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    VIRTUES OF GIVING GHUSL TO THE MAYYIT Question: Mufti sahib, Are there any virtues mentioned in Hadith for giving ghusl to the mayyit? Answer: In the Name of Allaah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A person is to be honored while he is alive and also when he passes away. One of the ways of honoring him upon his demise is giving him a final bath. The final bath is a right of the deceased upon the Muslim community. To give ghusl to the deceased is fardh kifaayah, i.e. if there is no body in the community to honor the deceased with a ghusl, the entire community will be sinful. People that render the service of giving ghusl to the deceased are actually serving the entire community by fulfilling the obligation on their behalf. There are many virtues enumerated in the Ahaadith for giving ghusl to the deceased. Consider the following Ahaadith: عن علي، قال: قال رسول الله - صلى الله عليه وسلم -: "من غسل ميتا وكفنه وحنطه وحمله، وصلى عليه، ولم يفش عليه ما رأى، خرج من خطيئته مثل يوم ولدته أمه[ii] Sayyiduna ‘Ali (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, shrouds him, embalms him, carries him and offers the funeral prayer for him, and does not disclose what he has seen, he will emerge from his sins as on the day his mother bore him.” (Ibn Maajah 1462) عن معاوية بن حديج قال: وكانت له صحبة قال: " من غسل ميتا وكفنه وتبعه وولي جثته رجع مغفورا له[iii] Sayyiduna Mu’aawiyah ibn Khadeej (Radhiyallaahu ‘anh) narrates that the Prophet (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, shrouds him, follows him (to janaazah) and helps in burying the corpse, he returns forgiven.” (Ahmad 27258) عن عائشة، قالت: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فأدى فيه الأمانة، ولم يفش عليه ما يكون منه عند ذلك، خرج من ذنوبه كيوم ولدته أمه» ، قال: «ليله أقربكم منه إن كان يعلم، فإن كان لا يعلم فمن ترون أن عنده حظا من ورع وأمانة[iv]» Sayyida ‘Aishah (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, and he fulfills the trust and does not expose any defect, he will emerge from his sins as on the day his mother bore him.” (Ahmad 24881) سمعت أبا رافع، يقول: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين كبيرة[v] Sayyiduna Abu Raafi’ (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, forty of his major sins will be forgiven. (Mu’jamul Kabeer 929) عن أبي أمامة، عن النبي صلى الله عليه وسلم قال: «من غسل ميتا، فستره ستره الله من الذنوب، ومن كفنه كساه الله من السندس[vi]» Sayyiduna Abu Umaamah (Radhiyallaahu ‘anh) narrates that the Prophet (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, Allaah Ta’aala will conceal his sins. Whoever shrouds him (the deceased), Allaah Ta’aala will adorn him with fine silk.” (Mu’jamul Kabeer 8077) أبي أمامة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فكتم عليه طهره الله من ذنوبه، فإن كفنه كساه الله من السندس[vii]» Sayyiduna Abu Umaamah (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, Allaah Ta’aala will cleanse him of his sins. Whoever shrouds him (the deceased), Allaah Ta’aala will adorn him with fine silk.” (Mu’jamul Kabeer 8078) عن أبي رافع، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين مرة، ومن كفن ميتا كساه الله[viii]. هذا حديث صحيح على شرط مسلم، ولم يخرجاه من السندس، وإستبرق الجنة Sayyiduna Abu Raafi’ (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, he will be forgiven forty times. Whoever shrouds a deceased, Allaah Ta’aala will adorn him with fine silk and heavenly brocade.” (Mustadrak 1307) The Darul Iftaa urges members of the community, males and females, to learn how to give ghusl to the deceased and assist in fulfilling a community obligation and also earn great rewards. Mufti Ebrahim Desai. الكسب (ص: 72) وكذا غسل الميت والصلاة عليه والدفن فذلك فرض كفاية إذا قام به البعض سقط عن الباقين المبسوط للسرخسي (30/ 263) كذا غسل الميت والصلاة عليه والدفن كل ذلك فرض كفاية إذا قام به البعض سقط عن الباقين، وإن امتنعوا من ذلك حتى ضاع ميت بين قوم مع علمهم بحاله كانوا مشتركين في المأثم السعاية في كشف ما في شرح الوقاية (ص: 279) ان الظاهر من الادلة ان غسل الميت فرض كفاية اذا قام به البعض سقط عن الكل كذا في الغنية [ii] سنن ابن ماجه ت الأرنؤوط (2/ 447) 1462 - حدثنا علي بن محمد، حدثنا عبد الرحمن المحاربي، حدثنا عباد ابن كثير، عن عمرو بن خالد، عن حبيب بن أبي ثابت، عن عاصم بن ضمرة عن علي، قال: قال رسول الله - صلى الله عليه وسلم -: "من غسل ميتا وكفنه وحنطه وحمله، وصلى عليه، ولم يفش عليه ما رأى، خرج من خطيئته مثل يوم ولدته أمه" قال المحقق: إسناده واه، عمرو بن خالد -وهو أبو خالد القرشي- متروك، وعباد بن كثير -وهو البصري- متروك أيضا. وأخرجه ابن حبان في "المجروحين" في ترجمة عباد بن كثير 2/ 169، وابن عدي في "الكامل" 5/ 1777، والخطيب في "تاريخ بغداد" 8/ 456، وابن الجوزي في "العلل المتناهية" 2/ 897 من طريق عبد الرحمن بن محمد المحاربي، بهذا الإسناد. وفي الباب عن عائشة بنحو لفظ حديث علي، أخرجه أحمد في "المسند" (24881)، وسنده ضعيف. وعن أبي رافع مولى النبي - صلى الله عليه وسلم - عن النبي - صلى الله عليه وسلم - قال: "من غسل مسلما فكتم عليه، غفر الله له أربعين مرة"، أخرجه الطبراني في "الكبير" (929)، والحاكم 1/ 354، والبيهقي 3/ 395، وفيه عند الطبراني "أربعين كبيرة". وقوى إسناده