Islamic FAQ's

What is Jumuʿah?

Friday (Jumuʿah in Arabic) is the holy day for Muslims. Jumuʿah comes from the same root word as gather and congregation. On Fridays, Muslims attend a special prayer in the afternoon called the Jumuʿah prayer. The Friday prayer is commanded by God in the Qur’ān:

“O ye who believe! When the call is proclaimed to prayer on Friday (The Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew!” (Qur’ān 62:9)

Although Friday is part of the weekend in most Muslim majority countries, it is not considered a sabbath in which Muslims cannot work or go to school. The next verse highlights this fact:

And when the prayer is ended, then disperse in the land and seek of Allah’s bounty, and remember Allah much, so that you may be successful (Qur’ān 62:10).

What is the Significance of Friday?

Friday is considered to be the holiest day of the week. There are narrations in which the Prophet peace be upon him said: “The best day on which the sun rises is Friday. On Friday Adam was created, on it he was admitted to Paradise and on it he was expelled therefrom.” (Muslim). In another instance, the Prophet peace be upon him noted that the day of judgment will occur on Friday. The Prophet peace be upon him also said: “The five daily prayers and from one Jumu’ah to the next is an expiation for whatever sins come in between them, so long as one does not commit a major sin.” (Muslim). Muslims are encouraged to take a shower on Friday mornings and wear their best clothes.




How is the Friday prayer performed?

The Friday prayer consists of a sermon followed by two short prayer cycles. The prayer begins with a call to prayer, followed by the sermon, and ends with the prayer. Sermons in America are usually given in English, but almost always contain some Arabic in them when a verse of Qur’ān is recited, or a prayer is said. During the sermon, everyone is required to listen to the imam, hence there is no talking that takes place. The imam usually stands on a pulpit and the congregation sit on the floor and listen. The topics of the sermons usually revolved around spiritual reminders, current events, social issues, and family.

What time is the Friday prayer?

The Friday prayer always takes place in the afternoon. It replaces the afternoon prayer. Many mosques in the West have fixed times in which the prayer is offered. The prayer in most mosques will usually fall in between 12-3pm.

How long is the prayer?

Although each mosque is different, the sermons of the Friday prayer usually last between 30-45 minutes. This is followed by a short prayer that will last for another 5-10 minutes.

Do Muslim students and employees need special accommodations on Fridays?

Because the Friday prayer takes place during the afternoon, it sometimes conflicts with a work or school schedule. Although some might use their lunch hour to attend the prayer, some might need special accommodations from the school or employer so that they can attend the prayer. Some workplaces or universities that have a significant Muslim population allow their employees to organize their own prayer services on site.

Are all Muslims required to attend the prayer?

The Friday prayer is mandatory for all Muslim males who are of age. Although many women and children attend the prayers as well, it is not mandatory.

Can non-Muslims attend the Friday prayer?

The Friday prayer is a Muslim act of worship and the sermon topics are usually directed at a Muslim audience. However, non-Muslims are welcome to attend the Friday prayers. If you are interested in attending a prayer, we can help you schedule a visit to a mosque near you.

What is zakat?

In the dictionary, zakat means, increase, cleaning, abundance, good manners and praise; as a religious term, it means giving away some part of certain goods to certain people in order to please Allah.

Zakat, which is one of the financial worships, is one of the five pillars of Islam; it became obligatory in Madinah in the second year of Hegira. The following is stated in the Quran: “And be steadfast in prayer; give Zakat...” (al-Baqara, 2/43, 110; Hajj, 22/78; an-Nur, 24/56; al-Mujadala, 58/13; al-Muzzammil, 73/20); “Of their wealth take alms, that so thou mightest purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: and Allah is One Who heareth and knoweth.” (at-Tawbah, 9/103).

Who is obliged to give zakat?

A person must be a Muslim, free, sane, should have attained the age of puberty, he must have money or goods that increase, that is, which bring yield, more than his debts and his essential needs and equal to or more than the amount of nisab to be obliged to give zakat.

What does nisab mean? What is the amount of nisab?

Nisab is the criterion of richness determined for the kinds of worship like zakat, sadaqah al-fitr (fitrah) (sadaqah paid in Ramadan in order to purify the act of fasting), qurban (animal sacrifice). Nisab can also be defined as the minimum criterion of richness. If a person has money or goods equal to nisab apart from his debts and essential needs, he is regarded to be rich in terms of religion. Such a person cannot receive zakat or sadaqah, and he is obliged to give fitrah and sacrifice qurban. If that extra money or goods has the quality of increasing and if one year passes after owning it, it becomes necessary to pay zakat for it.

Nisab, the minimum limit of being rich, was determined by Hazrat Prophet (pbuh). Those minimum limits show the average standard of living and the criterion of richness of the Islamic community of that time. The amounts of nisab determined by hadiths can be listed as follows; 80,18 grams of gold or its equivalent in cash or goods, 40 sheep or goats, 30 head of cattle, 5 camels. It is clear that those goods that are used to determine the amount of nisab were the most common means of richness. The determination of nisab based on those goods was maintained in the future periods when the social and economic conditions did not change.

What are essential needs?

Essential needs are goods or property that meet the essential needs and therefore are not subject to zakat.

In Islam, the situation of the mukallaf (competent person obliged to observe the precepts of religion) is taken into consideration in zakat as it is the case in other bodily and financial responsibilities, and he is given a reasonable and affordable responsibility. Therefore, Islamic scholars laid it down as a condition to havemoney or goods more than one’s debts and his essential needs and equal to or more than the amount of nisab for a person to be a mukallaf for zakat and fitrah. The amount of essential needs does not bring about welfare or richness. The amount of essential needs is the amount that is necessary for a person to live.

Allah, the Exalted, says, “They ask thee how much they are to spend; say: "What is beyond your needs...”(al-Baqara 2/219). The following is stated in a hadith regarding the issue: "A man came to Hazrat Prophet (pbuh) and said, ‘I have a dinar. What shall I do with it? Hazrat Prophet said: Spend it on yourself. He again said: I have another. He said: Spend it on your family. He again said: I have another. He said: Spend it on your children. He again said: I have another. He replied: You know best’.” (Abu Dawud, Zakat, 45).

Essential goods are the things that man needs in order to protect his life and freedoms. They are generally things like livelihood, the house one lives in, household appliances, clothes, goods in return for debt, tools and machinery necessary for a trade, vehicles, books obtained for studying, etc.

As a matter of fact, essential needs change and develop with the change of time, environment and situation. What is valid here is the essential needs of the zakat mukallaf. Along with his own needs, the needs of the people he is obliged to take care of are included among the essential needs.

Is it necessary to give zakat for tools and materials?

The tools, materials and machinery that are necessary for a trade are regarded among essential needs and it is not necessary to give zakat for them. However, if those tools, materials and machinery are used for buying and selling, not for one’s trade, then it is necessary to pay zakat for them.

Can zakat be given before its due time?

Lunar calendar is used for calculating zakat as it is the case in the worships like fasting and hajj. One yearis necessary to pass after obtaining the goods or money equaI to the amount of nisab for zakat to be obligatory. However, the owner of the goods can give zakat for them before its due time if he wishes. The zakat that was due but not given in the past can be given at once; it is permissible and appropriate to be give the zakat which is due in the future now if there are some people who are really in need.

Can a rich person give a promissory note having a fixed term as zakat to a poor person?

Zakat can be given in kind like food and clothing items as well as in cash like money, foreign currency and gold. A promissory note is a document arranged between two people showing to whom a right, property or borrowed money belongs. Therefore, a rich person, who is a mukallaf of zakat, can give a promissory note that he definitely knows that will be paid in due time to a poor person as zakat.

Can zakat be paid in installments?

What is obligatory is giving zakat. Therefore, it can be paid all at once as well as in installments.

Is there a definite time to give zakat?

There is no definite time to give zakat; it is necessary to give it when it becomes fard (obligatory). Therefore, it is not necessary to wait for a certain month or the month of Ramadan. However, those who are obliged to give zakat should give it as soon as possible when it becomes obligatory.

Can the zakat of tradable goods be given as goods of the same kind?

The zakat of tradable goods can be given in cash by calculating their values or they can be given in kind.

How is the zakat of tradable goods calculated?

Zakat is a financial worship; it needs to be paid out of the available capital, not out of the probable profit to be made in the future. Therefore, when the zakat of the tradable goods are given, the value of the goods without profit need to be taken into consideration at the time of giving zakat.

How is the zakat of the receivables given?

The zakat of the receivables that is certain to be collected needs to be given every year. If the zakat of the receivables is not given before they are collected, the zakat for the previous years needs to be given when they are collected. It is not necessary to give the zakat of the denied receivables or the receivables that are impossible to be collected every year. Should such receivables be collected later, it is necessary to pay the zakat of it beginning from that year; it is not necessary to pay zakat for previous years.

Can the receivables be calculated as zakat?

If the debtor is one of the people that zakat can be given to, the receivables can be calculated as zakat.

Is it necessary to pay zakat out of the crops of a land?

It is necessary to pay zakat for all kinds of crops except wood, cane (except sugar cane) and grass if they reach the amount of nisab (about 650 kg). Allah, the Exalted, states the following in the Quran;“O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you...” (al-Baqara 2/267);“It is He who produceth gardens, with trellises and without, and dates, and tilth with produce of all kinds and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loveth not the wasters.” (al-An’am 6/141). Hazrat Prophet (pbuh) stated the following, “On a land irrigated by rain water or by natural water channels Ushr (i.e. one-tenth) is compulsory (as Zakat); and on the land irrigated by the well, half of an Ushr (i.e. one-twentieth) is compulsory.”(Bukhari, Zakat, 55).

