Question 1

What is the ruling on gheebah (backbiting)?

Accepted Answer

Gheebah (backbiting) is among the major sins, and Allah likened it to the most repulsive of acts: "And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would detest it." (al-Hujurat 49:12). The Prophet (ﷺ) defined it: "Do you know what gheebah is?" They said: Allah and His Messenger know best. He said: "That you mention your brother with what he dislikes." It was said: What if what I say of him is true? He said: "If what you said is in him, you have backbitten him; and if it is not in him, you have slandered him (buhtan)." (Muslim 2589). It is permitted in narrow, well-defined situations only — those mentioned by the scholars in six exceptions: (1) the oppressed reporting his oppressor to one able to remove the oppression; (2) seeking a fatwa ("my husband does such…"); (3) warning a Muslim of harm (e.g. a marriage proposal, business partner, study under a particular teacher whose creed is corrupt); (4) when the person openly commits a sin and is identified by it (e.g. "the drinker"); (5) seeking help in changing a wrong; (6) when no other identifier suffices (e.g. ''the lame one'' if there is no other means). Outside these, it is forbidden — and the repentance from it requires both repenting to Allah and seeking the pardon of the one backbitten if possible.

Question 2

Is it permissible to initiate the greeting "As-salamu alaykum" with a non-Muslim?

Accepted Answer

A Muslim does not initiate the greeting of Salām to a non-Muslim, as the Prophet (ﷺ) said: "Do not initiate the Jews and Christians with the greeting of peace." If they greet the Muslim, he responds with "wa ʿalaykum" — only this, without "as-Salām". As for general words of address — "good morning", "how are you", words of business or kindness — there is no harm in these; what is reserved is the specific Islamic greeting which is a duʿā of peace, and a duʿā of peace is for the people of Islām.

Question 3

How to make dua properly?

Accepted Answer

Duʿā has conditions for its acceptance: that the food, drink, and clothing of the supplicant be from halāl; that he begins with praise of Allah and salāt upon the Prophet (ﷺ); that he is certain of being answered, with a heart present and not heedless; that he asks with the most beautiful Names of Allah; that he does not transgress in his asking, nor pray for sin or severance of kinship; that he chooses the times of acceptance — the last third of the night, between adhān and iqāmah, while prostrating, the last hour of Jumuʿah; and that he does not become impatient. Allah answers in one of three ways: He gives him what he asked, or removes from him an evil like it, or stores it for him in the Hereafter.

Question 4

How do Muslims celebrate Eid al-Fitr and Eid al-Adha?

Accepted Answer

Taqabbal Allahu minna wa minkum

Question 5

Why do Muslims say "Assalamu Alaikum" as a greeting?

Accepted Answer

The Islamic greeting, "Assalamu Alaikum" (Peace be upon you), is a fundamental practice in Islam with deep spiritual and social significance. It is not merely a cultural custom but an act of worship and a supplication (du'a) for one's brother or sister in faith.

Shaykh Ibn 'Uthaymeen explains that this greeting was taught directly by Allah to our father, Adam (peace be upon him). The Prophet ﷺ mentioned that when Allah created Adam, He commanded him to greet a group of angels and listen to their reply, which would become the greeting for him and his descendants. Adam said, "Assalamu Alaikum," and the angels replied, "Assalamu Alaikum wa Rahmatullah" (Peace be upon you and the mercy of Allah). This establishes the greeting's divine origin.

Furthermore, the Prophet Muhammad ﷺ strongly encouraged its use among Muslims to build bonds of brotherhood and love. He said, "You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, you will love one another? Spread the salam amongst yourselves." Therefore, saying "Assalamu Alaikum" is a primary means of fulfilling this condition for true faith.

Allah commands in the Qur'an that a greeting should be returned with one that is better or at least equal to it. The full form of the greeting is "Assalamu alaikum wa rahmatullahi wa barakatuh" (Peace be upon you, and the mercy of Allah, and His blessings), which carries a greater reward. Initiating the greeting is a highly recommended Sunnah (Sunnah Mu'akkadah), while responding to it is an obligation (wajib).