الحافظ ابن حجر في "الدراية" 1/ 230، وهو كما قال. [iii] مسند أحمد ط الرسالة (45/ 231) 27258 – حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، عن صالح أبي حجير، عن معاوية بن حديج قال: وكانت له صحبة قال: " من غسل ميتا وكفنه وتبعه وولي جثته رجع مغفورا له "، قال أبو عبد الرحمن: قال أبي: ليس بمرفوع [iv] مسند أحمد مخرجا (41/ 374) 24881 - حدثنا أحمد بن عبد الملك، قال: حدثنا سلام بن أبي مطيع، عن جابر بن يزيد الجعفي، عن عامر، عن يحيى بن الجزار، عن عائشة، قالت: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فأدى فيه الأمانة، ولم يفش عليه ما يكون منه عند ذلك، خرج من ذنوبه كيوم ولدته أمه» ، قال: «ليله أقربكم منه إن كان يعلم، فإن كان لا يعلم فمن ترون أن عنده حظا من ورع وأمانة» [v] المعجم الكبير للطبراني (1/ 315) 929 - حدثنا هارون بن ملول البصري، ثنا عبد الله بن يزيد المقرئ، ثنا سعيد بن أبي أيوب، عن شرحبيل بن شريك، عن علي بن رباح، قال: سمعت أبا رافع، يقول: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين كبيرة. [vi] المعجم الكبير للطبراني (8/ 281) 8077 - حدثنا أحمد بن سهل بن أيوب الأهوازي، ثنا عبد الملك بن مروان الحذاء، ثنا سليم بن أخضر، ثنا سعير بن الخمس، عن أبي غالب، عن أبي أمامة، عن النبي صلى الله عليه وسلم قال: «من غسل ميتا، فستره ستره الله من الذنوب، ومن كفنه كساه الله من السندس» [vii] المعجم الكبير للطبراني (8/ 281) 8078 - حدثنا عبد الله بن أحمد بن حنبل، حدثني أبو الربيع الزهراني، ثنا معتمر بن سليمان، عن أبي عبد الله الشامي، عن أبي غالب، عن أبي أمامة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فكتم عليه طهره الله من ذنوبه، فإن كفنه كساه الله من السندس» [viii] المستدرك على الصحيحين للحاكم (1/ 505) 1307 - أخبرنا بكر بن محمد الصيرفي، بمرو، ثنا عبد الصمد بن الفضل، ثنا عبد الله بن يزيد المقرئ، ثنا سعيد بن أبي أيوب، عن شرحبيل بن شريك المعافري، عن علي بن رباح اللخمي، عن أبي رافع، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين مرة، ومن كفن ميتا كساه الله من السندس، وإستبرق الجنة. هذا حديث صحيح على شرط مسلم، ولم يخرجاه "
  3. Yesterday
  4. Nikaah in accordance to the Sunnah Q: I am soon to be married, insha-Allah. I want to know how to perform the wedding in accordance to the sunnah. What is the sunnah mahr and the amount in South African Rands? What is the Shar'ee status of having a wedding and calling people? When is the sunnat time for having the walimah? Does khalwah (in referance to the walimah) refer to seclusion only or does one have to have intercourse? A: The nikaah which earns the greatest amount of blessings in the sight of Allah Ta’ala is the nikaah which is closest to the sunnah. Hereunder are a few important aspects that one should adhere to in order for the nikaah to conform to the sunnah: 1. It is sunnah to perform the nikaah in the musjid and it is preferable that the nikaah be performed on the Day of Jumu’ah. 2. The nikaah should be kept as simple as possible, as it is known that simplicity is the spirit of the sunnah. 3. The walimah should be conducted with simplicity. Nabi (Sallallahu Alayhi Wasallam) said: إن أعظم النكاح بركة أيسره مؤنة (شعب الإيمان للبيهقي 5/254) “The nikaah that earns the most blessing is that nikaah wherein the least expenses are incurred.” 4. The nikaah and walimah should be free of show and ostentation. 5. It is not compulsory for one to invite many people. If a person invites a few people to his home and feeds them with the intention of walimah, the sunnah of walimah will be fulfilled. 6. The poor should also be invited for the walimah. Rasulullah (Sallallahu Alayhi Wasallam) has said: شر الطعام طعام الوليمة يدعى لها الاغنياء ويترك الفقراء ، متفق عليه (مشكوٰة المصابيح ص278) “The worst food (void of blessings) is the food of that walimah to which the rich are invited and the poor are excluded.” 7. It is best and closest to the sunnah that the walimah be held at one’s home and not in a hall, as it is witnessed that many wrongs take place at hall functions. However, if for some reason one conducts the walimah in a hall, one should ensure that no law of Allah Ta’ala is violated (e.g. allowing the salaah to become qadha, intermingling of sexes, taking loans on interest, photography, music, etc.). 8. At the time of exchanging gifts, one should ensure that it is not done for show and that the spirit of the sunnah is not compromised. 9. Emulating the ways of the kuffaar should be abandoned under all circumstances. 10. As far as the sunnah mahr is concerned, one should pay mahr-e-mithal to the girl. mahr-e-mithal refers to the amount of mahr that the women of her father's family to whom she is equal generally receive at the time of their nikaah (i.e. the women of her father's family who she resembles in age, beauty, town, being a virgin or widow, etc). However if any amount less than the mahr-e-mithal is proposed by the boy, and the girl and her family (guardian) accept the amount and are pleased to waive their right, then it will be permissible. Accordingly, if the boy wishes to give the mahr-e-faatimi and it is equal to the mahr-e-mithal or more, then it is permissible. However, if the mahr-e-faatimi is less than the mahr-e-mithal and the girl and her family (guardian) accept the amount and are pleased to waive their right, then it will be permissible. The Hadith teaches us that the mahr should not be an exorbitant amount. Hence, if one gives an exorbitant amount more than the mahr-e-mithal, it will not be in keeping to the sunnah. 