Questions And Answers Regarding Islam

Q # 1: Is it necessary to recite Fatiha during prayer in every Rakat?

Whoever does not recite al-Fatiha in his prayer his prayer is invalid.
The Arabic term used in this Hadith is LASALAAT which means there is no salat for him and it also means that he has not offered any prayer at all and his prayer will not be accepted.
This Hadith is narrated by Hadrat Ubada ibn Samit and he heard these words from the prophet of Allah (SallAllah-u-Alaihi-wa-Sallam).

The reference is as follows:
Hadeeth No.723 Page No.404 Volume No.1 of English translation of Sahih Bukhari from Dr. Muhammad Mohsin Khan.

Chapter title:
Recitation of the Quran is compulsory for both Imam and the followers, at home and on journey in all prayers whether the recitation is done silently or aloud.
Hope this will answer your friends question.

Q # 2: The ayat in the Quran regarding Hijab is meant only for the wives of prophet (SallAllah-u-Alaihi-wa-Sallam). Why do our women practice hijab? Please give proof from Quran and Sahih Hadith.

Islam is the final revelation for mankind. There is no truth in any other way of life proposed by different peoples if that way of life is not according to Islam.
When the Quran was revealed it was not only meant for the people of that time but it was for all times to come. And if we say that a particular ayat was meant for that time and it is not applicable now then this in a way means that we believe that Allah Ta’ala does not have knowledge of the future because such and such ayat was applicable 1400 years ago but it is not applicable now.
May Allah protect us from such a thought.
This matter regarding Hijab is also to be understood in the same light.
There is not only this one ayat regarding Hijab in the Quran but there a re a number of traditions of the holy prophet (SallAllah-u-Alaihi-wa-Sallam); so if any one wants to understand the complete matter regarding Hijab according to the Shariah then he should seek guidance from the one on whom the Shariah was revealed and that is the holy prophet (SallAllah-u-Alaihi-wa-Sallam).
Since this matter is not to be taken easily we should seek information regarding this matter with the help of the Quran and Sunnah.
There is a Hadith in Abu Dawood and is Sahih:
Narrated Ummu Salama (may Allah be pleased with her):
When this verse regarding casting outer garments was revealed, the women of the Ansar of Medina used to come out of their homes ( wearing black sheets ) as if there were crows sitting on their heads.
There is yet another Hadith in Sahih Bukhari and is narrated by Aisha (may Allah be pleased with her):
After the prophet and the believers would finish their Fajr prayers the women would go back to their homes covered in Jilbab (sheets), even though no one could recognize them due to darkness.
These two ahaadith tell us exactly how to act on this particular verse and Allah Ta’ala says in the Quran:
O prophet! We have revealed the Quran on you so that you may explain to the masses that which has been revealed.
Follow that which has been revealed by your Lord and do not follow anything else.
Whatever the prophet gives you take it and abstain from all that he prohibits.
There are a number of verses which command us to follow the Sunnah and explanation given to us by the prophet and it is not for a certain time period because if there is a verse which is for a particular time period then that has also been explained by the prophet.
For instance, the ayat regarding rich people giving alms to avoid fasting in Ramadaan is present in the Quran but it is not applicable because the Quran itself says that fasting is necessary for everyone.
If this matter regarding Hijab would have been the same then there would have been an ayat over-ruling it as well.
Secondly, in the ayat you quoted Allah Ta’ala has addressed all believing women so all Muslim women should act accordingly and they should keep in mind a Hadith of the holy prophet:
Woman is a thing to be hidden (Tirmizi and is Sahih).
I hope this answers your question.

Q # 3: Assalamu-alaikum, my friend disagrees with me that reading Sunnah is obligationary and not optional please could you provide me with an argument and extra information which I could present to him.

If the Sunnah is optional then what difference is there between Sunnah and Nafil or Mustahab prayers because they are also optional. First of all Jamaat-ul-Muslimeen believes that the Sunnah of the holy prophet (SallAllah-u-Alaihi-wa-Sallam) is as important as the commandments of Allah, the Almighty. This is because Allah says in the Quran:
Follow the prophet so that you may be guided to the straight path.
(A’araf; 7:158)
O prophet! say: if you love Allah then follow me, if you do so then Allah will love you and forgive your sins.
( Al-Imran; 3: 31)
Now, according to these and a number of other Quranic verses the Sunnah of the prophet has been made obligatory by Allah since he has commanded the believers to obey the prophet and his ways (Sunnah) and the commandments of Allah are absolutely obligatory. Now, it is clear that the commandments of the prophet and his practice and way is obligatory for us be it in Salat or in any other matter. And where it is not obligatory then the prophet himself left a particular Sunnah to show to his companions that the particular Sunnah is not obligatory. For instance:

The prophet offered Tarawih prayers in Ramadaan for three or four consecutive nights and on the fourth or fifth night he did not do so. The companions were waiting for him but when he came out for Fajr he said:
I knew that you all were present here for the prayer but I did not come out because if I would then this prayer would have been made obligatory for you.
(Sahih Bukhari)
Is there any verse in the Quran that says that the person who does not follow the Sunnah is on the straight path? NO.
The above Hadith is clear in its meanings; that is, if the prophet does any action without ever discontinuing it then it is obligatory for the Ummah. That is why he said that if I would have offered this prayer then it would become obligatory for you and the Arabic word used for obligatory in this particular Hadith is Yuftarada; and the Arabic root of this is Fard which means obligatory.

The prophet delivered a Khutba on the day of Eid-Al-Adha:
The first thing we do today is to offer Eid prayer and then return and offer our sacrifices. Any one who offers the sacrifice first and then offers prayers then he has not offered a sacrifice but it is just meat which he has obtained by slaughtering an animal and there will be no reward for him.
(Sahih Bukhari)
This Hadith proves that even by altering the sequence of Sunnah renders the good deeds useless so it is obligatory for us to act according to the Sunnah if we want our deeds to be rewarded.

The prophet once ate some food and then water for Wudu (ablution) was brought for him to perform Wudu. He did not offer Wudu and offered Salat with the same Wudu and then said:
If I would have offered Wudu after eating then people would have to do the same after me.
(Ahmad Narrated by Mugheera and is Sahih).
This also proves that any action which the prophet did with continuity till his death is obligatory for us. Now to your question regarding Sunnah prayers. It is clear form these ahaadith that any action of the prophet which he performed with continuity is obligatory and the Sunnah prayers were offered by the prophet with continuity and hence they are also obligatory.
The prayers which he did not offer in public or did not tell the people about were those which he did not want to become obligatory like the two rakas after Asr:
Hadrat Aisha (may Allah be pleased with her) said:
The prophet used to offer these two rakas but never offered them in the masjid because he feared that they would become obligatory for his Ummah.
(Sahih Bukhari)
The Sunnah prayers we offer have been offered by the prophet. These are:
2 Rakat in Fajr; 2 or 4 before Zuhr and 2 after Zuhr; 2 after Maghrib; 2 after Isha; 4 with two salams after Jummah; 1 witr after Isha.
I hope this answers your question.

Q # 4: Assalam o Alaikum Wa rehmatullah Wa Barakatuhu.
Dear  Brother,
I visited website of Jamaat-ul-Muslimeen and I have studied material provided there several times and the way it is presented, it shows that Muslimeen Jamaat is presenting real Islam which was sent by Allah Subhan. I am really glad that in such a bad time by the grace of Allah the Almighty still there is one Jamaat who is inviting people to come to the way of Allah the only right and straight way.
Brother, we have some queries about slavery in Islam and specially Buy And Sell Women In Present Times. There are lots of Christians who points to this area of Islam and we don’t have the right knowledge to satisfy them and in this way they succeed in preaching Christianity, because in present Civilized World it is difficult to accept buying and selling business of women whom only Islam protects in best way. We all know that lots of Arabs and other Muslims practice this and accepts its validity till Qayaamat. I would say that I have no doubt about its Halaal status in early days of Islam due to circumstances and surely that was the only right way for mankind to be safe and sinless but are there any hadeeths or Quran’s Ayah which proves that buying and selling of slaves in present times is also valid and authentic. We will appreciate if you reply in the light of Quran and Hadeeth in detail as soon as possible. Thanks.
One Sincere Muslim Sister.
Assalam o alaikum Wa Rehmatullah Wa Barakatuhu

