Dewsbury New Muslims

12/10/2026

Good watch

Can Islam coexist with British values?We visit the Abdullah Quill...

17/08/2026

Can we celebrate the prophet sallahualayhi waslem birthday or not. The issue has been answered by Shaykh Bilal Brown which I believe is the correct opinion.

The yearly mawlid debates have reared their ugly head once again with people posting images declaring the ruling is x,y, and z with zero nuance or making other ignorant claims. In order to end the debate, several points need to be clarified:

1. The most crucial aspect is what is actually meant and intended by the word "mawlid"? The word in Arabic can mean birthtime, birthplace, or birthday. For legal purposes, we can agree that it means "birthday" specifically the birthday of the Prophet Muhammad ﷺ which occurred in the lunar month of Rabi al-Awwal.

2. At its essence, the mawlid is a commemoration, expression of happiness, and celebration of the coming of the saviour of humanity and the best of Allah's creation coming into the world. This is something that is not only permitted but an obligation upon Muslims and non-Muslims by consensus of the Muslim community, scholars and laymen (see Lata’if al-Ma’arif by Ibn Rajab al-Hanbali). The Quran also speaks about the birthdays of other prophets (See Chapter 19) and deems them as blessed and holy occasions.

3. In light of the above, we know that the Messenger of Allah ﷺ would commemorate his own birthday by fasting every Monday (Muslim, 2738) and some of the companions would gather to remember Allah to show gratitude that the Prophet Muhammad ﷺ was sent to them (Ahmad, Nasa’i, and Muslim). Even, Abu Lahab, who expressed joy at the birth of the Prophet ﷺ was given a lesser punishment for it in the Hellfire (Al-Bukhari, Chapter of Marriage, section of “And the mothers that breastfed you").

4. The people of Mecca used to visit the place where the Prophet ﷺ was born every year on the first Monday of Rabi al-Awwal in order to pay respects. There are also reports that some of the righteous would gather in Rabi al-Awwal to recite poetry and salawat (This shows that some form of the commemoration of the mawlid was practiced long before Fatimid rule) Some rulers, Shia and Sunni popularised the public celebration of the mawlid. However, none of this has any bearing on the legal ruling of the form of any commemoration or celebration.

5. The area of debate is only regarding the form of the expression of joy/commemoration and whether it falls into the permissible, disliked, recommended, or prohibited category. Note that this is a legal matter and not one of theology or doctrine.

6. From a legal (fiqh) viewpoint, creating a specific act of worship on a specific date that has not been divinely sanctioned would be clearly prohibited by all jurists. Different jurists also have different approaches to innovation which had a bearing on the ruling. However, even Ibn Taymiyyah (A Hanbali scholar who took a blanket approach to innovation) recognised the merit of point 2. above (See: Iqtida' Al-Sirat Al-Mustaqim - Innovated festivals of time and place). Other imams such as Ibn Hajar al-Asqalani (A Shafi'i scholar) considered innovations to be more flexible (this is in line with the principles of the Shafi'i school of law) and summarised his view stating: "What is permissible of it that leads to happiness of that day then there is no harm in adding it, and what is unlawful, reprehensible, or not preferred than it should be omitted".

7. Due to it being a legal matter and having varying forms and modes of expression, many prominent Muslim scholars were in support of it such as Sibt Ibn al-Jawzi, Abu Shamah, Ibn Hajar, Ali al-Qari, Abul-Khattab Ibn Dihyah et.al. and they are by far the majority. A small number were against it, mostly from the Maliki and Hanbali schools such as Taj al-Din al-Fakihani, Al-Shatibi, and Abu Abdullah al-Ḥaffar.

Summary:

- There is no harm in the essence and meaning of the mawlid and commemorating it. Rather, it is an obligation upon all humanity.
- There is evidence in the Quran, Hadith, and practice of imams to support it.
- It is not a theological debate, but rather, a legal one.
- Commemoration can take various forms, some of which were deemed prohibited and other forms were disagreed upon by Islamic scholars and reference should always be made to them. Debating the legality of the mawlid is futile, as there is little consensus regarding most forms.