11. The wedding ceremony conducted by the girls’ party is not established from the sunnah and hence should be omitted. 12. Walimah is a Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) which takes place after the nikaah is consummated. The sunnah of walimah remains till the third day of the nikaah. The boy’s party will host the entire walimah. The custom prevalent nowadays where the expenses of the walimah are shared between the boys and girls party opposes the sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and hence should be omitted. قال رسول الله صلى الله عليه وسلم لعبد الرحمن بن عوف رضي الله عنه بارك الله لك أولم ولو بشاة (الترمذي 1/208) It is reported by Hazrat Anas (Radiallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said to Hazrat Abdurrahman ibn Awf (Radiallahu Anhu) after his nikaah, “May Allah Ta’ala give you barakah in your nikaah. Carry out the sunnah of walimah! Even though it may be by slaughtering a sheep (and feeding the people)”. We make du’a to Allah Ta’ala to give us the tawfeeq to emulate the Mubaarak sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in every facet of our lives. Aameen. ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة بعاقد رشيد وشهود عدول والاستدانة له والنظر إليها قبله وكونها دونه سنا وحسبا وعزا ومالا وفوقه خلقا وأدباوورعا وجمالا (الدر المختار 3/8) ( دعي إلى وليمة وثمة لعب أو غناء قعد وأكل ) لو المنكر في المنزل فلو على المائدة لا ينبغي أن يقعد بل يخرج معرضا لقوله تعالى: " فلا تقعد بعد الذكرى مع القوم الظالمين " فإن قدر على المنع فعل وإلا يقدر ( صبر إن لم يكن ممن يقتدى به فإن كان ) مقتدي ( ولم يقدر على المنع خرج ولم يقعد ) لأن فيه شين الدين والمحكي عن الإمام كان قبل أن يصير مقتدى به ( وإن علم أو لا ) باللعب ( لا يحضر أصلا ) سواء كان ممن يقتدى به أو لا لأن حق الدعوة إنما يلزمه بعد الحضور لا قبله ابن كمال قال العلامة الشامي : قوله ( ابن كمال ) لم أره فيه نعم ذكره في الهداية قال ط وفيه نظر والأوضح ما في التبيين حيث قال لأنه لا يلزمه إجابة الدعوة إذا كا هناك منكر اه قلت لكنه لا يفيد وجه الفرق بين ما قبل الحضور وما بعده وساق بعد هذا في التبيين ما رواه ابن ماجه أن عليا رضي الله تعالى عنه قال صنعت طعاما فدعوته رسول الله فجاء فرأى في البيت تصاوير فرجع اه قلت مفاد الحديث أنه يرجع ولو بعد الحضور وأنه لا تلزم الإجابة مع المنكر أصلا تأمل (رد المحتار 6/347-348) ووليمة العرس سنة وفيها مثوبة عظيمة وهي إذا بنى الرجل بامرأته ينبغي أن يدعو الجيران والأقرباء والأصدقاء ويذبح لهم ويصنع لهم طعاما وإذا اتخذ ينبغي لهم أن يجيبوا فإن لم يفعلوا أثموا قال عليه السلام من لم يجب الدعوة فقد عصى الله ورسوله فإن كان صائما أجاب ودعا وإن لم يكن صائما أكل ودعا وإن لم يأكل أثم وجفا كذا في خزانة المفتين ولا بأس بأن يدعو يومئذ من الغد وبعد الغد ثم ينقطع العرس والوليمة كذا في الظهيرية (الفتاوى الهندية 3/422) قال الشامي : باب المهر لما فرغ من بيان ركن النكاح وشرطه شرع في بيان حكمه وهو المهر فإن مهر المثل يجب بالعقد فكان حكما كذا في العناية واعترضه في السعدية بأن المسمى من أحكامه أيضا وأجاب في النهر بأنه إنما خص مهر المثل لأن حكم الشيء هو أثره الثابت به والواجب بالعقد إنما هو مهر المثل ولذا قالوا إنه الموجب الأصلي في باب النكاح وأما المسمى فإنما قام مقامه للتراضي به ثم عرف المهر في العناية بأنه اسم للمال الذي يجب في عقد النكاح على الزوج في مقابلة البضع إما بالنسبة أو بالعقد واعترض بعد شموله للواجب بالوطء بشبهة ومن ثم عرفه بعضهم بأنه اسم لما تستحقه المرأة بعقد النكاح أو الوطء وأجاب في النهر بأن المعروف مهر هو حكم النكاح بالعقد تأمل (رد المحتار 3/ 100) ( أقله عشرة دراهم ) لحديث البيهقي وغيره لا مهر أقل من عشرة دراهم ورواية الأقل تحمل على المعجل ( فضة وزن سبعة ) مثاقيل كما في الزكاة ( مضروبة كانت أو لا) قال الشامي : قوله ( لحديث البيهقي وغيره ) رواه البيهقي بسند ضعيف ورواه ابن أبي حاتم وقال الحافظ ابن حجر إنه بهذا الإسناد حسن كما في فتح القدير في باب الكفاءة قوله ( ورواية الأقل الخ ) أي ما يدل بحسب الظاهر من الأحاديث المروية على جواز التقدير بأقل من عشرة وكلها مضعفة إلا حديث إلتمس ولو خاتما من حديد يجب حملها على أنه المعجل وذلك لأن العادة عندهم تعجيل بعض المهر قبل الدخول حتى ذهب بعض العلماء إلى أنه لا يدخل بها حتى يقدم شيئا لها تمسكا بمنعه عليا أن يدخل بفاطمة رضي الله تعالى عنهما حتى يعطيها شيئا فقال يا رسول الله ليس لي شيء فقال أعطها درعك فأعطاها درعه رواه أبو داود والنسائي ومعلوم أن الصداق كان أربعمائة درهم وهي فضة لكن المختار الجواز قبله لما روت عائشة رضي الله عنها قالت أمرني رسول الله أن أدخل مرأة على زوجها قبل أن يعطيها شيئا رواه أبو داود فيحمل المنع المذكور على الندب أي ندب تقديم شيء إدخالا للمسرة عليها تألفا لقلبها وإذا كان ذلك معهودا وجب حمل ما خالف ما رويناه عليه جمعا بين الأحاديث وهذا وإن قيل إنه خلاف الظاهر في حديث لتمس ولو خاتما من حديد لكن يجب المصير إليه لأنه قال فيه بعده زوجتكها بما معك من القرآن فإن حمل على تعليمه إياها ما معه أو نفى المهر بالكلية عارض كتاب الله تعالى وهو قوله تعالى أن تبتغوا بأموالكم سورة النساء الآية 14 فقيد الأحلال بالابتغاء بالمال فوجب كون الخبر غير مخالف له وإلا لم يقبل لأنه خبر واحد وهو لا ينسخ القطعي في الدلالة وتمام ذلك مبسوط في الفتح (رد المحتار 3/ 101) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
  5. Rabiul-Awwal

