بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

One of the best ways to begin learning ‘Aqeedah is by studying foundational books authored by scholars upon the correct understanding of the Qur’an and Sunnah.

• The Three Fundamental Principles By Muhammed Ibn AbdulWahab explains the core questions every Muslim must know about their Lord, their religion, and their Prophet Muhammad (peace be upon him).

• The Book of Tawheed By Muhammed Ibn AbdulWahab explains the meaning of Tawheed, warns against all forms of shirk, and primarily focuses on Tawheed al-Uluhiyyah (of worship).

• Aqeedah al-Wasitiyyah By Ibn Taymiyah outlines the belief of Ahlus-Sunnah wal-Jama‘ah regarding Allah’s Names and Attributes, as well as other essential matters of Aqeedah.

These books provide a strong  foundation in ‘Aqeedah and are  suitable for beginners. However, I strongly advise studying them with reliable and knowledgeable teachers to ensure correct understanding and avoid misinterpretation.

And Allah Knows Best.

Answered by: Abu Ibraheem Talha Ahmed

Al Imam Ibn Baz (May Allah have mercy on him) responded to this question by saying:

“This matter may occur as a result of whispers and illusions, and it is from the devil. It may also happen to some people in reality. If it is real, one should not rush; rather, he should wait until the urine has completely stopped, then wash his private part with water, and be done. If he fears something might happen after that, he can sprinkle water around the private area after performing wudu. Then, if he thinks he feels something later, he should assume it is from the water he sprinkled—this is based on the Sunnah. This may help him to stop these whispers.

A believer should not pay attention to such whispers, because doing so gives the devil more influence over him. The devil is keen on corrupting the deeds of the children of Adam, including prayer and other acts of worship.

Therefore, one must be cautious of the devil's tricks and whispers, rely on Allah, and assume that any of these thoughts are from the devil, so he does not pay attention to them. If something comes out with certainty and without doubt, then he should repeat istinja (washing the private parts) and wudu. But as long as there is doubt, even if slight, he should ignore it—preserving the state of purity and resisting the devil.

For this reason, when the Prophet ﷺ was asked, "O Messenger of Allah, a man imagines that he feels something during the prayer?" he replied: "He should not leave (his prayer) unless he hears a sound or smells an odor." So the Prophet ﷺ guided him not to leave his prayer just based on imagination, unless there is a clear sign like sound or smell.”

(Majmū‘ Fatāwā wa Maqālāt al-Shaykh Ibn Bāz 10/122) 

Answered by : Abu Ayyub Abuzar 

The Sacrificial Animal for Qurbani can be bought anytime prior to Eid, as there is no specific time the animal must be bought so long as it is slaughtered during the appointed time and meets the conditions of a valid sacrificial animal.

Conditions for a Valid Sacrificial Animal:

1- It must be from the livestock animals: camels, cattle, sheep, or goats.

2- It must reach the prescribed age:

• Camel: 5 complete years (enters 6th year)

• Cattle: 2 complete years (enters 3rd year)

• Goat: 1 complete year (enters 2nd year)

• Sheep: 6 complete months (enters 7th month)

And Allah Knows Best

Answered By Abu Ibraheem Talha Ahmed

The five prohibited times for prayer (Awqāt al-Nahī) are as follows in detail:

1. From the appearance of dawn until sunrise:

This is a prohibited time for voluntary prayer, except for the Sunnah of Fajr, the Fajr (obligatory) prayer, and Tahiyyat al-Masjid (the greeting of the mosque).

2. From sunrise until the sun has fully risen to the height of a spear (about 15 minutes after sunrise):

This is also a time of prohibition for voluntary prayers.

3. When the sun is at its zenith (directly overhead), shortly before the Dhuhr prayer:

This is called the time when the sun is "standing still" (waqt al-wuqūf), and it's a short period, around 15 to 20 minutes.

4. From after the ‘Asr prayer until the sun begins to turn yellow (late afternoon):

Another prohibited time for voluntary prayers.

5. From the yellowing of the sun until it sets:

The last of the prohibited times.

These are the five times during which voluntary prayers are not allowed, except:

•        Obligatory prayers that were missed (qadā’); they can be made up at any time.

•        The Fajr prayer and its Sunnah, which are prayed after dawn.