People are already entrenched in their views on the topic. Don't debate, just commemorate.

May Allah ﷻ send peace and blessings upon the Best of Creation and his companions and family.

17/08/2026

You know what’s been on my mind?

Some Muslims are so quick to label others innovators or even disbelievers just because they attend a Mawlid, celebrate the Prophet’s ﷺ birthday, or put out a chair in his honour. Before you repeat those accusations, pause and really think.

Use your mind and your logic.
Is it possible that not everything you’ve been told is automatically correct? That sincere Muslims, who love the Prophet ﷺ deeply, might simply understand things differently from you—without leaving Islam or committing shirk?

Our faith teaches us adab, mercy, and husn al‑dhann (thinking well of others). If someone’s gathering is filled with salawat, Qur’an, and love for Rasulullah ﷺ, is the first reaction really to call them misguided?

16/07/2026

A recent issue at a local Dewsbury Mosque concerning Muslim from English heritage has led to this discussion. A son of a New Muslim convert was denied the permission to call the prayer due to his lack of a fist length beard.
Here is the correct position answered below.

The Matter of the Fist-Length Beard
Answered by Shaykh Bilal Brown

Many students ask me about the opinion mentioned by some contemporary Hanafi imams that growing a beard to the extent of a fist’s length is wājib (mandatory) and that anyone who has a beard shorter than this is morally corrupt (fasiq) and some even go as far as saying that the prayer behind such a person is not valid!

There are numerous problems with this opinion. The first is that none of the hadith that directly discuss the ruling of the beard mention any specific length. There are two main hadiths in this regard:

1. Imam Muslim (Allah show mercy to him) narrates in his Sahih in the book of purification under the chapter of “Traits of Nature” from Ibn Umar (Allah be pleased with him) that the Messenger of Allah said ﷺ: “Remove the moustaches and excuse the beards” (259) and in another narration with the words, “Differ from the pagans” and “Differ from the Zoroastrians” at the beginning. Imam al-Bukhari and others narrated similar to it with slight variations in the wording.

2. A’ishah (Allah be pleased with her) narrated that the Messenger of Allah ﷺ said: “Ten are the acts according to nature (fitrah): Trimming the moustache, letting the beard grow, using the tooth-stick, rinsing the nose, cutting the nails, washing the finger joints, plucking the hair under the arm-pits, shaving the p***s, and cleansing one's private parts (after urinating) with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth. (Muslim, 261 and Abu Dawud, 52)
The second problem is that none of the imams of the Hanafi School have mentioned either of the above two rulings. Nope, not a single one. In fact, the opposite has been mentioned:

1. Imam Ibn ‘Abidin (Allah show mercy to him) mentions in his Radd al-Muhtar in the chapter things which invalidate and don’t invalidate the fast: “There is no harm in plucking grey hairs and cutting the edges (of the beard) if it becomes long, and there is no harm in cutting his eyebrows and facial hair as long as he doesn’t resemble the action of the transvestites.” (It’s possible that facial hair here includes the beard).

2. Imam Abdullah al-Mawsili (Allah show mercy to him) says in his book al-Ikhtiyar li Ta’lil al-Mukhtar in the chapter of al-Karahiyah: “The trimming of them (beards) is sunnah which is that a man grasps hold of his beard and cuts off what is more than his fist because the beard is adornment and it being plentiful is from the completion of adornment, but it being extremely long is opposed to the sunnah.”

3. In the reports from Abu Yusuf in a compilation named Al-Athar, the son of Abu Yusuf narrates from his father who narrates from Abu Hanifah who narrates from Hammad who narrates from Ibrahim (al-Nakha’i) that he said: “There is no harm in a man trimming his beard as long as he does not imitate the people of polytheism.”
Again, with the same chain, he said regarding the beard and moustache: “Imitation of the people of disbelief is disliked regarding them, as for anything other than that, then there is no harm in it.”