    Dates of the blessed birth and demise of Prophet Muhammad (Peace be upon Him) What is the date of birth and the date of demise of our beloved Prophet Muḥammad ﷺ? بسم الله الرحمن الرحيم This issue has been addressed in my Arabic article Matā Wulida ar-Rasūl Ṣallāllāhu ʿAlayhi Wa Sallam Wa Matā Tuwuffiya.1 A summary is outlined below. Blessed birth of the Prophet ﷺ According to the majority of scholars, the Prophet ﷺ was born in Rabīʿ al-Awwal in the Year of the Elephant, which corresponds to 571 CE. This was 53 years before the migration of the Prophet ﷺ to the blessed city of Madīnah. There is general agreement among scholars that the Prophet ﷺ was born on Monday, as affirmed by a Prophetic statement transmitted in Ṣaḥīḥ Muslim (1162). However, there is a difference of opinion regarding the precise date of birth. The following are some of the views: The precise date of birth is unknown. The blessed birth occurred on a Monday in Rabīʿ al-Awwal and the date is unknown. 1st Rabīʿ al-Awwal – This view is attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him). 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Maʿshar Najīḥ ibn ʿAbd al-Raḥmān (d. 170/787) and Ḥāfiẓ ʿAbd al-Ghanī al-Maqdisī al-Ḥanbalī (d. 600/1203). Ḥāfiẓ Mughalṭāya al-Ḥanafī (d. 762/1361) is inclined towards this. 3rd Rabīʿ al-Awwal. 8th Rabīʿ al-Awwal – This is the view of most experts including Imam Muḥammad ibn Jubayr ibn Muṭʿim (d. circa 100/719), Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012), Imam Ibn Ḥazm (d. 456/1064), Ḥāfiẓ Abū al-Khaṭṭāb ibn Diḥyah (d. 633/1235), Shaykh Idrīs Kandhelwī (d. 1394/1974) and Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002). This view is also attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him). 9th Rabīʿ al-Awwal – This is the view of the famous Muslim astronomer Maḥmūd Pashā (d. 1302/1885) who conducted detailed research on this subject and concluded that the Prophet ﷺ was born on the morning of 9 Rabīʿ al-Awwal, which corresponds to 20 April 571 CE. This view has been endorsed by Mawlānā Shiblī Nuʿmānī (d. 1332/1914), Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Sayyid Sulaymān Nadwī (d. 1373/1953) and Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006). 10th Rabīʿ al-Awwal – This is the view of Imam ʿĀmir ibn Sharāḥīl al-Shaʿbī (d. circa 104/722), Imam Abū Jaʿfar al-Bāqir (d. 114/732-3) and Ḥāfiẓ Dimyāṭī al-Shāfiʿ ī (d. 705/1306). 12th Rabīʿ al-Awwal – This is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Ibn Ḥibbān (d. 354/965), Imam Abū al-Ḥasan al-Māwardī (d. 450/1058), Imam Ibn Khaldūn (d. 808/1406) and others. Although this is a commonly held view, it is worth noting that from an astronomical perspective, this date in the Year of the Elephant does not coincide with a Monday in any way. This is why many experts have questioned this view and deemed it incorrect. Friday 17th Rabīʿ al-Awwal – This has been refuted by Ḥāfiẓ Ibn Kathīr (d. 774/1373). 22nd Rabīʿ al-Awwal. Thus, the preferred view is that the Prophet ﷺ was born on 8th or 9th Rabīʿ al-Awwal (19 or 20 April 571 CE)2 although 1st or 2nd Rabīʿ al-Awwal (12 or 13 April 571 CE) are possible dates. The difference of opinion clearly suggests that, contrary to popular belief, there is no unanimous or fixed position regarding the precise date of the blessed birth of our beloved Prophet ﷺ. Demise of our beloved Prophet ﷺ There is general agreement among scholars that the Prophet ﷺ passed away on a Monday in Rabīʿ al-Awwal in the 11th year after migration. However, there is a difference of opinion regarding the precise date in Rabīʿ al-Awwal. The following are the principal views: 12th Rabīʿ al-Awwal – This is the most famous opinion and is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Wāqidī (d. 207/823), Imam Ṭaḥāwī (d. 321/933), Imam Ibn Ḥibbān (d. 354/965), Imam Ibn Ḥazm (d. 456/1064), Ḥafiẓ Ibn ʿAbd al-Barr (d. 463/1071), Imam Ibn al-Jawzī (d. 597/1201), Imam Nawawī (d. 676/1277), Ḥāfiẓ Dhahabī (d. 748/1348), Ḥāfiẓ Ibn Nāṣir al-Dīn al-Dimishqī (d. 842/1438), Imam Ibn Ḥajar al-Makkī (d. 974/1567), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006) and many others. This view is also attributed to ʿAlī ibn Abī Ṭālib (d. 40/661), ʿĀʾishah (d. 58/678) and ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with them) and Ḥāfiẓ Ibn al-Ṣalāḥ (d. 643/1245). However, many experts such as Imam Suhaylī (d. 581/1185) have questioned this view based on the fact that 9th Dhū al-Ḥijjah (the day of ʿArafah) in the 10th year after migration was a Friday. Accordingly, it is impossible for 12th Rabīʿ al-Awwal, three months later, to have fallen on a Monday even after considering all the possible variations in the number of days of Dhū al-Ḥijjah, Muḥarram and Ṣafar. The only possible way of reconciling 12th Rabīʿ al-Awwal with Monday is to assume that Dhū al-Ḥijjah started a day later in the blessed city of Madīnah. However, this reconciliation is only valid if all four months, Dhū al-Qaʿdah, Dhū al-Ḥijjah, Muḥarram and Ṣafar, were all complete months of 30 days. This is extremely rare, especially if Makkah was already a day ahead in Dhū al-Ḥijjah. For this reason, experts such as Ḥafiẓ Ibn Ḥajar ʿAsqalānī (d. 852/1449), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others argue that this view is wrong and is based on a transcribing error of 2nd Rabīʿ al-Awwal becoming 12th Rabīʿ al-Awwal. 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Isḥāq Saʿd ibn Ibrāhīm ibn ʿAbd al-Raḥmān ibn ʿAwf al-Zuhrī (d. 125/742-3), Imam Muḥammad ibn Qays (d. circa 126/743-4), Imam Sulayman al-Taymī (d. 143/761), Imam Khalifah ibn Khayyāṭ (d. 240/854-5), Imam Ṭabarānī (d. 360/971). Scholars who are inclined to this view include Imam Abū al-Yumn ibn ʿAsākir (d. 686/1287), Imam ʿIzz al-Dīn ibn Jamāʿah (d. 767/1366), Imam Ibn Khaldūn (d. 808/1406), Ḥafiẓ Ibn Ḥajar al-ʿAsqalānī (d. 852/1449), Imam Qasṭalānī (d. 923/1517), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others. 1st Rabīʿ al-Awwal – This is the view of Imam ʿUrwah ibn al-Zubayr (d. 94/712-3), Imam Ibn Shihāb al-Zuhrī (d. 124/742), Imam Musā ibn ʿUqbah (d. 141/758-9), and Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012). Imam Suhaylī (d. 581/1185) is inclined towards this view although he suggests that the second view is also plausible. Ḥāfiẓ Ibn Sayyid al-Nās (d. 734/1334) suggests that both this and the previous view are possibilities. It is worth noting that both views are substantiated via a narration transmitted by Imam Ibn Jarīr (d. 310/923) from ʿAbd Allah ibn ʿAbbās (d. 68/687-8) who suggests that the Prophet ﷺ remained alive for 81 days after the verse “Today, I have completed for you your faith” was revealed. The majority of the scholars are of the view that this verse was revealed on 9th Dhū al-Ḥijjah, as explicitly mentioned in the narration of Ṣaḥīḥ al-Bukhārī (45, 4407, 4606, and 7268). 13th Rabīʿ al-Awwal – This is the view of Ḥafiẓ Badr al-Dīn ibn Jamāʿah (d. 733/1333) and Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927). The latter adopted this view based on the research of the Muslim astronomer Maḥmūd Pashā (d. 1302/1885), who also appears inclined towards this view. Apart from the astronomical possibility of this date coinciding with a Monday, there is no evidence to substantiate this position. Thus, similar to the date of birth, there is no scholarly consensus on the precise date of the demise of our beloved Prophet ﷺ. The strongest view, however, appears to be that the Prophet ﷺ passed away on Monday 1st or 2nd Rabīʿ al-Awwal 11 AH, which corresponds to 27 or 28 May 632 CE. Allah knows best Yusuf Shabbir, Blackburn, UK Approved by: Mufti Shabbir Ahmed Sahib 19 Ṣafar 1438 AH For more information in Arabichttps://nawadir.org/2016/11/20/dates-of-the-blessed-birth-and-demise-of-prophet-muhammad-arabic/ This is in accordance with the old Gregorian calendar. The equivalent in the new Gregorian calendar is 21 or 22 April. source
  6. Hayaa (Shame & Respect/ Modesty)