•        Prayers done for specific reasons (ṣalawāt dhāt al-asbāb), such as:

o        Tahiyyat al-Masjid (greeting the mosque),

o        Salat al-Kusoof (eclipse prayer) if the eclipse happens after ‘Asr,

o        The two rak‘ahs after performing wudu.

These are known as prayers with a specific cause (dhāt al-sabab), and they are allowed during the prohibited times.

From the Prayers that are with specific cause is the two rakah of Wudu. 

Al Imam Ibn Baz (رحمه الله ) said: 

The recommended (act) is to perform ablution (wudu), and the recommended (act) after ablution is to pray. If a person performs ablution, it is recommended for them to pray two units (rak‘ahs) of Sunnah prayer for ablution at any time—even during the times when prayer is generally discouraged—because the Prophet ﷺ said:

"Whoever performs ablution like mine, then prays two units without letting his mind wander, his past sins will be forgiven."

The point is that the Prophet ﷺ, whenever he performed ablution, would pray two rak‘ahs and encouraged people to do the same—peace and blessings be upon him. This is referred to as the Sunnah of ablution (Sunnat al-Wudu’). So, there is no harm in praying it during the prohibited times (for prayer), because it is a strongly recommended Sunnah.

It is not permissible to slaughter a sacrificial animal solely on behalf of a deceased individual, as the Udḥiyah (sacrifice) is legislated for those who are alive, not the dead. One should not dedicate the entire sacrifice exclusively for a deceased person.

This was never done by the Prophet ﷺ—he did not offer a sacrifice on behalf of Khadijah رضي الله عنها, nor for Hamzah رضي الله عنه, despite them being among the dearest people to him.

However, it is permissible to include the deceased as part of a general intention. For example, one may say:

“O Allah, this is on behalf of myself and my family, both the living and the deceased.”

In this way, the reward can be shared, but the sacrifice should not be dedicated solely to someone who has passed away.

And Allah Knows Best
Answered by: Abu Ibraheem Talha Ahmed

The basmalah is said silently before your recitation of Surah al-Fatiha,and Surah Al-Fatiha is recited by everyone weather or not the imam recites out loud or silently. And the Basmalah does not need to be repeated. Surah al-Fatiha must be recited in every rak‘ah based on the hadith of the Prophet ﷺ: “There is no prayer for the one who does not recite al-Fatiha.”

And Allah knows best.

Abu Ibraheem Talha Ahmed

If a person combines two prayers due to an excuse such as rain, illness, or any other valid reason he is allowed to pray the regular Sunnah (Rawatib) prayers.

If he combines Dhuhr and Asr, he should first pray the Sunnah of Dhuhr before it, then perform the combined prayers, and then pray the Sunnah of Dhuhr that comes after it following the Asr prayer.

And if he combines Maghrib and Isha, then after both he should pray the Sunnah of Maghrib, followed by the Sunnah of Isha.

And Allah Knows Best 

Answered By Abu Ibraheem Talha Ahmed

The basmalah is said silently before your recitation of Surah al-Fatiha,and Surah Al-Fatiha is recited by everyone weather or not the imam recites out loud or silently. And the Basmalah does not need to be repeated.

 Surah al-Fatiha must be recited in every rak‘ah based on the hadith of the Prophet ﷺ: “There is no prayer for the one who does not recite al-Fatiha.”

And Allah knows best.

Answered By Abu Ibraheem Talha Ahmed

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

It is not permissible for a woman to travel without a mahram—whether she is traveling alone or with a group of women, whether the journey is considered safe or dangerous, and whether the destination is Saudi Arabia or elsewhere.

The proof of this is the saying of the Prophet ﷺ:

“No man should be alone with a woman except in the presence of her mahram, and no woman should travel except with a mahram.”

A man once said, “O Messenger of Allah, I have been enlisted for such-and-such battle, and my wife has set out for Hajj.”

The Prophet ﷺ replied, “Go and perform Hajj with your wife.”

And Allah Knows Best

Written by Abu Ibraheem Talha Ahmed

بسم الله الرحمن الرحيم

Islam emphasizes turning back to Allah, showing our need for Him, and humbling ourselves before Him. When we sin, we must return to Him in repentance—and if we do so, Allah promises to forgive us.

There are many ayat and Hadith that emphasize this point. From them:

Allah ﷻ says:

“Say: O My servants who have transgressed against themselves! Despair not of the mercy of Allah. Verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.”