As it is stated in the hadith, cultivation of the land and the usage of water are taken into consideration in giving the zakat of the crop. Accordingly, if the land is irrigated by rain, river, stream, brook or their channels, that is without any effort, one-tenth of the crop is given as zakat; if the land is irrigated by buckets, by the well or by a motor, that is, by a way that causes expense, one-twentieth of the crop is given as zakat.

Are the expenses that are made in order to produce crops taken into consideration when paying ushr (one-tenth)?

Today, expenses like fertilizers, diesel and labor form a great amount in the cost of production. Therefore, it is necessary to give the zakat of the agricultural corps if the crop reaches the amount of nisab after the extra expenses caused by the agricultural conditions are deducted form the gross income as 1/10 for the land that is irrigated naturally and as 1/20 for the land that is irrigated by bucket, the well and motor, etc, that is by extra expenses or effort.

Who is obliged to give the zakat of the land cultivated as sharecropping?

The ushr (zakat) of the land crops is given by the owner of the crops, not by the owner of the land. Therefore, if the landowner lets someone cultivate his land without asking any money, the zakat of the obtained crop is paid by the person who cultivates the land. If the land is hired for a certain amount of money, the zakat (ushr) is paid by the person who pays the rent. If the land is rented as sharecropping, the owner of the land and the person cultivating the land pay zakat separately out of the shares of the crop.

Is it necessary to give the zakat of the crop that is destroyed?

The farmer whose crop is destroyed in the field does not have to pay zakat. Ushr becomes obligatory after the crop is harvested; so, if the crop is destroyed after harvesting, it is necessary to pay zakat. As a matter of fact, Allah, the Exalted, stated the following, "Render the dues that are proper on the day that the harvest is gathered."(al-An'am 8/141).

Is it permissible to give the equivalent value of the animals instead of the animals as zakat?

The zakat of goods can be given in kind as well as in the form of other equivalents. Accordingly, a person who wants to give the zakat of his animals can give some of his animals or their equivalents as zakat. However, it is better to prefer the one which is more useful for the poor.

How is the zakat of tradable goods given?

The goods that are bought and sold in order to make profit are called tradable goods. A person who has tradable goods equivalent to 80.18 grams of gold has to give the zakat of those goods when one year passes after obtaining them as 1/40 (%2,5).

Is it necessary to give zakat for adornment (jewelry)?

The articles of adornment other than gold and silver are not subject to zakat.

According to the ijtihad of the majority of the scholars including the three madhhabs except Hanafis, adornment (jewelry) is regarded among the essential needs of women and they are not subject to zakat, that is, it is not necessary to pay zakat for them.

However, according to Hanafis, if the jewelry of a woman is equal to or more than the amount of nisab, it is necessary to pay zakat for them.

Are real estate agents obliged to pay zakat for the real estate they have?

The flats that real estate agents buy and sell in order to make profit are subject to zakat. The property that are owned by real estate agents except the office they work in and the house/flat they live in are subject to zakat, and it is necessary to pay zakat for them when one year passes after obtaining them after deducting their debts as 1/40.

How do the partners of a company pay zakat?

A person who is a partner of a company needs to pay zakat for the amount of the shares he has out of the current assets except the offices, tools, etc, if they are equal to or more than nisab after one year passes.

The fixed assets (production instruments, machinery, etc) of the companies in the sector of industry are exempt from zakat; the current assets ( semi-manufactured and manufactured goods, raw materials, cash, checks, etc) and the net profit are subject to zakat as 2,5% after the debts, materials, labor, production, marketing management and finance costs are deducted.

Are equity shares (stocks) subject to zakat?

A person who invests in the equity shares bought and sold in the stock exchange is obliged to give zakat if the value of his shares is equal to or more than nisab as 1/40 after one year passes after obtaining them.

To whom is zakat given?

It is stated in the Quran to whom is zakat given. (Chapter at-TawbahTevbe, 60). They are;the poor and the needy, those in bondage and in debt, those who are in the way (cause) of Allah, the wayfarer, those employed to administer the (funds) and those whose hearts have been (recently) reconciled (to Truth).

To whom is zakat not given?

It is not permissible to give zakat to the people and institutions apart from those mentioned in the 60th verse of Chapter at-Tawbah. In addition, it is not permissible to give zakat to one’s mother, father, grandmother, grandfather, son, children of one’s son, daughter, children of one’s daughters and their children.

Can zakat and fitrah be given to charitable institutions?

There is no religious drawback to giving zakat and fitrah to societies, institutions, solidarity funds that are known to collect them in a fund and give them to the people mentioned in the 60th verse of Chapter at-Tawbah and directed by reliable people.

Can zakat be given to people who work in return for wages and salaries?

In Islam, it is determined clearly to whom zakat can be and cannot be given regardless of their classes and occupations. Accordingly, a person who has a regular income but who cannot meet his needs with that income and who does not have any other assets can be given zakat.

How does a person who has gold of different carats calculate his zakat?

The difference of carat is not important in gold in terms of being subject to zakat because it does not matter what carat it is; gold is gold. Therefore, even if the carats are different, all kinds of gold is subject to zakat if the amount of the gold, alone or all together with different carats of gold, is equal to or more than 80,18 grams and the value of 22 carat if it meets the other conditions too. In that case, the zakat of the different carats of gold is calculated out of their values and is given as 2,5%.

Is it necessary to give zakat for the profit obtained illegitimately?

If the owner ofthe profit obtained illegitimately is known, it is necessary to return it to its owner; if the owner is not known, it should be given to the poor or charitable institutions without expecting any reward from it. Accordingly, since the profit obtained illegitimately needs to be returned to its owner or to be given to the poor or charitable institutions, giving zakat for it is not in question.

Is the money saved for essential needs subject to zakat?

Essential needs are the things that are necessary for the continuation of life securely and healthily such as a house, household appliances, clothes, transportation and food. It is not necessary to own them in order to meet those needs. If a person has given an oral or written undertaking with the money he saves to meet those needs, then he does not have to give zakat for it because when he has given an oral or written undertaking, it means he has spent that money for his essential needs. However, if there is no such undertaking, then it is necessary to give zakat if that money is equal to or more than nisab and if one year has passed after obtaining it.

Does a rich boy who has not reached the age of puberty have to give zakat of his property?

People who are not sane or who have notreached the age of puberty are not obliged to give zakat because they are not religiously responsible. However, since the poor have a right on the property of the rich, the guardians of such people should give zakat out of their property even ifpeople who are not sane or who have not reached the age of puberty are not obliged to give zakat. As a matter of fact, the following is stated in the Quran; "And in their wealth and possessions (was remembered) the right of the (needy), him who asked and him who (for some reason) was prevented (from asking)."(adh-Dhariyat 51/19).

Is a person who lives together with his father obliged to give zakat?

If a person who lives together with his father has property of his own and if he has the conditions for zakat, he is obliged to give zakat. However, if his property has not been separated from his father’s and if they earn money together and spend together, then the person who has the right and authority to use the money is obliged to pay zakat.

Can tax be regarded as zakat?

Tax is an obligation of citizenship; zakat is a religious responsibility. In addition, zakat and tax are different in terms of the authority of sanction, main purpose, rate and the places where they are spent. Therefore, the tax paid to the state cannot be regarded as zakat. Zakat has to be given separately.

Can zakat be paid through money order?

Zakat can be paid by hand, through a deputy or money order. What is important here is to transfer zakat to the person who will receive zakat.

Can zakat be given to the stepmother, stepfather and stepchildren?

If the father is dead, the stepmother can be given zakat; if the stepchild has reached puberty and has left the house, he can be given zakat; the stepfather can also be given zakat if they are poor. There is not a relation of offspring and ancestry between them, and the person giving zakat to them is not obliged to look after them.

Can the son-in-law and the daughter-in-law be given zakat?

The son-in-law can be given zakat if he is poor. Since the husband has to look after his wife, the zakat given to the daughter-in-law is like giving zakat to one’s son indirectly. Therefore, it is not appropriate to give zakat to the daughter-in-law.

If a person to whom zakat has been given turns out to be rich, what should be done?

The person who is obliged to pay zakat should search to whom he is giving zakat to. As a result of his search, if he has the opinion that that person can be given zakat, he can give zakat to that person; however, if he finds out that the man is rich later, his zakat is valid. If a person gives zakat to a person without searching and if he finds out that the man is rich later, his zakat is not valid, he needs to give zakat again.

Can a person give zakat to his mother-in-law and father-in-law?

Since themother-in-law and father-in-law are not among the people that a person is obliged to look after, they can be given zakat if they are poor.

Is zakat the dirty part of the goods?

Sometimes, zakat is described wrongly. The expressions like zakat is the dirty part of the goods because it purifies the goods of the rich are not right and they are contrary to Islam. Zakat is the right of the poor. It is given to the people described in the Quran.

The following is stated in the Quran: "And in their wealth and possessions (was remembered) the right of the (needy), him who asked and him who (for some reason) was prevented (from asking).." (see adh-Dhariyat, 19-24).