Thus, Muslims say "Assalamu Alaikum" to obey Allah and His Messenger ﷺ, to pray for one another, and to strengthen the unity and love within the Muslim community.

Question 6

What are some common duas (supplications) and when to recite them?

Accepted Answer

The Sunnah of the Prophet Muhammad (ﷺ) is filled with supplications (du'as) and remembrances (adhkar) for every occasion, connecting the believer to Allah throughout their day. As Shaykh 'Abd al-Razzaq al-Badr explains in his comprehensive work, "Fiqh al-Ad'iyah wal-Adhkar," adhering to the supplications transmitted through authentic narrations is a sign of following the Prophet (ﷺ) and a means of attaining immense reward and protection.

These supplications can be categorized into several types:

1.  **Morning and Evening Adhkar:** These are a set of supplications to be recited after Fajr prayer until sunrise and after 'Asr prayer until sunset. They are among the most important daily remembrances, acting as a shield for the Muslim. An example is "Sayyid al-Istighfar" (the master supplication for forgiveness), which the Prophet (ﷺ) said whoever recites with conviction in the evening and dies that night will enter Paradise, and whoever recites it with conviction in the morning and dies that day will enter Paradise (Sahih al-Bukhari, 6306).

2.  **Supplications for Specific Actions:** The Prophet (ﷺ) taught his followers specific words to say for daily activities. This includes saying "Bismillah" before eating, "Alhamdulillah" after eating, the du'a for entering the house and leaving it, and the supplications for entering and leaving the restroom.

3.  **Comprehensive Supplications:** These are powerful, all-encompassing du'as that ask Allah for immense good. The Prophet (ﷺ) would often use them. One of the most famous is the Qur'anic supplication, "Rabbana atina fi'd-dunya hasanatan wa fil-akhirati hasanatan wa qina 'adhaban-nar." Another is the hadith in which the Prophet (ﷺ) taught 'Aisha to say, "O Allah, I ask You for all that is good, both sooner and later, what I know of it and what I do not know..."

By learning and reciting these authentic supplications at their prescribed times, a Muslim ensures their tongue is moist with the remembrance of Allah and their actions are sanctified by it.

Question 7

How does Islam view animal welfare and sacrifice?

Accepted Answer

Islam places great emphasis on the kind and merciful treatment of animals, a principle known as "ihsan." Shaykh Ibn al-'Uthaymeen explains that causing unnecessary harm or suffering to an animal is a sin. This is based on the guidance of the Prophet Muhammad (peace and blessings be upon him), who taught that one's treatment of animals can be a cause for reward or punishment from Allah.

He related that a woman was sent to Hellfire for imprisoning a cat, neither feeding it nor letting it find its own food, until it died of hunger. Conversely, he told of a man who was granted Paradise for saving a dog from dying of thirst by giving it water from a well.

When it comes to slaughtering animals for food, which is permissible (halal), Islam sets strict conditions to ensure it is done with as little pain as possible. The Prophet (peace and blessings be upon him) commanded: "Verily Allah has prescribed ihsan (perfection, excellence) in all things. So if you kill, then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters."

Based on this, scholars like Ibn 'Uthaymeen explain that the tool used must be very sharp to ensure a swift cut. It is forbidden to sharpen the knife in front of the animal or to slaughter one animal in view of others, as this causes distress. The cut should sever the trachea, esophagus, and the two jugular veins, which causes the animal to lose consciousness and die quickly due to blood loss, which is considered the most humane method. Deliberately causing suffering, using blunt instruments, or breaking the animal's neck is haram and violates the Islamic conditions of slaughter.

Thus, the general rule is mercy and the prevention of suffering, while the act of slaughter is a specific exception for sustenance, governed by strict rules of compassion.

Question 8

How should Muslims interact with non-Muslims (neighbors, colleagues, family)?

Accepted Answer

Shaykh Ibn Baz clarified that the way a Muslim interacts with non-Muslims depends on their relationship with Muslims. For non-Muslims who are not actively hostile to Islam (often referred to as *mu'ahad*, *musta'man*, or *dhimmi*), the default is to treat them with justice, kindness, and good manners.