    Hayaa – Shame and Modesty newsletter_11_web.pdf
  7. Last week
  8. Suicide is not the Answer

    How can something sinful and Haraam be the best option? Please see following taken from the article above
  9. 57. Deen (Islam) is Easy

    Pearls of Wisdom: No.57 “Food for the Soul” SUBJECT: DEEN (ISLAM) IS EASY Allah, The Most Exalted, says: “Allah intends for you ease, and He does not want to make things difficult for you.” (Quran:2:185) The Messenger of Allah (peace be upon him) is reported to have said; “Verily this religion is ease; and none make this religion difficult except that it overwhelms them.” (Hadith Bukhari) Note: Islam is a simple religion and not burdensome. However, that Islam is easy and not ‘difficult’ is not to imply that Muslims will not face 'hardship'. It implies that the practicing of Islam is quite easy and simple. None should go to extremes in religious matters and forsake the easy approach as it may become too taxing and the possibility that the person may abandon the act in totality. It does not mean that we should not seek to be more perfect in our worship, for that is something praiseworthy. Rather what is discouraged is going to such extremes in doing voluntary acts that over exertion overtakes a person so that eventually he or she is unable to cope with even the simplest of tasks. In Deen, whatever has been ordained is always practical and beneficial. “Islam is really simple, but often due to our ignorance we insist on making it complicated.” www.eislam.co.za
  10. Rectified motives and reformed children The Honourable Hadith expert of our times, Al-Muhaddith, Shaykh Muhammad ‘Awwamah (may Allah protect him) often states that the residents of Madinah Munawwarah regularly make the following du’a: اللّٰهُمَّ أَصْلِحِ النِّيَّةَ والذُّرِّيَّةَ Allahumma aslihin niyyah wadh dhurriyyah Translation O Allah, rectify my intentions and reform my progeny. This brief yet profound du’a is much needed in the world today. Ponder: One who is bereft of the above two bounties will suffer in both Worlds! Intentions and the Selfie Age Unfortunately we live in an era where almost nothing is done without an ulterior motive. It’s an era wherein everything is ’selfied’, be it with a picture or even in text. Without the correct motive, no deed is accepted by Allah Ta’ala, even if that deed be as noble as it gets. We should still be focused on our intentions, instead of broadcasting our achievements! A Rare Breed The need for ‘reformed’ offspring is understood by one and all. Especially in an age where such a blessing is of a rare kind. Fortunate are those who have already achieved this. While many of us still only yearn for that blessing. Let’s include this du’a in our daily supplications, in addition to the physical effort that is needed to achieve the above. Keeping the company of the pious is very effective in achieving these two bounties. Insha Allah we will see great results. May Allah Ta’ala‬‎ accept all our efforts and du’as. Amin al-miftah
  11. Ramadhan Activities for Children

    I think, we spend some time on kids to teach them, how fasting is important and what is its significance.
  12. What to do after Ramadhan

    Thank you, Sister, Really great post you have shared. I appreciate it
  13. A du’a for protection from hunger and deception Question Please provide the reference and translation of this du’a: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُوعِ، فَإِنَّهُ بِئْسَ الضَّجِيعُ، وَأَعُوذُ بِكَ مِنَ الْخِيَانَةِ، فَإِنَّهَا بِئْسَتِ الْبِطَانَةُ Allahumma inni a’udhi bika minal ju’i fa innahu bi’sad daji’u wa a’udhu bika minal khiyanati fa innaha bi’satil bitanatu Answer Imams Abu Dawud, Ibn Majah and other Muhaddithun have recorded this du’a of Nabi (sallallahu ‘alayhi wa sallam). Imam Ibn Hibban (rahimahullah) has declared the Hadith authentic. (Sunan Abi Dawud, Hadith: 1542, Sunan Ibn Majah, Hadith: 3354 and Sahih Ibn Hibban; Al Ihsan, Hadith: 1029) Translation O Allah! I seek Your protection against hunger for it is an evil bedmate and I seek Your protection from treachery/deception for it is an evil hidden trait. And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers
  14. Cure for Worries

    Really great post brother. :)
  15. Suicide is not the Answer

    Yes, I know that suicide is the Haram in the Islam. But, what should we do when we are alone in this world and no one helps us??? At that moment, suicide is the best option for that person.
  16. Q: There's this guy and girl who love each other . They left each other in order to abstain from Zina .. now the guy wants to make Nikah with the girl but his parents aren't happy about the fact he's bringing a girl home and it's not someone of their choice. So now when they want to do the right thing it's still wrong. What's the way forward (Question published as received) A. The way forward would be for the boy to find someone senior and respected, like an elder in the family or a reputable Aalim to discuss the matter with his parents in order to find a suitable outcome. It should also be noted that besides the reason given for the parents not wanting that particular girl, there may be other reasons for which the parents are unhappy. Parents who have sacrificed their life to raise their children most definitely desire to see them happy and successful. But to have all those sacrifices thrown back in their faces because their child has fallen in love is not an easy pill to swallow. Love is one of the most powerful emotions but it can also be a very foolish emotion. The idea that love will make everything right works very well in fairy tales but rarely as well in real life. It makes sensible people do very foolish things, the results of which can haunt a person for many years later. From amongst the reasons that Islam encourages marriage, love is not considered a factor. The person you love today can easily be the person you hate tomorrow. Relationships come and go but family remains family. Burning your family bridges does not make for a successful and happy marriage. We advise the boy to think very carefully before he sacrifices his parents’ happiness and their many favours upon him for the sake of something as fickle as love. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians
  17. The Importance Of Du'ã