The cleanest thing in Islam is the thing that is the right. It is ugly and nonsense to call the right as something dirty. Zakat is the cleanest and most legitimate thing for the poor, if the person receiving it is really poor. A person who does not give zakat eats the right of the poor; so, he eats haram. Thus, haram mixes into his property. When a rich person gives zakat, he will protect his goods from haram since he gives the right of others.

Seen in this light, zakat cleans the goods. Otherwise, the zakat that a rich person gives is not the dirty part of his goods. No rich person has the right to say that zakat is taken from him unjustly. Questions about sadaqah al-fitr (fitrah)

What does fitrah mean, what is the decree about it?

Sadaqah al-fitr, which is named as fitrah by people, is a financial worship that is obligatory to be given by each Muslim that has goods at least equal to nisab except his essential needs and that reaches the end of Ramadan.

Sadaqah al-fitr is regarded as the zakat of the existence of man as a necessity of the mutual help and solidarity in the nature (creation) of man. Therefore,sadaqa al-fitr is also called “sadaqah of the soul” or “sadaqah of the body”. On the other hand, it plays an important role by meeting the needs of the poor and making them share the joy of the eid (festival) days.

Who is obliged to give sadaqa al-fitr?

Sadaqah al-fitris obligatory for eachMuslim that has goods at least equal to nisab except his essential needs and debts. The criterion of richness of an individual for sadaqah al-fitr is the same as that of zakat. However, the conditions that the goods must have the property of increasing and that one year has to pass after obtaining the goods, which are necessary for zakat, are not necessary for sadaqah al-fitr.

When is sadaqah al-fitr given?

Sadaqah al-fitr becomes obligatory with the break of the dawn on the first day of Ramadan Festival (eid al-fitr) but it can be given during the month of Ramadan too. It is better to give it before the eid so that the poor can meet their needs for the eid. However, if sadaqah al-fitr has not been paid until the morning of the eid, it is necessary to pay it on the days of the eid. The sadaqah al-fitr that has not been paid on time must be paid as soon as possible.

Is it necessary to give sadaqah al-fitr as wheat, barley, dates or grapes?

The amount of sadaqah al-fitr was determined as one sa’ (about 2197 grams) of wheat, barley, dates or grapes by hadiths. The fact that sadaqah al-fitr was determined in the form of those foods is based on the economic conditions and eating habits of that period. When the applications in the period of Hazrat Prophet and his Companions are taken into consideration, it is understood that the amount of sadaqah al-fitr aims to meet the food need of a middle class family in a community.

Accordingly, the amount that is enough to meet the average daily food need of a person can be given in kind or in cash. However, it is better to prefer the one that will be more useful for the poor.

Should a person working abroad give sadaqah al-fitr in accordance with conditions of the country he works in or his own country?

Since the standard of living are different in different countries and regions, the person that is obliged to give sadaqah al-fitr should give it in accordance with the standards of the average daily food need of a person in the country where he is.

How is sadaqah al-fitr that is not paid on time paid?

The obligation of sadaqah al-fitr must be carried out on time without delay, as it is the case in all other worships. However, if it has not been given on time, it must be paid as soon as possible.

To whom is sadaqah al-fitr given and not given?

Sadaqah al-fitr is given to the people whom zakat is given. (See ‘To whom is zakat given?’) It is not permissible to give sadaqah al-fitr to the people to whom zakat is not given. (See ‘To whom is zakat not given?’).

Is share market business allowed in Islam?

Today, in this sense, we need to analyze the selling and purchasing the stock certificate which is the base of the stock exchange.

1- To be a shareholder of a company which is working on business licit to be produced and put into market. This is without any doubt is allowable. The buyer becomes a partner of that company in accordance with the percentage of his shares, and takes part in its profit and loss, and he is entitled to sell his shares whenever he wishes. (The number of such companies is quite much.)

2- Buying and selling a share that gains or losses price in a way free from the economical value it belongs in the intend of appreciating the present money or keeping its charge or making money by seeking profit. The dealings in the stock market are in the second form. Investing on the exchange market in this sense, though not completely, it is similar to playing gamble or lottery.

It causes the shares to be more precious or cheaper than they are. The people earn or loss money without any sound contribution to the economy and production of the country. In this regard, it is very difficult to assess the exchange stock to be, at every point, as an acceptable trade. (Hayrattin Karaman, Gunluk Hayatimizda Halallar ve Haramlar, p. 265, Istanbul 1999).

In the final declaration of the Stock Market Symposium held in Rabat in 1988 with the attempt of Islamic Law Academy adherent to Islamic Conference Organization and in the seventh term meeting of the academy which was conducted in Jeddah in 1992, it was stated that the shares are licit in that they take part in both profit and loss and yet the Islamic decree about this subject is highly related with the condition that the trade dealings and utmost purpose of the company in question must be permissible.

At this point it must be stressed out that in the cases that the profit of the company might be mixed with illicit, not because of that the activity area of the company is doing prohibited dealings, producing the commodities against the Islamic law, but because of that the company may have been in favour of unlawful proceedings, the shareholders are recommended to count this amount roughly and spend it in the way of good assuming that it is, after all, the right of the public but he should not seek any intention of good deeds for himself.

Indeed majority of the scholars of Islam arrived at a consensus, though some contemporary scholars claim otherwise, the stock market and shares two important Islamic problems of today are permissible in Islam. However, the company whose shares we want to purchase should not have any hand in producing alcohol or pork meat which is forbidden in Islam.

Whether it is permitted buying and selling shares from Stock Exchange, we can determine it by analyzing the following conditions.

1- It is banned to purchase the shares of the companies obviously conducting interest proceedings such as banks, bankers, usuary institutions.

2-It is the same decree for the companies working on the production, selling and buying of the Islamic-banned-things like vine, beer and so forth.

3- Also, it is vetoed in Islam to buy shares from the companies that are selling at interest the goods of which we have share, and then mixing that profit with the other goods.

4-Though the commodity the share of which we have is allowable, if the Muslim people who are the owner of the company whose shares we have are engaged in disallowed dealings, we are proscribed to get any share from that company. Because if we buy anything from them, then we would support them indirectly which is called “cooperation in sin” in Quran. And that cooperation is not permitted in our holy book.

5- Buying any share from the Christian or Jewish-owned companies is abominable even if there may not be any other drawback. When the Islamic law books observed, it can be come into such a conclusion that it is not allowed to buy any share from communist, mason or atheist dominated companies.

6- It must be known about what is the percentage of the bought share compared to the whole company.

7-There must be asset. Buying the shares of an institution like Credit Company is prohibited in Islam.

8- It is permissible to buy participation shares from the share owner of a company which is essentially licit but is not being run in accordance with Islamic rules so that you can receive what he owes you. But you must sell those share certificates as soon as possible. And if you make any profit out of that trading; you must give it either to the poor or to the service of public.

9- It is unanimously licit to buy from the companies that have no relation with what is impermissible, the Muslim people constitute the majority, declare obviously the share to the sold stock certificate of the company which is subject to be sold, enable the people whenever they intend to give up the partnership. And these Muslim Businessmen are extremely important for Islamic enterprises and licit capital. Because participation shares are the most crucial alternative for the interest which is one of the greatest major sins in Islam, the sharpest way of finding management and investment capital. If the Muslim people succeed putting this into practice by keeping it far from interest, they can be a means for coming about great operational managements and eradicating the interest.

Is private life insurance permissible?

There are many aspects of the insurance. It is impossible to mention all of them here. Insurance is divided into three groups, these are; compulsory or social insurance, private business insurance and solidarity insurance (mutual insurance, indemnity insurance). Since the third one is completely an organization of help and solidarity, it is permissible and nearly everybody is unanimous in this. Having the purpose of providing help and solidarity among the citizens in order to share the risks of life between each other, the first one too, is actually same with the third one. The only difference between them is that the first one is compulsory.

The insurance, which is argued about, is the second, which is private business insurance. Actually, having no difference in terms of operation, such insurances have two unfavorable aspects. The first is; because of the amount of money that the insurance companies are suppose to tie up in a bank, generally they are subsidiary companies of a bank and they get interest from the collected amount of money. And the second is charging interest to the some kinds of life insurances. Apart from that, the difference between these type of insurances and social insurances is only that social insurances are organized by government but these are organized by private sectors. And this doesn’t change the judgment. The first unfavorable case of these two doesn’t break the contract, since it is out of the terms of the contract. It is something like that for example a grocer –that you trade with- makes use of money in an ill-gotten way. Such a contract isn’t forbidden but since it indirectly sustains undeserved earnings, it is not unobjectionable. Allah Almighty decrees; “Help each other by fairness and piety (taqwa), but not by enmity and sin”. Therefore, if there are insurance companies which don’t include such kind of objections, we should work together with them, but if there aren’t, it can not be permissible.

But the second objection is directly interest and such a contract is completely forbidden itself. The insured person pays the premium for a length of time and pays it back with its real interest rate later. Certainly this is usury.

In conclusion, if there is an opportunity that removes such objections, then claiming that it is forbidden will have no grounds (Faruk Başer).

Is it permissible to buy the products of foreign countries?

It is permissible to buy and use the products of non-Muslims. Therefore, there is no drawback to using any products that are not forbidden by Islam produced by non-Muslims.

If it is certain that a weapon or a product will be used against Muslims, it is not permissible to work in its production or to buy and sell it. According to the following rule, such a person is held responsible. "A person who causes something is like the one who does it." Therefore, if a person buys and sells a product that is definitely known to be used against Muslims, he will be held responsible. It is necessary for Muslims to be careful about it.