This is based on the statement of Allah Almighty:

> “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” (Surah al-Mumtahanah 60:8-9)

Therefore, it is permissible and even encouraged to be a good neighbor, a fair colleague, and a dutiful relative to non-Muslims. A Muslim can give them gifts, accept gifts from them, console them in loss (without participating in un-Islamic rituals), and congratulate them on worldly occasions (e.g., a new baby, a new house), but not on their religious festivals.

With non-Muslim relatives, especially parents, maintaining ties of kinship is obligatory. One should treat them with the best companionship, spend on them if they are in need, and be patient, all while hoping this will lead them to Islam. However, they are not to be obeyed if they command something sinful.

The Shaykh stressed that this good treatment should be accompanied by a clear distinction in belief and loyalty (*al-wala' wal-bara'*). A Muslim should not feel love in their heart for the disbelief of the non-Muslim or take them as intimate allies (*awliya'*) over the believers. The ultimate goal of this good conduct is to present a true and beautiful picture of Islam, which may open their hearts to guidance.

Question 9

How should Muslims interact with non-Muslims (neighbors, colleagues, family)?

Accepted Answer

Shaykh Ibn Baz explained that the interaction between Muslims and non-Muslims is based on justice, kindness, and good conduct, as long as the non-Muslims are not hostile or at war with the Muslims. This principle is rooted in the command of Allah in the Qur'an.

It is permissible and encouraged to treat non-Muslim neighbors, colleagues, and acquaintances with fairness and good manners. This includes visiting them when they are sick, offering condolences for bereavement (without praying for their deceased), giving them gifts, and accepting gifts from them. The Prophet Muhammad (peace and blessings be upon him) himself dealt with the Jews in Madinah, buying from them, and he accepted gifts from non-Muslim leaders. This good treatment is a form of da'wah (calling to Islam) by showing the beauty of the religion through one's character.

However, there are clear prohibitions. It is forbidden to take non-Muslims as awliya' (close, intimate friends and allies) in a way that involves loving them for their disbelief or preferring them over believers. The loyalty (wala') of a Muslim is to Allah, His Messenger, and the believers. It is also strictly forbidden to participate in their religious festivals, such as Christmas or Diwali, or to congratulate them on these occasions, as this would be tantamount to approving of their false beliefs and rituals.

For non-Muslim family members, especially parents, Islam commands upholding ties of kinship and treating them with the utmost kindness and respect, as commanded in Surah Luqman (31:15), even if they strive to make you commit shirk. This obligation stands as long as they do not command disobedience to Allah.

The Muslim must balance between being a just and kind member of society and safeguarding their Islamic identity and beliefs, reserving their innermost loyalty and affection for the sake of Allah.

Question 10

How to make dua properly?

Accepted Answer

Du'a (supplication) is a profound act of worship, and observing its proper etiquette is a means of having it accepted by Allah. Shaykh Abdul Razzaq al-Badr, in his work on the Fiqh of supplications, outlines several key manners that the believer should observe.

First and foremost is Ikhlas (sincerity)—directing the du'a to Allah alone. The supplication should begin with the praise and glorification of Allah (hamd), followed by sending blessings (salat) upon the Prophet Muhammad ﷺ, and it is recommended to also conclude the du'a in this manner.

Among the physical etiquettes are to be in a state of purity (tahara), to face the Qiblah, and to raise the hands. These actions demonstrate humility and need before Allah. When making du'a, one should have Yaqeen (certainty) that Allah will respond. The Prophet ﷺ said, “Call upon Allah while being certain of a response.” This certainty should be coupled with a present heart, focusing on the meaning of the du'a and the greatness of the One being asked.

It is also essential to be persistent and not hasty. One should not say,

Manners & Adab

What is the ruling on gheebah (backbiting)?

Is it permissible to initiate the greeting "As-salamu alaykum" with a non-Muslim?

How to make dua properly?

How do Muslims celebrate Eid al-Fitr and Eid al-Adha?

Why do Muslims say "Assalamu Alaikum" as a greeting?

What are some common duas (supplications) and when to recite them?

How does Islam view animal welfare and sacrifice?

How should Muslims interact with non-Muslims (neighbors, colleagues, family)?

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