4. Imam Badr al-Din al-Ayni mentions in his Nukhab al-Afkar that Ibrahim al-Nakha’i said: “I am amazed by an intelligent man with a long beard, how can he not trim his beard and make it between two beards (long and short) because moderation is good in every matter.”

5. In Fath al-Qadir and Halabi Kabir in the section of wudu, Al-Baqqali is quoted as saying, "As opposed to the beard, because pardoning it (i.e. letting it grow) is sunnah."

We can understand from these reports that the prohibition of shaving the beard is directly correlated with imitation and assimilation of pagans (particularly those that would grow moustaches and shave their beards like the Zoroastrians) and effeminate men (yes, they even existed in those times).

Now, some have derived from a narration in the Sahih of Imam al-Bukhari that Nafi’ said: “Ibn Umar (Allah be pleased with him) if he performed Hajj or Umrah used to grasp his beard and cut off whatever was excess.” (5892) that because of this anything less than the fist-length is prohibited to cut.

There are a number of problems with this from the viewpoint of Hanafi principles:

1. Abu Hanifah’s methodology is always not to make measures and estimations of amounts unless the Quran and Sunnah have clearly mentioned those measures and amounts. No amount is mentioned specifically here or in the other narrations as being prohibited.

2. The principle in the Hanafi school is that “An action does not cause something to be obligatory (la yakun al-f’ilu mujiban)” rather, imperatives do. So, an obligation or prohibition cannot be inferred from the practice of the Prophet ﷺ having a beard or the practice of Ibn Umar trimming a fist-length.

3. The legal cause has been clarified in the hadith itself, “Differ from the pagans” and a ruling revolves around its legal cause when it is present and absent.

4. The imams of the school have clearly stated that this is only the sunnah length.

Lastly, a point regarding erroneously labelling people as sinners and morally corrupt when there is a valid difference of opinion in a matter (and other schools of law have said there is no sin in having a beard less than a fist’s length):

Al-Imam al-Nawawi (Allah show mercy to him) said in al-Rawdah: “Only that which its disapproval has been agreed upon can be disapproved, as for that which is differed upon then there is no disapproval of it because every mujtahid is correct or only one is correct which we are not aware of.” (10/219)

Al-Qadi ‘Iyyad (Allah show mercy to him) mentions in Ikmal al-Mu’lim: “The one who commands good and forbids evil shouldn’t impose the ijtihad of his school upon people, rather he only changes that which its disapproval and innovation have been agreed upon.” (1/289)

I ask Allah ﷻ to make us people who are concerned with their inners just as much as they are concerned with their outers. It was reported that the Messenger of Allah ﷺ would say when looking in the mirror, “Oh Allah, beautify my character as you have beautified my physical stature!”

04/04/2026

IslamQA

Must I Repeat Prayers Behind an Imam With a Short Beard or Bare Head?
Answered as per Hanafi Fiqh by Seekersguidance.org
Scholar: Ustadh Salman Younas

Answered by Ustadh Salman Younas

Question: I have been advised that a prayer must be repeated if it is performed behind someone who does not have a fist length beard or his head covered and wears short sleeved clothing. Is it correct?

Should I pray alone when on more than one occasion I have noticed that the Imam has left the toilet seat up, causing me to doubt his purity?

Answer: Assalamu `alaykum

The most appropriate position to adopt for the laity is that one does not have to repeat such prayers.

The reasoning that is forwarding for repeating prayers where the Imam performs such actions is:

(a) the mentioned acts are prohibitively disliked (makruh tahriman).
(b) any prayer in which a prohibitively disliked act occurs is necessary to repeat.
(c) the Imam committing any of the mentioned acts is committing a prohibitively disliked action.
(d) therefore, anyone praying behind him must repeat his prayer.

Are These Acts Prohibitively Disliked?

The first question that needs to be tackled is whether these acts are in fact prohibitively disliked. The answer to this is that some of them are not prohibitively disliked and there is differences of opinion on others.