It is permissible to buy things from Jews and to do business with them?

It is permissible to do business with non-Muslims and to use their products. However, they must not be among the things that were forbidden by Islam. We do not know whether the companies whose names appear in the list on the Internet support Jews or not. Therefore, it is not appropriate to have a negative attitude against all of them.

However, if those companies state that they support Jews, the decree changes. If it is certain that a weapon or a product will be used against Muslims, it is not permissible to work in its production, to sell or to buy it. Such a person is held responsible in accordance with the following decree: "A person who causes something is like the one who does it."

Therefore, if a person buys and sells a product that is definitely known to be used against Muslims, he will be held responsible. It is necessary for Muslims to be careful about it.

The institutions that function based on the system of profit and loss are permissible because our religion regards them as commercial institutions. Money can be invested in those institutions and the profit share given by them is halal (legitimate).

Interest-free finance houses (Prof. Dr. Hayrettin Karaman)

Interest-free Finance Houses usually carry out the transaction of murabaha (selling on profit) due to the special conditions of Turkey. The term murabaha means buying goods at cash price and selling them at deferred payment price. When the private finance house determines the deferred payment price, it takes some criteria into consideration; among those criteria are inflation, the probable yield of the money in the market when it is invested in other instruments, and some other things... The finance house has to meet the expectations of its shareholders that invest money (the holders of profit and loss accounts). A shareholder (account holder) that invests money with the expectation of profit will withdraw his money if he cannot even receive the inflation difference, that is, the value loss caused by inflation, and the finance house will be unable to operate. It is not enough to compensate the inflation difference; it is also necessary to give some real profit. Since the deferred payment price is arranged based on those necessities, it sometimes becomes a bit lower than the bank interest rates and sometimes more than the bank interest rates. However, it is not possible to say that the transaction is illegitimate only by taking that state (that is, the fact that the profit and the interest rates are close to or different from each other) into consideration. In general, the profit in legitimate trade and the sector of industry is like that; sometimes it becomes equal to interest rate, and sometimes it can be different.

Trade is carried out by buying and selling goods in return for a price. Private Finance houses do the same things in the transaction of murabaha. The buying and selling take place in two forms:

a) The finance house appoints its employee to get the goods and to deliver them to the customer; the invoices are issued in compliance with that transaction (two invoices are issued: one by the seller and one by the finance house).

b) The finance house gives the customer who wants to buy goods (according to some questions the person who wants to use funds) written authority to buy goods; the customer buys the goods on behalf of the finance house and the invoice is issued to the finance house; the customer receives the goods on behalf of the finance house and transports it to the place where the finance house wants (it may be his own store or shop); then he buys the goods from the finance house as the customer; this time the finance house issues the invoice to him.

Both transactions are in compliance with fiqh (Islam). It is necessary to know the intention of the parties in order to call it cheating; if the aim is to give/take credit with interest, it is called cheating; if the aim is to really sell goods through deferred payment sale (if the goods are really bought and sold), it cannot be called cheating.

Private finance houses have two more transactions that are nearer to interest-free system – in terms of their economic and social effects - : mudaraba and musharaka.

In mudaraba, a partnership based on the capital from the finance house and the project and administration (labor, enterprise) from the other party is established. Profit is shared in accordance with the contract. The share of the finance house is shared between the bank and the participation account holders that invested in the finance house. If the enterprise suffers a loss, the finance house and the account holders undertake the loss.

In musharaka, partnership of capital is present; an entrepreneur that has some capital but needs some more asks the finance house to add some capital and become partners; a contract is made; the profit is shared in accordance with the contract and the loss is shared depending on the rate of capital. Interest-free banking has many other transactions and services like financial leasing, lending without interest, money transfer, collection of revenues, etc.

In the private finance houses, mudaraba and musharaka are carried out less in comparison to murabaha. Among the reasons why they are carried out less are the impatience of account holders, the expectation of profit without taking risks, the fact that accounts of the companies are partly off the book, lack of reliance and trust caused by the weakening of the consciousness and feelings of trust, keeping promises, loyalty and haram-halal. The better we, Muslims, get in terms of quantity and quality, the better our institutions will be.
Note: We recommend youto read the following views about the issue too.

Private Finance Houses (Participation Banks) and Prohibition of Interest (Sami Uslu)

Private Finance Houses are institutions that are not regarded as banks and that accept funds in accordance with Islamic principles and allows using funds, that functions based on profit-loss partnership instead of interest for the methods of making use of savings and providing loans. The institutions that are named as “Islamic bank”s in the world are called Finance Houses in Turkey.

The fact that the population of Muslims who regard interest as haram have reached a great number in the West have increased the number Islamic finance institutions and caused the other banks to serve those people with the units that they have established.

“Islamic banking” is the fastest-growing finance sector in the world. Now, more than 200 Islamic finance institutions that are active in the world, direct a fund with an investment size of 200 billion dollars.

Furthermore, some of the banks that have established interest-free banking units within their organization are as follows:

Citibank-USA, Goldman Sachs-USA, HSBC- England, Deutshce Bank-Germany, Union Bank of Switzerland- Switzerland, Amro Bank-Holland, Kleinwort Benson, ANZ Grindlays Australia, United Bank of Kuwait and Arab Banking Corporation.

All of those institutions, which are among the greatest banks in the world, have interest-free banking in their organization. The list of banks that are starting interest-free banking is getting longer day by day.

Key Characteristics of Private Finance Houses:
1- They are interest-free:
The most distinguishing characteristic of those banks is that they do not carry out transactions with interest. That is, they do not pay interest for the funds that they obtain; they do not collect interest from their customers for the funds that they provide their customers with.
After all, the reason why they have been established is to serve the people who do not carry out transactions with interest due to their religious beliefs and to serve the companies of those people. Islam accepts that capital is one of the production factors and that it has a cost. However, it rejects the idea that the capital should demand a pre-determined yield, that is, interest. In other words, it is forbidden to earn money for money.

2- They are trade-related:
The fact that interest is forbidden, trade and profit are legitimate in Islam urges those institutions carry out trade related transactions with their customers. Since money trade is forbidden in Islam, it is necessary to carry out trade of goods in order to earn money.

3- They are equity related:
It is a generally accepted truth that pure Islamic banking includes loss-profit partnership (mudaraba) or capital participation (musharaka).
The capital owner can share the profit with the entrepreneur obtained thanks to his expertise and effort. The rate of the profit, which is the yield of the capital, that is, in what percentages it will be shared is determined beforehand but the amount is not certain.

4- The investments should be ethical:
The investments should be made within the framework of legitimate fields in terms of Islam. In this context, Islamic investments should be environment-friendly, alms-giving, enabling the participation of the community, respectful to humanitarian values, excluding pornography, armament, alcohol and gambling.

Primary products and services of private Finance Houses

1- Mudaraba and Musharaka:
They are the basic methods that form the essence of the Islamic banking in terms of fund using. However, since the yield comes in the long term, those transactions are not used sufficiently. It is indisputable that mudaraba and musharaka are in accordance with Shariah.

2- Leasing Transactions:
In the transaction of leasing, the finance house buys the machinery and equipment, rents it to the customer and collects the price of them in the form of installments. In our opinion, it is outside the prohibition of interest.

3- Murabaha:
In this method, the finance house buys the machinery, etc that the customer needs on behalf of the customer and sells it to the customer by adding some profit to them. The price of the goods is repaid to the finance house by the customer in the form of installments.

It is claimed that murabaha contains covered interest and that it resembles interest rather than commercial profit because it does not contain the risk factor that should be present in normal trade and the yield is predetermined. We do not think that those criticisms are right due to the following reasons:

• Murahaba is a kind of trade that is carried out upon ordering and that kind of trade is widespread in every market.

• The cost plus method used in pricing is a frequently used method in trade. It is completely normal that the seller adds a certain percentage of profit to the cost. That is, the profit margin is predetermined.

• The claim that murabaha does not contain the risk of the normal trade is not true. There exists the risk that the customer may not pay the price just as in the normal trade. It is called market risk or counter-party risk in terminology.

One of the most criticized issues is that the rate in the deferred payment price in murabaha is about the same as the rate of interest of the other banks and therefore it is covered interest.

In our opinion, that criticism is groundless because every merchant in the market has to consider the rate of inflation when he prices the goods for deferred payment. A deferred payment rate under the rate of inflation will inflict a loss on the seller. Similarly, private finance houses have to add a difference to the cost at least equal to the rate of inflation. The rate of inflation is the primary element that determines the rate of interest and it is generally in parallel with the rate of interest. Therefore, it is natural even necessary in terms of economy that the rate of deferred payment and the rate of interest is close to each other.

Therefore, the fact that the deferred payment rate is close to the rate of interest does not make murabaha an interest transaction. As it is explained above, private finance house function in an economy based on interest; it is not possible for the pricing of the funds to be unaffected by the current rates of interest.

Those explanations are also valid for leasing.

4- Buying and Selling Documents in Return for Goods
It is a method of providing funds by Private Finance Houses that form a “grey field”. Documents belonging to an export party realized thorough deferred payment sale are bought from the exporter in return for cash; then, they are sold to the same exporter by adding a difference of deferred payment and the money is collected in the form of installments. For instance, documents having a value of 50 thousand dollars are bought by the finance house from the customer in return for 45 thousand dollars and that amount is paid to the customer at once; simultaneously, the customer sells the documents to the finance house for 50 thousand dollars with deferred payment sale. 5 thousand dollars is the profit of the finance house and the cost of the customer.