    The Blessing of Du’aa A person once mentioned to Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih), “Hazrat, I do not feel motivated to make du’aa.” Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) replied: The reason for a person not feeling enthusiasm and motivation for making du’aa is that he does not immediately see the effect of his du’aa. For example, if a person makes du’aa for wealth and immediately receives some money, or he makes du’aa for an apple and it immediately falls into his lap, then due to him seeing his du’aa have an instant effect, you will see him become very enthusiastic and motivated to make du’aa. The lack of motivation to make du’aa is normally because a person feels that he will not gain or receive anything through making du’aa, and feeling in this way is a sign of being deprived. Hence, at the time of making du’aa, one should have the conviction that Allah Ta’ala will certainly accept his du’aa and bless him. Accepting his du’aa and blessing him means that Allah Ta’ala will turn His special favour towards him. Receiving the special favour of Allah Ta’ala does not necessarily mean that one will receive the thing that he had made du’aa for. Rather, one may receive that or something far greater. Consider the example of a beggar who asks someone for a few coins, and in exchange, the person gives him gold coins instead of the few coppers that he had requested. If the beggar does not understand the value of the gold coins, he will feel to himself that his request was not answered. Little does he realize that he has received something far more valuable and superior than what he had sought. Similarly, at times, a servant seeks wealth from Allah Ta’ala, but Allah Ta’ala does not give him the wealth (as it may not be good for him at that time). Rather, Allah Ta’ala blesses him with the Taufeeq of performing two rakaats of Nafl Salaah through which he gains the special mercy of Allah Ta’ala. It will be the folly of the person to consider himself deprived on account of not receiving the wealth that he had asked for. (Malfoozaat Hakeemul Ummat 3/72) ihyaauddeen.co.za
  18. The Blessings of Emaan

    The highest blessings of Allah which He bestowed upon people in this world are the blessings of Emaan. Allah has created us and revealed His teachings in the form of Islam so that those who believe in it, lead a happy and blessed life.
  19. Sunnats and Aadaab of Eid

    No. It's haraam.
  20. For those who are not able to do Hajj this year

    Thank you, for helping us. I really want to go and perform Hajj and Umrah. But, can't go some personal reason.
  21. Sunnats and Aadaab of Eid