1. Praying Bare-Headed

In the case of praying bare-headed, the statements of a number of Hanafi scholars indicate that the dislikedness is slight or contrary to what is best, not one that is prohibitive in nature, which would entail that repeating such a prayer is not necessary. Further, this dislikedness is not unconditional but when the act is performed for a specific reason.

Imam al-Kasani states that covering the head with a turban is “better” (afdal) than praying bare-headed because it indicates esteem for the prayer. Similarly, according to Imam al-Shurunbali the dislikedness relates back to a lack of respect indicated by such an action, which in the current context generally suggests that the opposite ruling of covering the head is of recommendation. [al-Kasani, Bada’i al-Sana’i (1:301); al-Shurunbulali, Imdad al-Fattah (365)]

The majority of Hanafi scholars specified the dislikedness of praying bare-headed when it was done out of laziness (takasul). They understood this as referring to an individual knowing the value of praying with his head-covered but simply choosing to ignore it, an act that was viewed as showing a lack of respect for the prayer.

While there were some scholars who deemed praying bare-headed as unconditionally disliked, this does not seem to be the dominant position of the school. Rather, if one prayed bare-headed out of a sense of humility, a number of scholars stated that it would be recommended to not cover, while others stated it would still better to wear a head-cover. [Ibn Maza, Muhit al-Burhani (2:139); Sadr al-Shahid, Sharh al-Wiqaya (1:141-42); al-Shurunbulali, Imdad al-Fattah (365)]

In light of the above, one would not have to repeat a prayer wherein the Imam was bare-headed since: (i) it is not a prohibitively disliked action, and (ii) there is little way for one to know of the Imam’s intention i.e. is he doing it out of humility or otherwise.

In connection to the latter point, it should be noted that there are other views from scholars of the four schools that treat the issue as a less serious offense. The opinions range from permissibility of praying without a head-covering to slight dislikedness. Some scholars, for example, stated that head-covering is a customary action that becomes recommended if deemed an act of adornment by a particular society. Otherwise, it would not be specifically recommended. [al-Shatibi, al-Muwafaqat (2:489)]

2. Praying in a Short-Sleeved Shirt

There is nothing wrong with praying in a short-sleeved shirt. It would only be deemed slightly disliked to do so if it is customary considered “lowly clothing”. Even if this were the case, one would not have to repeat a prayer where the Imam wears such clothing as it is not a prohibitively disliked action. [Sadr al-Shahid, Sharh al-Wiqaya (1:142)]

3. The Beard

The issue concerning the beard is perhaps more controversial. Leading scholars of the Hanafi school considered a fistful beard to be necessary (wajib) although a number of scholars over the past century have considered an actual fistful to be a confirmed sunna based on what they view as being rightly entailed by the principles of the school and the statements of earlier jurists. This is the position adopted by a number of my own teachers.

Opinion is also divided among other schools. The Shafi`i school, for example, considers the beard a sunna and its trimming below a fistful to be an act that is disliked but not sinful. [al-Haytami, Tuhfa al-Muhtaj (9:376)] A number of scholars in the Maliki school do not stipulate a particular length for the beard but prohibit trimming in a manner that leads to disfigurement and/or define length by the customary practice of people. [al-Nafrawi, al-Fawakih al-Dawani (2:307)]

This indicates that there is leeway on this issue particularly as it relates to obliging people – especially lay people – in repeating their prayers behind individuals who may be following valid positions from other schools of thought.

The Principle of Repeating Prayers With Disliked Actions

As mentioned earlier, the principle that it is necessary to repeat a prayer with a disliked action applies to actions that are prohibitively disliked, not slightly disliked. However, what is often neglected in this discussion is that there are differences on this principle and what it entails even within the Hanafi school.

When it comes to a prayer performed with a prohibitively disliked action, the opinions we can find in the Hanafi school are:

(i) it is necessary to repeat with

some saying it is necessary within the time of the prayer,

some saying it is necessary within the time of the prayer and also after it exits, and

some saying it is necessary within the time of the prayer and recommended after it exits.

(ii) It is only recommended to repeat such a prayer.