Dear Sister in Islam,
Islam is not a religion that changes with time; the commandments and various aspects of Islam are for all times to come.
Buying and selling of slaves is one such practice which in itself has more benefits for the slave than we can think of.
Islam is the only religion which has given basic rights to slaves and for many errors and sins committed by muslims, freeing of slaves has been mentioned in Quran and Hadith as an important form of atonement or Kaffara.
Thus, Islam made it easy for slaves to live freely or if not so then still the rights of slaves in Islam are more than what human rights champions can guarantee to free employees in today’s so called modern world.
Some aspects of these slave rights from different Quranic verses and Ahaadeeth are:
1. If your slave cooks food and brings it for you, then let him eat of it with you; if the food is not enough then give him one or two morsels from it. (Sahih Bukhari-Book of Freeing of Salves and Sahih Muslim).
2. If your slave does something wrong, then forgive him 70 times in one day. (Musnad of Ahmad and Abu-Dawood with a Sahih Sanad).
3. The master should consider his slave as his brother, feed him of that which he eats himself, clothe him that which he wears himself, not force him into doing a task which is difficult for him and if such a task is given to him then the master should help his slave in that task. (Sahih Bukhari and Sahih Muslim).
4. If you hit your slave when there is no fault of his, then free him as an atonement.
(Sahih Muslim).
5. A person who maltreats his slave will not go to heaven. (Musnad of Ahmad and Tirmizi with a Sahih Sanad).
6. Get virtuous slaves (male or female)  married. (Surah Nur).
7.  If a free man kills a slave he should be killed according to Law of Equality. (Abu-Dawood and Nasai with a Sahih Sanad).
8. If your slave does not obey you, then sell him and do not punish him. (Musnad of Ahmad with a Sahih Sanad).
9. A person who teaches a slave girl and then frees her and marries her will have a dual reward from Allah. (Sahih Bukhari).
10. Spend your wealth for the ransom of slaves. (Surah Al-Baqarah:177).
What more would a slave want if he is given such a respectable means of living by Islam; can human rights organizations present a better and respectable future for those poor people who are free but are living their lives in absolute misery?
Shahid Ali

Q # 5: Assalamu-Alaikum
This is a question regarding Jummah prayer, recently my muslim friend has been leading the Jummah prayer (at college) for the past two weeks. I had a dispute with him regarding the prayer, during the congregation he reads out a khutbah which he had prepared, then leads the prayer. My friend admits he knows not much Arabic nor the meaning. I asked him that another muslim brother who is from Saudi wants to lead the prayer but doesn’t want to read the khutbah as his English is not very good. My friend says that he SHOULD lead the prayer as he is performing the khutbah as well, because the prophet (SallAllah-u-Alaihi-wa-Sallam) did it this way but if the brother from Saudi reads the khutbah as well as lead the prayer that would be fine. I ask you for the correct procedures we should take in this matter.
Jaza k’ Allah o Khair.
I mailed Islamic gateway with the same question this
is what they said.
Assalamo Alaikum,
It is usually that the Imam, presents the Jummah
Khutba to the people, and follows it by leading the prayer, But, there is no harm in another person (which can perform the Khutba to the people) to do it. The Imam can read a duaa at the end before Jummah prayer, and then lead the prayers. The Prophet SallAllah-u-Alaihi-wa-Sallam tells us to choose the Imam which is more knowledgeable among us and one who memorizes more of the Quran.
There is nothing in the Quran or sunnah, that says that the Whole Khutba and the prayers must be performed by one person or by the Imam him self. Thus, InshAllah this should be clear.

Herein I will quote the proofs which will Insha Allah clarify this point:
It is narrated in two ahaadith in Musnad of Ahmad and Nasai with Hassan Sanad and is also mentioned in Fath-ul-Bari that:
Hadrat Bilal (r.a) used to say the Iqama when The prophet of Allah (SallAllah-u-Alaihi-wa-Sallam) descended from the pulpit after the Khutba. It is mentioned in Sahih Muslim that:
The prophet of Allah (SallAllah-u-Alaihi-wa-Sallam) used to recite Surah Qaf (Surah 50) during the Khutba while he was standing on the pulpit. This proves that:
1) The Iqama should be said when the Imam descends from the pulpit.
2)Surah Qaf should be recited by the Imam in the Khutba on Friday.
3)The Imam who delivers the Khutba leads the prayer.
This is because in the first hadith it is stated that the Iqama should be said when the Imam descends and naturally the Iqama is said so that the Imam may lead the prayer.
When the prophet delivered the Khutba and descended then the Iqama was said and then he led the prayer.
So, it is indicated through these ahaadith that the Imam for the Khutba and Salat should be one.
What I cannot understand is how can someone say without any proof that there can be separate Imams because this is a religious matter and we cannot add or subtract anything from Allah’s Deen.
Allah says:
This day I have perfected your religion for you and completed My favor upon you and chosen for you Islam as your religion. (Maidah 5:3)
Therefore we cannot innovate anything in religion neither take anything out from it because Allah’s Deen is complete.
It is saddening to note that this brother has given the verdict that one person can deliver the Khutba and the other can say some duaa and then lead the prayer.

Q # 6: Assalamo ala men itb’a alhudda,
I am saying, what have you to offer the muslims. If you are saying that you have something (an ideology) which all the generations of the muslims didn’t understand. Then explain to us what we don’t understand. It may be that you are saying, you have nothing new accept innovations (bida’a). Are you saying that the name should be Jamaat-ul-Muslimeen, but after all it could be just a name with no real understanding.

