Ask a scholar April 2026
AoA Recently in Ramadan , I was searching for people online who needed help paying off loans/buying ration for food or paying rent ( i am using zakat money for this purpose) I came across a female whose situation was very desperate as her earning father is hospitalized, her brothers dont contribute towards home, her sister is to be wedded in a month, and she does not have a job and rent of two months is due. I talked to her regarding this and found her story to be believeable (although she did not provide her fathers hospital bills only a prescription page without a doctoral stamp). I did pay her enough to cover rent for one month but afterwards she keeps messaging me once a day to ask for more and now i have doubts whether she is needy or not. I have shared her case in my circle as well and am out of zakat money. Is it compulsory for me to pay more towards her or i can just brush her off? I fear of Allah’s wrath if i block her as i am simply exhausted by her constant messaging and t
No, it is not obligatory for you to continue giving her money, and you may politely disengage if the constant messages are causing you distress.
You already fulfilled your duty by helping her with one month’s rent from your zakat after hearing her situation. Zakat is given based on a reasonable belief that a person is in need, and once you have helped sincerely, you are not required to keep giving, especially if doubts arise or your zakat funds are exhausted.
You may send a brief message such as:
“Assalamu alaikum. I helped with one month’s rent from my zakat as I believed your situation required it. I no longer have zakat funds available. May Allah ease your hardship.”
After that, it is permissible to stop responding or block further messages if necessary.
You acted with good intention, and Allah does not burden anyone beyond their capacity. (Qur’an 2:286)
- 2. What is the ruling on praying two rakʿahs before Maghrib, and how should Muslims approach this scholarly difference?
There is a brief period between the Adhān and the Iqāmah when voluntary prayers are often performed, and scholars generally agree on many of these prayers. The Sunnah before Fajr, the Sunnahs associated with Ẓuhr, and—according to some schools—the prayers before ʿAṣr and ʿIshāʾ are well established and strongly recommended.
However, the prayer before Maghrib has been treated differently by scholars.
The Shāfiʿī school considers two rakʿahs before Maghrib to be a Sunnah. In contrast, the Ḥanafī and Mālikī schools generally discourage it, primarily because of the limited time available for Maghrib and a desire to avoid delaying the congregational prayer. The Ḥanbalī school permits the prayer but does not regard it as an established Sunnah.
Proponents of praying before Maghrib cite authentic reports. Anas ibn Mālik (may Allah be pleased with him) recounted that the Companions used to pray two rakʿahs after sunset and before Maghrib during the Prophet’s ﷺ lifetime. The Prophet witnessed this practice and did not prohibit it. Anas also noted that when the call to Maghrib was announced in Madinah, many Companions prayed these two rakʿahs so frequently that newcomers might mistakenly believe the congregational prayer had already concluded.
The Prophet ﷺ famously said, “Pray before Maghrib,” repeating it three times and added, “for whoever wishes,” which clarifies that it is not obligatory.
Imam Ahmad ibn Hanbal accepted the reports’ authenticity but often refrained from practicing the prayer himself, to avoid causing confusion or discomfort among people. This shows that individuals can choose to follow different scholarly opinions without feeling pressured or uncertain.
Later scholars outlined that the confirmed Sunnahs total ten rakʿahs: two before Fajr, two before and after Ẓuhr, two after Maghrib, and two after ʿIshāʾ. These are prayers that Muslims are encouraged to perform regularly. If someone prays before Maghrib, they can do so with confidence, knowing it aligns with scholarly views, and it can also serve as a greeting to the mosque.
This difference is valid within scholarly views. Individuals can follow what they find most convincing, respecting their local congregation. Voluntary prayers should promote ease and unity, helping worshippers feel connected and understanding of each other’s choices.
- Assalamalaikum!At my work place i reach by 3pm which is my starting time but no one has opened the store nd i m waiting there for 15-20 min so my hours are wasted nd i m not paid bcs i dont clock in the time i reached i clock in the time i enter the store so pls answer me if i clock in when i reach no matter store is open or close can tht b considered halal???