    can we keep fasting on the Day of Eid??? Kindly inform me in the light of Hadiths and Quran.
  22. THE LINEAGE OF NABI (SALLALLAHU ‘ALAYHI WASALLAM) Question Is this lineage of Nabi (sallahu ‘alayhi wasallam) authentic? 1. Sayyiduna Muhammad 2. ibn ‘Abdullah, 3. ibn ‘Abdul Muttalib (also known as Shaybah), 4. ibn Hashim, (also known as ‘Amr), 5. ibn ‘Abd Munâf (also known as Al Mugheera), 6. ibn Qusayy (also known as Zayd), 7. ibn Kilab, 8. ibn Murrah, 9. ibn Ka’b, 10. ibn Lu’ayy, 11. ibn Ghalib, 12. ibn Fahr (who was called Quraysh, and whose tribe was named after him), 13. ibn Malik, 14. ibn An-Nadr (also known as Qays), 15. ibn Kinanah, 16. ibn Khuzaymah, 17. ibn Mudrikah (who was also called ‘Amir), 18. ibn Elias, 19. ibn Mudar, 20. ibn Nizar, 21. ibn Ma’ad, 22. ibn Adnan, 23. ibn Humaisi, 24. ibn Salaman, 25. ibn ‘Aws, 26. ibn Buz, 27. ibn Qamwal, 28. ibn Obai, 29. ibn ‘Awwam, 30. ibn Nashid, 31. ibn Haza, 32. ibn Bildas, 33. ibn Yadlaf, 34. ibn Tabikh, 35. ibn Jahim, 36. ibn Nahish, 37. ibn Makhi, 38. ibn ‘Aid, 39. ibn ‘Abqar, 40. ibn ‘Ubaid, 41. ibn Ad Da’a, 42. ibn Hamdan, 43. ibn Sanbir, 44. ibn Yathrabi, 45. ibn Yahzin, 46. ibn Yalhan, 47. ibn Ar’awi, 48. ibn ‘Aid, 49. ibn Deshan, 50. ibn ‘Aisar, 51. ibn Afnad, 52. ibn Aiham, 53. ibn Muksar, 54. ibn Nahith, 55. ibn Zarih, 56. ibn Sami, 57. ibn Mazzi, 58. ibn ‘Awda, 59. ibn Aram, 60. ibn Qaidar, 61. ibn Sayyiduna Isma’il Zabeehullah, 62. ibn Sayyiduna Ibrahim Khaleelullah, 63. ibn Tarih (also known as Azar), 64. ibn Nahur, 65. ibn Saru, 66. ibn Ra’u, 67. ibn Fâlikh, 68. ibn Abir, 69. ibn Shalikh, 70. ibn Arfakhshad, 71. ibn Sam, ibn Sayyiduna Nuh Najiyullah, 72. ibn Lamik, 73. ibn Mutwashlak, 74. ibn Sayyiduna Idrees (also known as Akhnukh), 75. ibn Yarid, 76. ibn Mahla’il, 77. ibn Qaiban, 78. ibn Anusha, 79. ibn Sayyiduna Shith, 80. ibn Sayyiduna Adam (May Allah’s peace and mercy be upon all of them). Answer The genealogical tree as far as ‘Adnan (no.22) is unanimously correct and recorded by Imam Bukhari (rahimahullah) in his Sahih (before Hadith: 3851). However, there is difference of opinion regarding the rest of the tree. It was the opinion of Sayyiduna ‘Abdullah ibn ‘Abbas that one should not even endeavor to establish more than this. (Refer to Zad al-Ma’ad, vol.1 pg.70 & Fathul Bari, before Hadith: 3851) Imam ibn Sa’d has reported on the authority of Sayyiduna ‘Abdullah ibn ‘Abbas that whenever Rasulullah used to mention his lineage, he never used to go beyond Ma’ad ibn Adnan. (Fathul Bari, before Hadith: 3851) And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers
  23. Earlier
  24. A general guideline in finding the right muftī to ask fatwā in today’s time With all the options of different ʿulamāʾ and muftiyān (pl. muftī), it is really a new form of test for a questioner to keep his intention pure. Along with a pure intention, ikhlāṣ in action plays a very important role. The goal of asking a muftī a question is to find out what Allāh wants from a person in a certain dilemma. This is the crux of asking for a fatwā. By learning what the Sharīʿah demands at that specific juncture in life, a person comes to know what action he must take so that he gain the closeness of Allāh by fulfilling His orders. Hence, the intent should not only be of ascertaining what the easiest way is to score “pass” in some matter. With that in mind, a layman should find one muftī that he completely trusts with his heart and always stick to asking him. To choose this muftī, he should make sure that the muftī is academically well-read and engrossed in research enough to give him all the answers. Hence the suggestion is not just to find anyone who completed his iftāʾ course and gained the title of “Muftī”; rather, one should find someone who has continued his research and also actively issues fatāwā (i.e. answering Islāmic questions). Once a person finds such a muftī and his heart is content with him, he should stop asking multiple muftiyān and rather stick to this particular muftī. This will make his life so much easier and the focus will be shifted towards fulfilling the rulings instead of researching them and trying to find out which muftī’s opinion seems stronger. While the above is the ideal scenario, in today’s time it becomes almost impossible for one muftī to have mastery in all of the broad fields of the Sharīʿah. Hence, if one has access to multiple muftiyān, then while retaining ikhlāṣ, he can certainly take benefit from multiple muftiyān. Keeping that in mind, while all credible, Allāh-fearing muftiyān are equal for a questioner to approach for his question, there still remains a certain decorum which one should try to uphold while doing so. Remember, the only reason one is broadening one’s list of muftiyān is to seek the experts in their respective fields. For example, Muftī A may be an expert in Islāmic Finance and Technology, while Muftī B may be an expert in ʿibādiyyāt (i.e. the various elements of worship). Thus, the questioner should formulate his list of trusted muftiyān as per their field of expertise for him. Hence, the essential element is trust in one’s heart. This does not only refer to generic trust in Muftī A or Muftī B, rather it could mean one’s reliance on Muftī A in regard to the fiqh of financial issues, while reliance on Muftī B with regard to issues of ḥalāl and ḥarām in food. Now that we have so many avenues of approaching different muftiyān, I recommend that if a person cannot just stick to one muftī all together, then he should have a set group of muftiyān for specific fields. At first it may seem tedious, but remember that we are not making a huge database of muftiyān. When an issue arises, one will simply review the list to see which muftī to approach for that field. Thereafter handling the responses will become much easier. If an individual can make such a list with a single muftī upon whom he relies the most, it makes his life very easy. But just in case he has more than one muftī to approach, then he should follow the following method. Let’s assume that the questioner knows that Muftī A and Muftī B are experts in financial issues. He has complete iṭmiʾnān (peace of mind) in their decision. Then, in the field of food issues, he relies on Mufti C or Mufti D or Organization E who are experts in food science. His heart is completely content with their decision knowing that they have expertise. So now, when a question in finance comes to him, he does not need to look at C, D, or E. He knows he can simply approach A and B. Remember that the questioner already knows that his reliance is on both of them. If both muftiyān in his list of relied upon muftiyān give a unanimous answer, then he does not need to look any further. However, if one of them gives permission while the other does not, then since his primary goal of asking the question is to gain taqwā, he will follow and practice upon whichever opinion takes him closer to Allāh, i.e through taqwā. If one has more than two muftiyān in such a list, then generally taqwā would still demand to opt for the cautious view. This is why I generally do not suggest adding too many muftiyān in the mix as it only makes one’s decision making difficult. The application of this procedure demonstrates that opting for the cautious fatwā is the key. If the questioner has a question in relation to food, then let him ask C, D, and E to get their expert opinion. If their answers are unanimous, then there is no further question required. If they give differing responses between permissibility or impermissibility, then caution demands that one opts for the view of impermissibility. In this case, if the item which he asked about was in fact permissible, he would have stayed away from it out of caution and gained additional rewards from Allāh. However, if the item happens to be impermissible (i.e the muftī who gave the fatwā of permissibility erred), then the questioner would have saved himself from something impermissible. Similarly, in the case of ʿibādah, let’s say the questioner is wondering if he should repeat some act of worship he performed which he fears may have been invalidated due to some act. According to his list of relied upon muftiyān, he will only ask those whom he found to be experts in this field. If both muftiyān in his list give him a unanimous answer, then there is no other course of action to consider. However, if one muftī gives fatwā that the act of worship must be repeated while the other gave the fatwā that repeating the act is not necessary, then opting for the cautious fatwā here would mean to take the fatwā of repeating the act. This is because if the act in reality did not need to be repeated, his act would become nafl and he would get rewards for the act (i.e. performing extra worship) as well for as opting for cautious opinion. However, if it did have to be repeated, then he would have saved himself from the sin of not repeating it. Once you understand this mechanism, you will realize that the questioner’s own sincerity plays an important role. By keeping to this code, one would always aspire to be better oneself in one’s religion for the sake of Allāh. The only question that then remains is: If the taqwā position is to take the cautious view, does that mean taking the non-cautious view is still permissible? In short: Yes, it does. However, since the desire of a muʾmin is to do one’s best for Allāh, one’s aim should be to adopt the position of taqwā. Having this thought in one’s heart will always keep one yearning for the best as a questioner. However, if for some reason he is unable to do the best and does not opt for the cautious opinion, then he will still retain the desire in his heart along with regret for having lost the opportunity to gain more rewards. We hope that Allāh will still shower His blessings upon him. But at this point, the person should always remember that he has knowingly chosen the lesser opinion and those who take the better opinion have shown greater strength and love of īmān. Wallāhu Aʿlam Muftī Faisal al-Maḥmūdī qafila.org
  25. The Benefits of Honey

    Thank you, such a great and knowledgeable post.
  26. Zaitoon (Olive) is Cure for Seventy Diseases