It is very difficult to ignore that it is a transaction of discount no matter how good-intentioned you are. As a matter of fact, it can be claimed that those documents represent the goods and that they are tradable goods as in murabaha. However, it is very disputable to regard that defense as valid because the export subject to that transaction is a finished export. The goods have left the Turkish customs and probably have reached the country where the buyer is; at least, they are on the way somewhere outside Turkey. At any rate, the ownership of those goods is not in the exporter. However, the exporter is the debtee and a policy or bond among those documents proves that he has the right to receive the money. The document that the finance house buys and sells back is not the goods but the proof that the customer has the right to receive the money. The deferred debt that the exporter will receive in the future is paid to him now and an amount of money is collected from him. In other words, the customer is sold the time. It is called the time value of the money in finance and it is interest.

A policy or bond that bears the signature of the foreign importer and sometimes also the signature of the guarantor bank is a finance instrument. That document is arranged by the importer as an alternative for cash payment. That is, the importer has arranged a debt document in return for the transfer of the ownership of the goods to him. That bond has two uses:

a- It proves the debt relationship that originates from the foreign trade transaction in question.

b- It enables the exporter to transform the price of the export into cash by discounting it in a bank or finance institution without waiting for the redemption date.

The conclusion to be drawn from it is that the Private Finance House has a structure that is suitable to support exports before shipment not finished exports. The raw materials and intermediate goods to be used in the goods to be exported can be provided for the exporter through murabaha. When the export of ready-made goods is in question, those goods can be sold to the exporter through murabaha.

Pricing Services and Products

We sometimes observe that the services and products presented by Private Finance Houses are expensive and that they discontent and disappoint customers due to the prices higher than those of the commercial banks. Some people put forward that high pricing harms the Islamic characteristic of those institutions and puts them in the same level as banks with interest religiously.

First of all, we should state that high pricing does not transform a sound transaction into a transaction with interest religiously. For instance, a letter of guarantee given by a Private Finance Institution does not have any drawbacks religiously. The commission taken in return for that service is naturally legitimate. The fact that the rate of the commission is high does not turn the transaction of the letter of guarantee into a haram transaction.

However, criticisms stating that the customer is misused in terms of high commission and price that the trust is abused and that the amount taken for the service is high.

On the other hand, excessiveness in pricing can be regarded as an indication that the private finance house works with a high cost or that it carries out a wrong marketing policy.

What determines in which level the commissions and prices are regarded as reasonable is the market conditions and competition. In theory, a private finance house that charges more money than its competitors will fall behind and its market share will decrease. It is the punishment given to that institution by the market. Although what we have stated is true in theory, it is difficult to say that there exists real competition between the private finance houses and commercial banks in terms of customers because what determines the preference of the customer is the religion. The customers of those institutions do not actually go to private finance houses in order to receive cheaper service; the peace and comfort of acting in accordance with Islam plays an important role in preferring the bank that they need for banking services.

Therefore, the competition can be only among the private finance houses. Thus, the private finance houses should take that aspect of the issue into consideration when determining the prices for their customers and they should carry out pricing policies that will make them gain normal profits.

What is Hijab

The word "hijab" comes from the Arabic "hajaba," which means to conceal or hide from view. In general terms, it refers to Islamic modest dressing for women. But it has come to signify the headscarf, which is the covering many Muslim women use to hide their hair, neck, and often bosom.

What does Islamic dress for women exactly entail?

Islam has no fixed uniform of dress for Muslim women. But there are two requirements, which come from the Qur’an and hadith (verified sayings of the Prophet Muhammad): First, a woman’s body should be covered such that only her face, hands, and feet are revealed. Secondly, the clothing must be loose enough so that the shape of a woman’s body is not visible.

Other parameters (as stated in hadiths) are that women shouldn’t dress so as to look like men, women shouldn’t dress in a way similar to those who don’t believe in God, and the clothing should be modest, neither ragged nor overly fancy.

It is important to remember that Islam teaches Muslims that the concept of modest dress doesn’t just mean covering the body, but it also has to do with behaviors, manners, speech, and public appearance. Modesty is a total package, with dress being one part of it.

Why is covering the head important?

Strictly speaking, covering the hair is just one part of a Muslim woman’s dress. Covering all other parts of the body (except for the face, hands, and feet) is also important. But as women around the world adapt Islamic dressing to the fashions of their country, more and more it is the hijab, or headscarf, that is constant and marks a woman as a Muslim.

Is covering up mandated by the Qur’an?

Hijab and modest dressing is mandated in the Qur’an, though some Muslims argue that it is not a strict requirement but merely a strong suggestion (that is open to individual interpretation. A few passages in the Qur’an refer to an Islamic dress code:

"Say to the believing man that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments ..." (Qur'an 24:30-31)

This verse highlights three points: That a woman shouldn’t show her beauty except when faced with uncontrolled factors, like the wind blowing her clothes; that the headscarf should cover the hair, neck, and the bosom; and that women need not cover up in front of certain men (husbands, fathers, sons, etc.).

Further hadiths give other details. One of the most quoted is the following:

“Ayesha reported that Asmaa, the daughter of Abu Bakr came to the Messenger of Allah (SWT) while wearing thin clothing. He approached her and said, ‘O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this.’ He pointed to the face and hands.” (Abu Dawood)

Why do women choose to cover themselves or wear the hijab?

This is an intensely personal decision. Of course not all Muslim women follow these rules of modest dressing. Some adapt these rules to modern times (like wearing a headscarf over Western-style clothing that still covers the body). Some women argue that modesty is a state of mind and has nothing to do with clothing. Still others say that what is written in the Qur’an and in hadiths cannot be denied--that Muslim women must cover up.

Those who choose to follow Islamic dress codes do so for myriad reasons: They feel compelled to honor what the Qur’an asks of them. Or they feel covering up will identify them to the world as a Muslim woman. Or they feel that covering up will give them safety and the liberty to move about freely. Still others say that covering up and downplaying their physical beauty allows them to be appreciated for their mind, not their body. And for some women, it’s not a choice. Some Muslim countries (like Saudi Arabia) require Muslim women to cover up. And many families around the world insist that their women follow the code of Islamic dress.

Why do some Muslim women cover completely and others just cover their hair?

Muslim women make choices when it comes to Islamic dress. Some girls, perhaps in copying their mothers, cover from a very young age (though a girl is required to cover up when they hit puberty). Other women begin covering later in life. Some don’t ever cover their hair. Many Muslim women in North America adapt Western fashions to Islamic dress by wearing a headscarf over long-sleeve tops and pants or jeans. Other women, keeping in mind the requirement that Islamic dress should be loose, choose to wear robes over their clothes that hide the shape of their body. At the end of the day, it all comes down to personal choice.

Why do some Muslim women not cover at all?

Again, the decision to cover or not is a personal one. Some who don’t cover their hair or expose other parts of their body (or wear tight clothing) argue that modesty is an inner quality that has nothing to do with clothes. Other women argue that the requirements of Islamic dress as stated in the Qur’an and hadith must be adapted for modern times. They say that now, especially in Western countries where so many women don’t cover, practicing Islamic dress draws attention to a woman instead of deflecting attention away.

What is the penalty for not adhering to Muslim dress?

There is no Qur’anic penalty for not adhering to Muslim dress. But some hadiths describe the Prophet Muhammad as saying that if a woman doesn’t follow the rules of Islamic dress, her place in paradise, along with her husband’s, father’s' and sons’ places in paradise, will be jeopardized. And when it comes to the Qur’an, strict Muslims believe that if it’s written in the holy book, it must be followed.

Does it get hot, covering everything up?

Speaking as someone who wears the hijab (though I don’t wear robes over my clothes), it does get hot sometimes, especially on a very hot, humid day. I usually feel the heat the most on my neck under my scarf. But a person can get used to anything. And I’m so used to wearing long sleeves, long pants, or skirts and a headscarf that I don’t feel the heat as much as when I first starting wearing hijab three years ago. In fact my headscarf and full-coverage clothing often protect me from the sun and make me feel cooler than when I’m at home, wearing whatever I want, and exposed to the heat of summer. And I must say, wearing the headscarf has saved me from many a bad hair day (though that’s not why I wear it!)

Are there Islamic modesty requirements for men?

In Islam, men and women are required to control their desires. They must avoid being alone with members of the opposite sex outside of marriage (or close family). Men are allowed to expose more of their body but are encouraged by Muslim scripture to cover up and avoid tight clothing. During prayer, they must be covered from the naval to their knees.

Once they put it on, do women ever take off the hijab?

Yes, some women do take off the hijab for a variety of reasons. Just because a woman decide to adhere to the Islamic dress code for modesty doesn’t mean a she maintains that clothing for the rest her life. This decision to de-jab ( slang for taking off the hijab) often coincides with a a major life change, like moving to a new city. Read this essay from one woman who took off her hijab to learn more.

1. What is the purpose of fasting?

Fasting is an exercise in self-control. Refraining from food, drink and intercourse are difficult because these are among the strongest three desires that humans have. By learning to go without these three human needs for a period of time, Muslims learn self-control so that they can apply this to other aspects of their life. For example, a person who went sixteen hours without water can more easily resist the temptation to drink alcohol or do some other forbidden act. This instills the quality of being conscious of God, which is ultimately the purpose of fasting.