Bidat (Innovation) is something which was not there at the time of the prophet (SallAllah-u-Alaihi-wa-Sallam). The teachings and Sunnah of the prophet cannot be Bidat. Jamaat-ul-Muslimeen was present at the time of the prophet (SallAllah-u-Alaihi-wa-Sallam) and he himself was the Imam of this jamaat. The sects that are present today were not there at the time of the prophet so these are a part of Bidat and are innovations which have been prohibited by Allah and His prophet (SallAllah-u-Alaihi-wa-Sallam). Jamaat-ul-Muslimeen does not only believe in this name but all its actions are according to the Sunnah and the commands of Allah and His prophet (SallAllah-u-Alaihi-wa-Sallam). If you have any other question you may contact us at:

Q # 7 As Salam Alaikum Dear Reader:
I have only a simple question about the subject Ameer.
Please provide me true information on Hazrat Ameer Muawiya as who was he, what was his status in Islam, what was his relation with Hazrat Muhammad Mustafa SallAllah-u-Alaihi-wa-Sallam. Different people have different views I will be obliged and thankful.

Hadrat Muawiya (RadiAllahu-Anho) was given the tidings of entering paradise by prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam)
(Sahih Bukhari).
Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) was his brother in law.
Shahid Ali.

Questioner’s Response:
As Salam Alaikum:
Brother Mr. Shahid Ali: together both of you thanks for your prompt response. Your answer is short and satisfactory.
Thank you very much,
Yours faithful
Hamidullah Khan

Q # 8: Well if you don’t mind me asking … what is your opinion on living amongst the Kuffar? I don’t mean in Australia as we plan to make hijrat later this year InshAllah. But we will be coming to Pk InshAllah and we don’t want to live among Kuffar deviants there either.
Do your members have like a village somewhere away from the city that we could make hijrat to?
Also, what is your opinion about Jihad? Is poetry allowed in Islam?

Wa Alaikum us Salam Wa Rahmatullah Wa Barakatuhu,
Sister in Islam,
I am forwarding to you the answer I sent to another brother who among other questions asked exactly what you have asked. Please see if this information is enough.
1. The hadith you have quoted for not living among kuffar is regarding those muslims who leave a muslim community at the time of khilafa and move to a kafir community. It is not for the present prevailing conditions because muslimeen cannot move to a place where there are no firqas or other such groups. Allah has forgiven for the believers before hand such things which they cannot perform because of difficulties beyond their scope.
2. Jihad is just not fighting with weapons. Any activity undertaken for spreading Allah’s deen is jihad which can be done using one’s tongue as well for propagation purposes. According to a hadith in Sahih Muslim a person who stops a bidah or innovation in deen is a mujahid believer; one who stops it by means of words is a mujahid believer; and one who considers it bidah is also mujahid and a believer. The activity you are talking about is Qital and that is compulsory when you have the strength to do it and not compulsory in all circumstances. If it would have been then why did not the prophet (SallAllahu Alaihi Wa Salam) fight when he was in Mecca.
3. Poetry is allowed when it is not against Allah’s deen. Hassaan Ibn Sabit (RadiAllahu-Anho) was a great poet of Islam and he used his skills for deen Islam.
Shahid Ali.

Q # 9: Assalamo alaikum wa Rahmatullah wa barakatuhu! I pray to Allah that He may give every muslim hidaya to follow and implement pure and authentic Quran and Hadith in their lives: Ameen.

Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) said: “If a Hakim does a correct ijtehad he receives a double reward, if he does it wrong he gets a single reward”.
[Sahih Bukhari]
1) Please send me the commentary that what is the meaning of this hadith, and also does this hadith stand good for the different fatwas issued by scholars of various sects. Jazak Allah Khairun
2) My second Question is that: It is the Hadith in Sahih Al-Bukhari and in Muslim about (Rafa-e-Dain) and those hadiths
Sahih and authentic but i just want to know that is there any hadith in which Prophet Mohammed SallAllah-u-Alaihi-wa-Sallam himself said that do Rafa-e-Dain?
3) It is the hadith in Sahih Muslim about the two saktey of Rasulul Allah SallAllah-u-Alaihi-wa-Sallam and it is obligatory to do when offering salat with Jamaat so we live in united Kingdom and there isn’t any mosque which follow Quran and hadith all are different maslak’s made by ppl they follow different imams so what should we do if we don’t have any mosque here how can we read salat behind the ameer of jamaat-ul-Muslimeen?
4) It is obligatory for a muslim women to cover herself starting from head to toe and nothing of her body part should be exposed not even face or hands i believe so to whom she should do parda and to whom she should not like:
1) Do she have to do parda from her mother’s sister’s husband?
2) Do she have to do parda from her father’s sister’s husband? etc etc plz reply me for all these questions from the light of quran and authentic hadiths Jazak Allah Khairun.
Rida Iftikhar