If your workplace policy and contract specify that your paid time begins only when you enter the store and are ready to work, you should not clock in early without permission. Taking pay for time that your employer does not recognize as “on the job” is not halal. Islam teaches us to honor our agreements and to accept wages only for the work the employer has agreed to compensate us for.
What This Means in Practice
You must adhere to the terms of your employment contract, and claim pay only for the hours and conditions your employer has clearly
defined. If the company considers work hours to begin only when the store opens, and you officially clock in, you cannot clock in before you officially arrive at the store.
However, if your employer explicitly allows your paid time to start when you arrive—even if the store is still closed—then it is permissible to clock in at that time, as they are knowingly compensating you for waiting and being available.
A Practical and Fair Way Forward
Have a respectful conversation with your manager or HR. Inform them that you arrive on time but lose 15–20 minutes because the store is not yet open. Ask if your schedule can be adjusted or if they can approve paid waiting time from your arrival.
This approach safeguards your income, ensures it remains halal, and advocates for your rights in a respectful manner. May Allah grant you clarity, fairness, and barakah in your work.
- 4. I hope you are well. My husband works at a store where the management is now introducing lottery (Lotto) sales. Is it permissible for him to continue working there? We depend on his income to pay our mortgage and other debts. Our son helps financially, but it is not enough to cover all expenses. In this situation, what should we do? May Allah bless you with mercy and guidance. Āmīn.
Islamic Guidance on Working with Lottery Sales
According to authentic Islamic sources and the consensus (ijmāʿ) of recognized jurists, selling or facilitating the sale of lottery tickets is not permissible (ḥarām). The lottery is a form of gambling (maysir), which the Qur’an and Sunnah clearly forbid:
“Help one another in righteousness and piety, and do not help one another in sin and transgression.”
— Qur’an 5:2
- Direct Involvement
If your job requires you to sell, promote, or handle lottery tickets, this is considered assisting in sin and, therefore, not allowed.
Scholars agree that such work falls under maysir (gambling). A believer should seek lawful (halal) employment as soon as possible and trust in Allah’s promise of provision.
- Indirect Work in a Store that Sells Lottery Tickets
If your duties do not include selling or promoting lottery tickets—for example, stocking shelves, cleaning, or working in another section—your case is less severe.
Most scholars allow this temporarily, as long as:
- You do not directly handle lottery sales, and
- Most of the store’s business is halal.
It is spiritually better to seek work that is entirely free of such activities when possible.
- When Hardship Makes Leaving Difficult
Islam recognizes hardship.
If leaving your job would cause serious difficulty—such as being unable to pay rent, feed your family, or repay debt—you may stay temporarily under the rule of necessity (ḍarūra):
“Necessity makes the forbidden permissible,”
but only as much as needed, and one must strive for a halal alternative.
During this time, continue to repent, make duʿāʾ for halal provision, and actively seek other employment opportunities.
- Practical Guidance
If your job involves selling lottery tickets:
- It is not permissible except in genuine hardship.
- Continue seeking lawful employment and rely on Allah’s help.
- Repent and leave once an alternative is found.
If your job does not involve direct sales:
- It is allowed if your role is primarily halal and unrelated to gambling.
- It is more virtuous to find a fully halal environment.
- A Message of Hope
“And whoever fears Allah—He will make for him a way out and provide for him from where he does not expect.”
— Qur’an 65:2–3
Trust in Allah’s mercy. Every step toward halal sustenance brings blessing and peace. Seek forgiveness, stay patient, and believe that your provision (rizq) is already written and will reach you through pure means.
Summary
Avoid direct involvement in lottery sales whenever possible. If hardship prevents immediate change, remain only as long as necessary while sincerely seeking halal work.
May Allah grant you ease, bless your income, and keep your provision pure and abundant. Āmīn.