The Prophet ﷺ said:

“Repentance erases what came before it.”

The Prophet ﷺ also said:

“The one who repents from sin is like one who did not sin.”

Abu Hurayrah reported from Allah’s Messenger ﷺ that his Lord, the Exalted and Glorious, said:

A servant committed a sin and said: O Allah, forgive me my sin. And Allah (the Exalted and Glorious) said: My servant has committed a sin and knows that he has a Lord who forgives sins and holds accountable. He then committed a sin again and said: My Lord, forgive me. And Allah said: My servant has committed a sin and knows he has a Lord who forgives sins and holds accountable. He again committed a sin and said: My Lord, forgive me. Allah said: My servant has committed a sin and knows he has a Lord who forgives sins and holds accountable. Do as you will—for I have forgiven you.

After mentioning this, we must also know that there are conditions for sincere repentance:

The conditions of sincere repentance (tawbah nasūḥ) are:

1. Leaving off the sin.

2. Feeling remorse for the sin.

3. Having firm resolve not to return to it.

And if the repentance involves wronging others—whether in wealth, honor, or life—then a fourth condition is added:

4. Seeking pardon from the one who was wronged or returning their right to them.

If these conditions are met with sincerity, Allah will forgive your sins—and it will be as if they were never committed.

I ask Allah to make us from those who repent sincerely and whose repentance is accepted.

And Allah Knows Best

Written By Abu Ibraheem Talha Ahmed 

Islam teaches us to be cautious in such situations. The Prophet ﷺ said:

“Whoever guards against the doubtful matters will protect his religious commitment and his honour…” (Bukhari, Muslim)

“Leave that which makes you doubt for that which does not make you doubt.” (Tirmidhi, Nasaa’i)

These narrations make it clear that the preferred and safer approach is to avoid what is doubtful and seek clarity.

Even if your father is generally permissive, the amount, purpose, and lack of communication in this specific case could make it different from the general rule he's given. It is also important to remember that his money is a trust (amaanah), and you know him best—if this particular use might cause distress or if the amount is more than usual, then taking it without his knowledge could verge on being impermissible (haraam), even if unintentionally.

As ‘Umar ibn al-Khattaab (may Allah be pleased with him) said:

“We used to refrain from nine tenths of that which is halaal for fear of falling into that which is haraam.”

So, while it may not be clearly haraam, taking the money without telling him is entering doubtful territory. Out of taqwa (God-consciousness), and to safeguard your honour and religious commitment, the better and more Islamic approach would be to tell him—even if you fear his reaction. Trust in Allah, and remember that honesty often leads to blessing and ease, even if it is uncomfortable at first.

In conclusion:

Yes, it may be haram—or at the very least, it is doubtful. Therefore, you should avoid it and seek your father's permission directly, as that aligns more closely with the cautious and God-fearing conduct promoted by the Prophet ﷺ and the righteous predecessors.

And Allah knows best 

Answered By: Abu Ayyub Abuzar Ahmed

In Islam, it is not permissible for non-mahram in-laws—such as a brother-in-law or sister-in-law—to mix freely, sit together, or eat together with the opposite gender in casual family settings. This goes against the teachings of Islam, which strongly teaches us the importance of maintaining boundaries and avoiding unnecessary interaction between non-mahram men and women.

Family gatherings are often places where people tend to be relaxed, and as a result, Islamic boundaries may be overlooked or crossed. This is precisely why the Prophet Muhammad ﷺ issued a strong warning, saying:

“The in-law is death.”

This means that the presence of in-laws from the opposite gender can lead to very serious consequences—such as temptation, emotional attachment, or even the breakdown of family trust and moral boundaries. This is why, precautions must be taken, and proper segregation should be observed during such gatherings to uphold the values and purity that Islam commands.

And Allah knows best.

Written By Abu Ibraheem Talha Ahmed

‎وعليكم السلام ورحمة الله وبركاته 

Its not permissible for a women to show her face or any other part of her body to non mahram men. 

Allah ﷻ said:  And tell the believing women to lower their gaze and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male servants who having no physical desire, or children who are not yet aware of the private aspects of women. 

It’s obligatory for you to cover in front of your cousins and your parents cousins as they are not a mahram for you. 

And Allah Knows Best

Abu Ibraheem Talha Ahmed