2. What is special about Ramadan? Why fast in this month?

Ramadan is the month in which the Qur’an was first revealed. Allah decided that this month should be singled out as being special in order to commemorate the Qur’an.

3. When should my children start fasting?

The Prophet Muhammad taught that children should begin praying at the age of seven. This means that they should learn what prayer is and try to perform it at least sometimes. Then he clarified that they must pray regularly by the age of ten and should be disciplined for not doing so. That gives them three years to learn and understand what they are doing and get used to it. The same rule applies for fasting. Once children reach the age of seven, they should be taught how to fast and encouraged to do so, at least sometimes. By the age of ten, children should be encouraged by their parents to fast the entire month, or as much as they are able to.

4. How sick do you have to be to skip fasting?

Someone suffering from an illness where fasting will probably either cause harm to their body, increase their illness, or delay their recovery is excused from fasting. The severity of their illness can be determined by consulting a medical professional. People with a minor cough or slight fever should still fast, because that will not usually cause much harm. Remember that fasting, even when healthy, causes some discomfort, so be careful when deciding whether you are too sick to fast or not.

5. Should pregnant women fast?

There are many pregnant women who fast and it neither harms them nor their child. However, this depends on the health and stature of the woman, as well as the season and her lifestyle. Every case is different. It is best to consult a medical professional who is both well versed in pregnancy as well as nutrition to see if there is a real threat to either the mother or child due to fasting. If there is, the pregnant woman should not fast, and make up the days she missed later on.

6. Should breastfeeding women fast?

There are many women who breastfeed their children and continue fasting. It neither harms them nor their milk supply. However, this depends on the health and stature of the woman, as well as the season and her lifestyle. Every case is different. It is best to consult a medical professional who is both well versed in breastfeeding as well as nutrition to see if there is a real threat to either the mother or the production of milk due to fasting. If there is, the nursing mother does not need to fast, but will have to make up the days she missed later on.

7. What if a woman has successive pregnancies and is unable to fast for a few years?

This situation might make a woman miss several Ramadans and have to make up fasting for a few years past. Usually, when a person misses a fast in Ramadan, they should make it up before the next Ramadan comes in. In the case where someone has missed more than one Ramadan, they have more leniency in spreading these makeup fasts over a longer period of time. It is recommend for women to try making up their fasts in the winter time when days are shorter and spreading them out by fasting one or two days a week, if it is difficult for them due to their circumstances.

8. What if someone has a chronic illness or is really old?

People who suffer from a chronic illness or are very old such that fasting will cause them harm do not have to fast. However, since this situation will persist they must feed a poor person, two average meals, for every day of fasting they miss. In that way, they have earned the reward of fasting despite their inability.

9. Can I still fast when traveling?

A person who is traveling is excused from fasting due to the difficulties and inconveniences associated with a journey. However, if there will be little difficulty, then it is better to fast. The fasts that are missed must be made up after returning from the journey.

10. What if two different masjids in my area are starting/ending Ramadan on different days?

There is a difference of opinion among Muslim scholars on how to determine the start/end of Ramadan. It is best to follow the masjid that you trust the most concerning their Islamic knowledge. However, if this will cause a division within your family or will result in other difficult circumstances, it is permissible to take the opinion of the other masjid and follow their timing, even if you feel they are less qualified in Islamic knowledge.

11. Different masjids have different timetables for when fasting beings. Why is that?

The timings for Fajr prayer [which is when fasting begins] are determined by true dawn, which is when a clear thread of light is seen on the horizon. However, given environmental factors such as mountains, light pollution, elevation, etc. people, even in the same city, will not be able to observe dawn at exactly the same time, depending on their point of observation. Therefore scientific calculations are used to approximate the time of dawn. Since these calculations cannot predictably determine the true time of dawn, there will be different opinions on how many degrees the sun needs to be below the horizon before dawn should be considered to have occurred.

12. Does vomiting break my fast?

Vomiting a large amount, intentionally, when it comes out with force and cannot be kept in, does break the fast. This is usually a rare scenario, because that is rarely done intentionally. However, unintentionally vomiting does not break the fast.

13. Is it ok to use eye/ear/nose drops or enemas?

It is permissible to use eye/ear/nose drops because the liquid does not normally reach the stomach or nourish the body.[1] Therefore, it is not analogous to food or drink. However, when using nose drops it is important to not swallow any of the fluid if it goes down and reaches the mouth. Using an enema to empty the bowels or administer medicine into the bloodstream does not break the fast. However, if the enema is used for hydration or nourishment and it reaches the stomach, then it does break the fast.

14. Does a medical injection break the fast?

Normally, a medical injection does not break the fast since it neither nourishes nor does it reach the stomach. However, injecting glucose or some other nourishing substance does break the fast.[2]

15. Can I brush my teeth with toothpaste while fasting?

It is permissible to brush your teeth while fasting, and may even be encouraged to do so. Using toothpaste does not break the fast, as long as you are very careful not to swallow any of it. However, it is better to not use toothpaste, unless necessary, because it does leave a taste in your mouth. It would be ideal to use toothpaste right before starting your fast so that you can start your day with clean teeth.

1. What is Hajj?

The dictionary meaning of the word "Hajj" connotes facing a big and important matter that is respected, visitation and going somewhere and coming back. As a term of Islamic jurisprudence, it signifies a worship that is performed by Muslims who have the means in specified period of time in a fashion that follows religious requirements in the Kaba, Arafat, Muzdalifa and Mina. Hajj, which is one of the five pillars of Islam, is an act of worship which demonstrates that Muslims are brothers and sisters who are all equal to one another.

2. What is the religious ruling of Hajj?

It is noted in the verses of the Qur'an and hadith that Hajj has been made mandatory for Muslims who have the means to perform it. Some of the verses and hadith on this matter are as follows:

"And proclaim the pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways." (Surah Al- Hajj, 27)

"Islam is based on five principles. Belief that there is no deity except Allah and that Prophet Muhammad (pbuh) is His Messenger, proper prayer, charity, performance of pilgrimage and fasting during Ramadan." (Bukhari, Iman 1. I.8. Muslim, Iman, 19-22)

3. Who can perform Hajj?

In order for the worship of Hajj to be fulfilled, a person must possess the following attributes or fulfill the following requirements:
- To be of sane mind
- To have reached puberty
- To be free
- To have financial means
- To be healthy
- To possess means for a safe travel
- The protection of the life, possession and honor of women
- For women whose spouses have died or who are divorced to have completed the period of iddah (waiting following a divorce or spousal death).

4. What other rulings is there on Hajj other than what has been made obligatory?

There are two other kinds of Hajj stemming from religious rulings; these are wajib (obligatory at a level less than fard) and nafila (supererogatory). Hajj that is wajib is one that is performed by a person even though it is not obligatory on them but is incumbent upon them as it is a compensation Hajj (supererogatory) for one that has been abandoned.

5. How many times must Hajj be performed?

It is obligatory for Hajj to be performed by Muslims who have the means to do so at least once in their lifetime. Ones performed after the initial one is considered supererogatory.

6. At which point in life must a person perform Hajj?

According to Islamic principals, Hajj is obligatory upon a person as soon as they have the financial means to do so. Islamic scholars have stated differing opinions on whether it is obligatory for Muslims to perform Hajj the very year they are able to do so. However the main criteria here is this: A person who delays their Hajj to later years from the year in which they have means, may lose this opportunity for various reasons and will bear the responsibility for the Hajj which he or she didn't perform even though he or she could at the time. For this reason, it is generally advised that one must perform Hajj as soon as possible.

7. What is [which acts are] obligatory during Hajj?

According to the Hanafi school of thought, the following are mandatory during Hajj:
- Entering ihram
- Performing waqfa at Arafat
- Performing tawaf around the Ka'ba

According to the Shaf'i school of thought, the following are mandatory during Hajj:
- Entering ihram (intention)
- Performing waqfa at Arafat
- Performing tawaf around the Ka'ba
- Performing sa'i
- Shaving or shortening of the hair.
- Following the order of most (at least four) of these elements.

8. What should be done if one of these mandatory requirements is not completed?

The Hajj will not be authenticated unless all of the obligatory steps are completed or the penalty or financial atonement is paid. In this case, the incomplete obligatory step(s) must be completed or the Hajj must be compensated for in full (repeated).

9. What is ihram?

The dictionary meaning of Ihram is what needs to be revered or entering a place or time. In the context of Hajj, the word means is a person forbidding themselves of certain acts that are halal at other times, in order that they may perform Hajj or umrah or both. Everything that is forbidden during this phase is known as the ihram prohibitions.

10. What are the ihram prohibitions?

The scope of ihram prohibitions is quite wide. In terms of general principals, a person in ihram cannot harm another living being, can't hunt, engage in sexual relations, utter foul words, closely follow the clothing of ihram, shave, etc. Unlike those who don't fulfill the obligatory steps of Hajj, those who violate the ihram prohibitions will not have to repeat their Hajj, however, they must be subject to the relative punishments in order for their Hajj to be accepted. For more detailed information on this matter, see:

The Qur'an says the following regarding the ihram prohibitions:

"For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise." (Surah Al-Baqarah, 197).