1. You have not clearly understood the meaning of the hadith regarding Ijtihaad. This hadith is for Hakim or a Qazi meaning judge who is the head of the Islamic courts or other such institutions; that when he gives a verdict in any case and his verdict is correct, then he gets a dual reward; if his verdict is not correct then he gets a single reward. The verdict of any judge or jury is temporary and is not for all cases for all times to come. It is made based on various temporary conditions. Likewise, if you study the fatwa of different Imams they are not bound by a time frame but their followers consider them the final judgment till the day of Qayaamat and no one has been given such an authority by Allah save His prophet and that too because whatever the prophet says is with Allah’s divine instructions. No other human being enjoys this divine position. So, in simple, there is no hadith which gives any one the right to judge against the Quran and hadith no matter how knowledgeable he may be.
2. There is no hadith in which there are words of prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) for rafai-yadein. There are a number of ahaadeeth but all of them have the Sahaba mentioning the actions of Rasulullah (SallAllah-u-Alaihi-wa-Sallam) regarding Rafai-yadein and all of them are authentic. There is not a single authentic hadith which overrules Rafai-yadein.
3. The saktatain are compulsory and you should offer salat alone and stay away from all sects no matter how pious they may seem.
4. Parda is compulsory from head to toe and she should veil herself from the two relations you have asked about. The rest later if this info is not enough.
Shahid Ali.

Questioner’s Response:
Assalamo alaikum wa Rahmatullah ‘wa barakatuhu! Jazak Allah Khairunn May Allah give all our muslim brothers and sisters to learn the pure Quran and hadith and to implement in their lives Ameen Now I am Alhamdulillah satisfied with all of ur answers to my questions, will u be able to send me the information about Rafa-e-dain based on authentic ahaadiths i will be really very pleased to have those so that i can pass on my other muslim brothers and sisters and make them satisfy as well thanks You very much, Jazak Allah once again,
Rida Iftikhar.

Q # 10: Assalamo Alaikum,
The Question was:
Are there any scholars who share your view of Jamaat-ul-Muslimeen? Or you alone in adopting these meanings from Ahaadeeth?
Also, who is your Ameer at present?

Wa Alaikumus Salam,
It is not your mistake that you consider the dawah of pure deen Islam dangerous. But the problem is that pure Islam was kept under wraps for too long, And now that Jamaat-ul-Muslimeen has removed these thick curtains and exposed the reality which this Ummah is facing because of Taqleed, Bid’at and blind following of elders; while it is only Allah and His prophet who are to be followed in matters of religion.
Please read the various articles and books available on our web page to see if our dawah is in any way don’t contradictory to the Quran and Sunnah.
Please read what various scholars and Salaf say about this jamaat; and what Allah and His prophet have said in this regard:
Jamaat-ul-Muslimeen & Various Scholars
Our present Ameer is Muhammad Ishtiaq.

Shahid Ali.

Q # 11:
What is the date of the death of the holy prophet SallAllah-u-Alaihi-wa-Sallam?

There is no proof regarding the date of death of prophet (SallAllah-u-Alaihi-wa-Sallam) in any saheeh hadith.

Q # 12:
Is Jamaat-ul-Muslimeen and Jamaat-e-Islami different or same? If same why do you deny Azaab-e-Qabr if it is mentioned

We are totally different from Jamaat e Islami, they are hanafis, and we are not part of any sect or acknowledge any sect. We do not participate in elections, we do not deny torment in the grave and we have lot of material written on it to prove it.

Q # 13:
How do you differ from Salafis in detail? (Other than the website aljamaat)

In ahadith we are commanded to live in the form of one Jamaat and appoint an Ameer upon ourselves, we have one Ameer for all over the world ‘Muhammad Ishtiaq’, while Salafis are divided into many groups and proclaim each other to be at Haq, while if a person leaves our Jamaat or make another in the same name we don’t consider him to be on the correct path anymore.

Q # 14:
Do you refer to books written by Albani or Ibn Baaz etc?

We refer to all books but it is not necessary that we might agree to a hadith which Albani or anyone etc declared Sahih or dhaeef, we do our own research.

Q # 15:
In which countries do you have your followers most?

Majority of our members are in Pakistan, Sri Lanka, India, Canada and Qatar, there has been some rapid growth in Bangladesh.

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