(iii) It is recommended to repeat the prayer if a disliked action occurred in a select integral of the prayer and necessary if it occurs in every integral.

Of these three opinions, all have basis in the school and were held/chosen by leading jurists.The opinion that it is necessary (i) may be the strongest of these opinions as argued by Ibn Abidin and others. [Ibn Abidin, Radd al-Muhtar (1:486); Shaykhizada, Majma al-Anhur (1:390)]

With this said, the application of this opinion i.e. repetition is necessary, is not always clear in the Hanafi school. This would likely require an independent research paper to detail but, for example, prayer in congregation is considered necessary yet the statements of certain jurists suggest that it is not necessary to repeat a prayer that is performed individually. Similar is the case with reciting surahs in the Qur’an out of order, which is necessary but requires no prostration of forgetfulness. On the other hand, certain jurists said that if one prays with clothing that has animate figures, he or she should repeat his prayer.

Consequently, according to some scholars, these rulings may demonstrate different understandings of the principle “any prayer with a prohibitively disliked action requires repetition.” The disliked action here may be in reference to:

(a) one connected to actions that are part of the the essence of prayer or its integrals (praying in congregation or with a short beard are not),
(b) one generally connected to the prayer whether from its essence/integrals or not.

Each of these is indicated by the jurists in their application of the principle in question. [Ibn Abidin, Radd al-Muhtar (1:307)]

Considerations of Context & Conclusion

The preceding paragraphs demonstrate two things. Firstly, the actions mentioned in the question as requiring repetition of the prayer do not require it as they are not prohibitively disliked. This is especially the case for prayers behind an Imam who is bare-headed or wearing a short-sleeved shirt, since their rulings are fairly clear in the Hanafi school.

Secondly, even if we assume that these acts are prohibitively disliked, an argument that could be reasonably made about an individual without a fistful beard, there is significant difference on the principle itself and the types of acts it applies to. According to at least two of the three opinions mentioned (ii, iii), repetition of such a prayer would not be necessary, while even according to some versions of opinion (i), repetition would not be necessary if the prohibitively disliked action related to other than the essence/integrals of the prayer itself. The beard, head cover, and short-sleeved shirt are all elements external to the actual prayer.

Perhaps most importantly, the question that should be asked is whether the laity should be given the opinion expressed in the question, and the most appropriate answer in my view seems to be no. The reasons for this are many and include:

(a) The diversity of our communities where an Imam may be following a school or a valid opinion different to that of his followers. Indeed, leading scholars, such as those of Dar al-Ulum, Karachi, have given verdicts (fatawa) stating that even when it relates to the validity/invalidity of a prayer, what counts is the opinion of the Imam’s school, not the follower, which a fortiori applies to aspects of dislikedness too.

(b) Individuals do not choose the Imams of their mosques and such an opinion has the adverse effect of dissuading them from praying in congregation. The laity should be encouraged to be part of their mosque and to pray with their fellow Muslims.

(c) Many people from among the laity are already struggling with their religion, such as praying in congregation to begin with, making up missed prayers, praying their sunan, and so forth, and this unnecessarily adds to their burden in a manner causing difficulty (haraj).

(d) Such opinions have been noted to cause divisiveness in the community due to their misapplication.

Given these considerations, among many others, and the fact that the principle itself is differed upon from a number of perspectives, the laity should not be given the opinion that such prayers be repeated.

If a particular individual out of his own caution and desire does decide to repeat such prayers, he or she may do so. Here, caution and wisdom must be exercised by such an individual so as not to become a cause of division in the community, nor someone who begins to harbor ill opinions of others who may not share his or her view on certain matters.

Indeed, the common practice of labeling people, especially Imams, as “evil-doers” (fussaq) for following valid opinions other than one’s own, such as on the beard, is unacceptable and stems from ignorance of traditional attitudes towards differences of opinion. Rather, we recognize the diversity of our tradition and community, as well as the needs/struggles of people around us in order to advise them in a manner that allows for their spiritual growth as individuals and members of a single ummah.