"O ye who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you doth so intentionally, the compensation is an offering, brought to the Ka'ba, of a domestic animal equivalent to the one he killed, as adjudged by two just men among you; or by way of atonement, the feeding of the indigent; or its equivalent in fasts: that he may taste of the penalty of his deed. Allah forgives what is past: for repetition Allah will exact from him the penalty. For Allah is Exalted, and Lord of Retribution." (Surah Al- Maidah, 95)

In one hadith the ihram prohibitions are listed as follows and these glad tidings are given to those about to perform the Hajj:
"Whoever performs Hajj and doesn't engage sexual relations, utter foul words or sin, than he will return as (pure) the day he was born." (Bukhari, Hajj, 4, II, 141)

12. How does one make intention for ihram?

In order to intend for ihram, one must determine in their hearts whether the worship to be performed is umrah or Hajj, or both umrah and Hajj. It is neither encouraged nor forbidden to make this intention orally.

13. Why is the phrase "Labbayk" repeated?

Talbiya, whose dictionary meaning is following an order, means uttering sentences that with "labbayk" during Hajj.

[Here I am at your service, O Allah, here I am. You have no partners. Here I am, surely all praise, gratitude, possession and sovereignty belongs to you. You have no partners]

Talbiya is comprised of words the person who submits to which will befit the glory of Allah. Talbiya must be said orally out loud. It is not sufficient for it to be said the heart.

14. What is waqfa? How is it performed?

Waqfa, whose dictionary definition means staying at a certain place for a certain amount of time, as a Hajj term connotes a person who has worn the ihram with the intention of performing hajj, staying in Arafat for a certain period of time following noon on the 9the day of the month of Dhulhijjah. The period of Waqfa is until fajr (dawn) the next day.

Arafat also has an important historical and symbolic meaning as well. The place where Prophet Adam and Eve met after being brought down from heaven was called Arafat, and the day on which they met is called "Arafa."

15. What is the Muzdalifa waqfa?

It is sufficient to remain in the time frame set in the borders of Muzdalifa and to pass through there in order to fulfill the Muzdalifa waqfa. In order for the Muzdalifa waqfa to take place, one must be in ihram, have completed the Arafa waqfa and remain in Muzdalifa within a certain time frame. The regulation on the Muzdalifa waqfa is wajib (mandatory).

The time of the Muzdalifa waqfa is determined as beginning from the first day of Eid ul Adha from fajri sadiq (dawn from the line in the horizon) until the actual rising of the sun.

16. What is tawaf? How is it performed?

The dictionary definition of tawaf, which means turning and traveling, means turning around the kabah seven times beginning with the point at which the Hajar ul Aswad stone is located. Each of these turns is called Shawt. There are different kinds of tawaf, however, there is a ‘visitation tawaf' which comprises the obligatory portion of the hajj.

In order for the visitation tawaf to take place, the following requirements need to be met:
- The Arafat waqfa must be completed.
- It must have been completed in the allotted time.
- Intention
- To perform tawaf around the Kaba and within the Masjidi Haram.
- To fulfill at least four elements of the tawaf.
The requirements of tawaf are as follows:
- To have ablution while performing tawaf.
- The physical parts of the body which require to be covered, must be.
- Beginning the first turn around the Kaba prior to the line of the Hajar ul Aswad.
- To walk while performing tawaf.
- The complete the tawaf in seven shawt.
- To perform the tawaf prayer at the very end.

17. When should the visitation tawaf be performed?

ImageThe first day of Eid ul Adha begins with the rise of fajri sadiq (dawn at the beginning at the level of the horizon) It will not be accepted should it be performed before this time. Because the first night of eid until the rise of the sun, has actually been allotted to the waqfa of Arafat.

18. What is sa'i?

The dictionary definition of sa'i, which means to perform a task, walk and run, in terms of hajj, means going between the hills of Safa and Marwa -- starting at Safa going four times and returning three times -- located east of the Masjid-i Haram, following the tawaf performed at hajj or umrah. Sa'i is comprised of a total of seven shawt with the journey between Safa and Marwa being one shawt, and the return to Safa from Marwa another shawt.

19. Why is sa'i performed?

Sa'i is based on the actions of Hajar (Hagar) (pbuh), the wife of Prophet Abraham, who ran between the hills of Safa and Marwa in order to find water for her son, Ismail (pbuh) The sa'i has been performed between these two hills to commemorate them.

20. What happens during Mina?

"Mina," is the area located between Muzdalifa and Mecca within Harem borders. There are three duties performed in Mina on the days of Eid ul Adha (The 10,11,12 and 13th of Dhulhijjah); the stoning of satan, the sacrifice of an animal and shaving.

21. What is ramy al jimar?

The dictionary definition of ramy al-jimar means "the throwing of small stones," however, as a term related to hajj, it means casting a certain number of stones called "jamarat" at certain locations. Satan had tried to prevent Prophet Abraham from sacrificing his son, an order which Allah the Almighty had given to the prophet. Consequently, Prophet Ibrahim, his wife Hajar and son Ismail, realized the trap that Satan's was planning and cast stones on him. The ramy al-jimar symbolizes this event.

The duty of stoning Satan takes places in Mina during the days of Eid ul Adha. Stoning Satan is one of the fundamental obligatory acts of hajj. It is sunnah to spend the night at Mina during the days in which the stoning Satan takes place.

22. Are there any stops outside of Mecca during the hajj journey?

All of the locations for acts that are obligatory to be performed during hajj are in Mecca. However, some places of visitation in Medina, which work to increase the spiritual wealth of the journey, have also come to be considered stops in the performance of hajj. Here are the main locations of visitation situated in Medina:

- Rawza i Mutakkhara (The tomb of Prophet Muhammad) and Masji an-Nabawi
- The Quba Mosque
- The Juma Mosque
- Jannat ul Baki
- Masjid al-Qiblatain
- The Uhud Martyrs Cemetery
The Prophet Muhammad said the following about the virtues of Masjid an-Nabawi:

"One prayer that is performed at this masjid of mine is equal to 1000 prayers performed at other masjids, with the exception of Masjid al-Haram." (Nasai, Masajid 4; II, 33.)

23. What is the ruling on visitation of the Prophet's grave?

Visiting Prophet Muhammad's grave is recommended. The following hadith encourage and advise visiting the Prophet Muhammad's grave:

"Whoever visits my grave, my intercession will be guaranteed for him." (Bayhaqi, Muhammad bin Hussain bin Ali, As-Sunan ul Kubra, V, 402.)

"Whoever performs Hajj and visits my grave following my death, will be as though he/she visited me during my lifetime." (Bayhaqi, V.,403)
These hadith and similar narrations are the sources of information which lead Islamic scholars to say that visiting the Prophet's grave is one of the most virtuous acts recommended by Islam. Furthermore, some Hanafi scholars have even stated that this visitation is a sunnah which verges on mandatory for those who have the ability and means to do so.

Prayer

Q-1: Is it compulsory to recite Surah Al Fatiha when praying in a jamaat behind an Imam? In every rikaat? When should it be ideally recited during the rakaat?

One of the obligatory conditions of offering prayer is the recitation of the Surah Fatihah in each and every rakah of the salaah.

Sahih Al-Bukhari HadithHadith 1.723 Narrated by Ubada bin As Samit
Allah's Messenger (saws) said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid."

The best and most accepted practice regarding the recitation of Surah Fatihah when one is praying in congregation is that when the Imam recites the prayer aloud (as in Fajr, and the first two rakahs of Magrib and Isha) one should remain silent and listen to the recitation of the Imam; and when the Imam recites the prayer silently (as in Dhuhr, Asr, and the last rakah/s of Magrib and Isha) one should recite the Surah Fatihah himself.

Q-2: During a journey while combining Maghrib and Ishaa, do the combined prayers have to be prayed at the time of Maghrib or can they be prayed at the time of Isha, if circumstances do not permit praying at the time of maghrib?

Mu'adh reports that while the Prophet (saws) was at Tabuk and the sun had passed the meridian, the Prophet (saws) combined the zuhr and 'asr prayers before he (saws) started his journey. If he (saws) started his journey before the sun passed its meridian, he (saws) would delay the zuhr prayer until the time when he stoppped for the 'asr prayer. He would do likewise for the maghrib prayer. If the sun set before he began his journey, he (saws) would combine the maghrib and 'isha prayers [at that time]. If he began a journey before the sun had set, he (saws) would then combine them at the time of 'isha.

Related by Abu Dawud and at-Tirmidhi.
There is evidence in the authentic Sunnah of the Messenger of Allah (saws) that at times he (saws) would combine the Magrib and Isha prayers at the time of Magrib, and at times he (saws) would combine the Magrib and Isha prayers at the time of Isha; thus both are permissible for the believers and they may combine the prayers of Magrib and Isha whenever it is convenient and easy for them.

Q-3: Is praying by "ishara" in a crowded train, etc., a a valid amal?

Reported 'Amr ibn Rabi'ah, "I saw the Messenger of Allah (saws) pray while riding, and he faced the direction in which he was going."

Related by Muslim, at-Tirmidhi and al-Bukhari. The latter added that "he bent his head slighty."

If one is in a state of travel (mount, car, train, plane, etc.), and fears that one might miss the time for prayer if he waited to reach his destination, and one cannot find enough space to stand and offer the prayers, there is absolutely no harm if one prays by gestures in the position he is in; making sure one bows a little more for the prostrations than the ruku.

Q-4: If I have missed more than two rakaats in a jamaat - three for example, when I am completing my prayers after the imam has said the "salam", in how many rikaats should I add a surah after Al Fatiha?

Abu Hurairah reports that the Messenger of Allah (saws) said: "If you come to the salah and we are in sajdah, then make sajdah with us but do not count it [as a rak'ah]. And whoever 'catches' the ruku', he catches the salah."

Related by Abu Dawud, Ibn Khuzaimah, and by al-Hakim.

Firstly, it is a preferred Sunnah and not an obligatory act of prayer to add a Surah to the recitation of Surah Fatihah in the first two rakahs of each of the five obligatory prayer. If one forgets to add a Surah to the recitation of Surah Fatihah in any of the first two rakahs of the obligatory prayers, his prayer will still be regarded as valid.

If one catches only one rakah of the three rakah Magrib prayer in congregation, then that will be considered his first rakah. After the Imam has declared the tasleem, he should get up and offer his second rakah with the recitation of Surah Fatihah and add another Surah and then sit and pray the small tashahud; then he should stand up for the third rakah and recite only Surah Fatihah in that rakah and finish his prayer.

Q-5: What are the cutoff timings of Asar prayers and of Tahajjud prayers?

The final time for the offering of the Asr prayers is when the sun is setting; and the final time of offering the voluntary tahajjud prayers is just before dawn when the fajr prayers become due.

Q-6: Should one leave the witr prayers to be prayed after Tahajjud or can Tahajjud be prayed even after witr prayers have been completed during the Isha prayers? Sahih Al-Bukhari Hadith 2.112 Narrated by Abdullah bin Umar

The Prophet (saws) said, "Make Witr as your last prayer at night."

It is reported that Hadrat Ali (r.a.) said: "The witr prayer is not required like your obligatory prayers, but the Prophet (saws) would perform the witr prayer and say: 'O you people [followers] of the Qur'an, perform the witr prayer, for Allah is one and He loves the witr.'"

It is the Sunnah of the Messenger of Allah (saws) that he always used to make the witr prayers, the last prayer of the night.

But if one has already prayed the witr prayers after the Isha prayers, and then after that makes intention to pray the tahajjud or night prayers, there is no harm in praying the tahajjud prayers after witr has already been prayed. This ruling is applicable only in exceptional cases, and one should not make it a regular habit to pray the tahajjud prayers after witr has already been prayed..

In such cases, where one wants to pray tahajjud prayers after the witr has already been prayed, one should not pray the witr prayer again.

Jihad in Islam

Q1: What is Jihad?

The Arabic word Jihad is derived from the verb Jahada - meaning to strive or struggle. In Islamic terminology it means to make an effort, to endeavour and to strive for a noble cause. The word is generally used to describe any type of striving in the cause of Allah (God). According to Islamic teachings there are three main types of Jihad and they all seek to establish and promote peace in society, as explained below.

Types of Jihad
According to Islamic teachings there are three main categories of Jihad:
(1) Jihad-e-Akbar ie jihad of the highest order.
This is the jihad (struggle) for self-reformation. The struggle is against our own temptations such as greed, lust and other worldly temptations. This is a journey of a person from an ‘animalistic’ state of existence ie living for immediate gratification or gain to one where his psyche is disciplined enough to exercise moral control. This type of jihad is obligatory on every Muslim throughout his life.

(2) Jihad-e-Kabir ie major jihad.
This is the jihad of propagation of the truth, the message of Qur’an. The Qur’an also instructs us to spread this message with wisdom, tolerance and respect to others and their beliefs,
16:126 - Call unto the way of thy Lord with wisdom and goodly exhortation...;

6:109 – And revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance. Thus unto every people have We caused their doing to seem fair. Then unto their Lord is their return; and He will inform them of what they used to do.

It prohibits the use of any coercion or force,
2:257 – There should be no compulsion in religion. Surely, right has become distinct from wrong; so whosoever refuses to be led by those who transgress, and believes in Allah, has surely grasped a strong handle which knows no breaking. And Allah is All-Hearing, All-Knowing.
According to the Qur’an anyone who devotes his time, effort, wealth or knowledge to the cause of righteousness is practising Jihad-e-Kabir. This is also obligatory on all Muslims.

(3) Jihad-e-Asghar ie jihad of the lower order.
This is the jihad of a defensive battle. The Qur’an has clearly restricted this type of jihad to certain conditions while forbidding transgression of any sort.

1. The battle can only be defensive and not an offensive one.

(2:191- And fight in the cause of Allah against those who fight against you, but do not transgress. Surely Allah loves not the transgressors.)

2. Muslims should have faced oppression in the practice of their religion and a threat to their life.

3. Muslims should have been driven out of their homes; the teaching is to initially leave from where the oppression is taking place, and if the oppressor attacks the Muslims to stop them from practice of their religion in the new abode and also threaten their lives, only in these circumstances are the Muslims allowed to take up arms in a defensive battle.

Further on, there are clear directions in what can and cannot be done in a battle fought by the Muslims.

Civilians who are not fighting against Muslims are not to be attacked or killed at all.
Crops or other sources of food and water and cattle or other animals are not to be destroyed.
Hospitals, orphanages and other places of safety and refuge are not to be destroyed.
Mosques, churches, synagogues or other places of worship are not to be destroyed.
Women, children, old and disabled are to be left untouched.
If the aggressor stops the aggression or offers a treaty it should be accepted and the fighting stopped forthwith.
Fleeing oppressors need not be pursued to any unnecessary length and should be allowed to return to their home.
Prisoners of War should be treated with respect and their basic needs be fulfilled and they should be freed or ransomed as soon as possible after the battle.
Hence it is very clear that the purpose of any such battle is still to restore peace and not to promote aggression. It is important to note that starting of such a battle is not in the hands of the Muslims but can only be initiated by an oppressor fulfilling the aforementioned conditions.


Jihad and the Holy Prophet(saw)
Prophet Muhammad’s(saw) entire life was devoted to Jihad. Of this a mere four months (approx) was spent by way of defensive battles and in them the cause and objective is beyond dispute.

He spent the first 13 years of prophethood in Makkah striving to spread the message of Qur’an against intense and fierce oppression but he never raised a finger in response. He left Makkah for Madinah but the Makkans continued to pursue him in Madinah. It was only when they launched a battle to kill Muslims in Madinah that a physical battle in self-defence was permitted and even then only to the extent to preserve their freedom to live in peace and to worship God.

Once while returning from a battle (of the above description) Prophet Muhammad(saw) reminded his followers that they are returning from the jihad of a lower order to jihad of the highest order ie that they need to resume the effort of self-reformation without any delay.

On another occasion the Prophet(saw) has said that out of all those who carry out jihad, the most exalted is the one who strives against his own passions (Ibne Maja, Kitabul Fitn)

Q2: Who can engage in Jihad? (Back to Top)
As far as jihad-e-akbar, the jihad of self-reformation, a struggle against one’s own passions, and jihad-e-kabir, struggle in the spread of the Word of God, are concerned, they are incumbent on all Muslims throughout their life.

Regarding jihad-e-asghar, the defensive battle to protect the freedom of worship of God, this is only obligatory on the able bodied adults. See above for details on this type of Jihad

Q3: Does Jihad mean the extermination of all non-Muslims? (Back to Top)
No.
The purpose of jihad is development of a peaceful society through self-reformation of Muslims towards higher standards of righteousness, and spread of the teachings of peace, justice, tolerance, respect of other religions and their followers. Muslims are only permitted to fight in self-defence if they are being attacked for their faith and being prohibited from worshiping God. It is an act of self-defence and not an act of aggression. If the aggressor ceases to fight then Muslims are obliged to stop as well for the sake of peace.

8:62 – And if they incline towards peace, incline thou also towards it, and put thy trust in Allah. Surely it is He Who isAll-Hearing All-Knowing .

See above for details.
The example of the founder of Islam, Prophet Muhammad(saw) is a very clear demonstration of this point. After eight years of exile and being forced to fight some defensive battles against the oppressors who had the intention of killing the Muslims including the Prophet(saw) himself and to ‘wipe off the religion of Islam’, the Prophet(saw), at the conquest of Makkah, declared a general pardon for all Makkans. They were also granted freedom to continue to practise their own religion.

Some of the Makkans were so surprised at this that they did not initially believe it and still fled, including one of their leaders, Ikrama. He was called back by his wife who reassured him that she had personally met with Prophet Muhammad(saw) and confirmed that the pardon was a reality. Ikrama returned, still fearful, but when he realised the facts, he was so impressed that he chose to convert to Islam. In fact this example is typical of the manner of spread of Islam amongst the non-Muslims during its early history.

There are examples of the Muslim army fighting to protect its citizens including those who were non-Muslims. Testimony to protection of the right of people of other religions to live and think freely and practice their own religion in an Islamic state have been repeatedly quoted by several Jewish and Christian historians relating to the early centuries of the Muslim states in Spain, Iraq, Arabia, North Africa and Syria.

The Promised Messiah(as) has said, ‘None of the true Muslims who ever lived, maintained that force should be employed in the spread of Islam. On the other hand Islam has always flourished on the strength of its inherent qualities of excellence’. (Tiryaq ul Qulub, Roohani Khazain, Vol.15, p167)

Furthermore it is evident from the Qur’an that people of different faiths must be free to practice their own religion (2:257); Islam does not claim monopoly over salvation or truth (2:63 , 3:114-116 , 35:24-25) ; accepts truth and authenticity of founders of other Divinely revealed religions (16:37, 2:286, 4:151-153) ; teaches the followers to remain just and respectful towards followers of other religions ( 60:8 , 5:3).