(Note: This answer provides a brief summary of the views on repeating prayers with disliked actions. It does not aim to be completely comprehensive in detailing the views and reasoning of classical jurists relating to this principle, which requires engaging with texts of legal theory, and suffices with an exposition minimally required to answer the question at hand.)

And Allah alone knows best,
Salman

Checked & Approved by Shaykh Faraz Rabbani

Original Source Link
This answer was collected from Seekersguidance.org. It’s an online learning platform overseen by Sheikh Faraz Rabbani. All courses are free. They also have in-person classes in Canada.

Read answers with similar topics:

Adornment Argument Beard clothing congregation desire Dua Hanafi Hanafi Madhab Ibn Abidin majority permissibility Prayer prayers prostration schools of thought Shafi sunan sunnah turban Ummah
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19/03/2026

Eid announcement for tomorrow.

Morocco will officially celebrate Eid Al Fitr 2026 on Friday, March 20, the Ministry of Islamic Affairs announced on Thursday evening.

11/03/2026

10 Quick Ramadan FAQs
Allah reward Shaykh Bilal Brown for the post.

1. Do eyedrops break the fast? No.
2. Does having a blood test break the fast? No.
3. Does Ibuprofen gel absorbed by the body break the fast? No.
4. Do injections break the fast? No.
5. Can I brush my teeth with toothpaste whilst fasting? Yes, and it is not disliked. Any paste must be spat out.
6. Can I give sadaqah/zakah al-fitr before Eid? Yes.
7. Can a woman perform i'tikaf at home by making a designated area? Yes (Hanafi).
8. Can a woman fast the 6 fasts of Shawwal if she has not completed her Ramadan fasts? Yes.
9. Can a woman combine the intention of a voluntary fast, such as Shawwal, with a missed Ramadan fast? No. (Some Shafi'is deem it valid).
10. Can I leave the mosque or area during i'tikaf (spiritual retreat)? Yes.

All opinions are my own.

23/02/2026

Q&a
As a new muslim. Do I need to get circumcised.
Answer: it is not a requirement to get circumcised due to the hardship involved. Some enthusiastic Muslims may tell you this required. You can be polite to them as say this is a private matter and none of your business.

24/12/2025

Guidance for Converts Navigating Christmas

1. Faith First, But With Wisdom
- Remember that Islam does not require you to cut ties with your family. Maintaining kinship (silat al‑rahm) is a major virtue.
- You can politely decline religious aspects of Christmas (church services, prayers, or rituals) while still showing warmth and respect.

2. Family Gatherings
- Attending family meals or gatherings is permissible if you avoid direct participation in religious rituals.
- Share in the joy of family togetherness—help with cooking, gift‑giving, or simply being present—without compromising your beliefs.

3. Explaining Your Position
- Use gentle, positive language: “I love spending time with you, but I won’t join in the religious parts because of my faith.”
- Emphasize common values: kindness, generosity, gratitude, and family unity—these are shared across both traditions.

4. Gift Giving 🎁
- Islam encourages generosity. You can give thoughtful, halal gifts to family members. This shows that your faith enhances your love, not diminishes it.
- If receiving gifts, accept them graciously—even if they’re “Christmas gifts”—as long as they don’t contradict Islamic values.

5. Creating Alternatives
- Suggest neutral activities: family walks, storytelling, cooking together, or sharing personal milestones.
- Some converts create their own family traditions around winter—like Qur’an reading circles, charity drives, or cozy tea nights.

6. Emotional Balance
- Expect mixed feelings: nostalgia, pressure, or even guilt. That’s natural.
- Anchor yourself in prayer and dhikr, reminding yourself that Islam honors both faith and family ties.

7. Community Support
- Connect with other converts who face similar challenges. Many mosques in the UK (including Leeds) host winter gatherings for converts.
- Sharing experiences helps you feel less isolated and gives practical strategies.

Islam teaches balance: You can uphold your faith while still honoring your parents and family with kindness, respect, and presence.