    Indeed, Zaitoon is curable for disease and the Great Prophet Hazrat Muhammad (PBUH) told the Muslims and which is an inexpensive way of cure.
  27. Question: Could you confirm if we can hold the qur’an and read from it while performing congregational salah? Answer: Bismillahi Ta’ala Assalamu alaikum warahmatullahi wabrakatuh, According to Ḥanafiyyah holding the Qurʾān in salah is an excessive action which nullifies the salah for the one who does it. If the Imām holds it, then according to Imām Abu Ḥanīfah raḥimahullāh, his ṣalāh will be void and hence making the entire congregation void. If a muqtadī (follower) holds the Qurʾān behind an Imām, then only this follower will be committing an excessive action, hence only his salah will be void and not the Imām’s or the congregation’s. However, If this muqtadī were to then give correction to the Imām by reading from his muṣḥaf then this is classified as the Imām taking assistance from someone who is out of ṣalāh (i.e. a muqtadī whose ṣalāh just got invalidated due to excessive action of holding the muṣḥaf). In essence, Imām’s taking assistance from someone not in ṣalāh is also contrary to the actions of Salah. Thus, if the imam takes this correction from that muqtadī then his salah will also become invalidated which further invalidates the ṣalāh of the entire congregation. And Allah Ta’ala Knows best, Wassalamu `alaykum, Mufti Faisal al-Mahmudi بدائع الصنائع في ترتيب الشرائع – دار الكتب العلمية (1/ 236) ولو قرأ المصلي من المصحف فصلاته فاسدة عند أبي حنيفة، وعند أبي يوسف ومحمد تامة ويكره وقال الشافعي: لا يكره واحتجوا بما روي أن مولى لعائشة – رضي الله عنها – يقال له ذكوان كان يؤم الناس في رمضان وكان يقرأ من المصحف ولأن النظر في المصحف عبادة والقراءة عبادة وانضمام العبادة إلى العبادة لا يوجب الفساد إلا أنه يكره عندهما؛ لأنه تشبه بأهل الكتاب، والشافعي يقول ما نهينا عن التشبه بهم في كل شيء فإنا نأكل ما يأكلون ولأبي حنيفة طريقتان: إحداهما أن ما يوجد منه من حمل المصحف وتقليب الأوراق والنظر فيه أعمال كثيرة ليست من أعمال الصلاة ولا حاجة إلى تحملها في الصلاة فتفسد الصلاة، وقياس هذه الطريقة أنه لو كان المصحف موضوعا بين يديه ويقرأ منه من غير حمل وتقليب الأوراق أو قرأ ما هو مكتوب على المحراب من القرآن لا تفسد صلاته لعدم المفسد وهو العمل الكثير، والطريقة الثانية أن هذا يلقن من المصحف فيكون تعلما منه ألا ترى أن من يأخذ من المصحف يسمى متعلما فصار كما لو تعلم من معلم وذا يفسد الصلاة وكذا هذا، وهذه الطريقة لا توجب الفصل بين ما إذا كان حاملا للمصحف مقلبا للأوراق وبين ما إذا كان موضوعا بين يديه ولا يقلب الأوراق، وأما حديث ذكوان فيحتمل أن عائشة ومن كان من أهل الفتوى من الصحابة لم يعلموا بذلك وهذا هو الظاهر بدليل أن هذا الصنيع مكروه بلا خلاف ولو علموا بذلك لما مكنوه من عمل المكروه في جميع شهر رمضان من غير حاجة، ويحتمل أن يكون قول الراوي كان يؤم الناس في رمضان وكان يقرأ من المصحف إخبارا عن حالتين مختلفتين أي كان يؤم الناس في رمضان وكان يقرأ من المصحف في غير حالة الصلاة إشعارا منه أنه لم يكن يقرأ القرآن ظاهره فكان يؤم ببعض سور القرآن دون أن يختم أو كان يستظهر كل يوم ورد كل ليلة ليعلم أن قراءة جميع القرآن في قيام رمضان ليست بفرض. الدر المختار وحاشية ابن عابدين (رد المحتار) – دار الفكر (1/ 624) (قوله لأنه تعلم) ذكروا لأبي حنيفة في علة الفساد وجهين. أحدهما: أن حمل المصحف والنظر فيه وتقليب الأوراق عمل كثير. والثاني أنه تلقن من المصحف فصار كما إذا تلقن من غيره. وعلى الثاني لا فرق بين الموضوع والمحمول عنده، وعلى الأول يفترقان وصحح الثاني في الكافي تبعا لتصحيح السرخسي؛ وعليه لو لم يكن قادرا على القراءة إلا من المصحف فصلى بلا قراءة ذكر الفضلي أنها تجزيه وصحح في الظهيرة عدمه والظاهر أنه مفرع على الوجه الأول الضعيف بحر درر الحكام شرح غرر الأحكام – دار إحياء الكتب العربية (1/ 103) (قوله؛ لأنه يتلقن من المصحف. . . إلخ) أشار به إلى أنه لا فرق بين كون المصحف محمولا أو موضوعا فتفسد بكل حال وهو الصحيح كما في الكافي وهذا إذا لم يكن حافظا إذ لو كان يحفظ إلا أنه نظر فقرأ لا تفسد كما في الفتح من غير حكاية خلاف. وقال الزيلعي، ولو كان يحفظ القرآن وقرأه من مكتوب من غير حمل المصحف قالوا لا تفسد صلاته لعدم الأمرين جميعا اهـ يعني التلقين والحمل ففيه إشارة إلى الخلاف اهـ. وقال الفضلي ولهذا أي لكون التلقين من الغير مفسدا فكذا من المصحف أجمعنا على أنه إذا كان يمكنه أن يقرأ من المصحف ولا يمكنه أن يقرأ عن ظهر القلب لو صلى بغير قراءة تجزئه اهـ، ذكره الكاكي. وقال في البحر ما ذكره الفضلي متفرع على الصحيح من أن علة الفساد تلقنه، وبهذا ظهر أن تصحيح الظهيرية أنه إذا لم يكن قادرا إلا على القراءة من المصحف فصلى بغير قراءة الأصح أنها لا تجوز متفرع على الضعيف من أن علة الفساد الحمل وتقليب الأوراق. اهـ. fatwa.ca
  28. Hazrat Sa’d (radhiyallahu ‘anhu)

    Part Fifteen Love for the Ansaar: Hazrat ‘Aamir (rahimahullah), the son of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following: I once said to my father, “O my beloved father! I notice that you show the tribe of the Ansaar more love and reverence than you show other people (besides the Muhaajireen, as the rank of the Muhaajireen is greater than the Ansaar, and Hazrat Sa’d (radhiyallahu ‘anhu) was from the Muhaajireen).” Hazrat Sa’d (radhiyallahu ‘anhu) asked me, “O my son! Are you unhappy with this?” I replied, “No! However, I am amazed over the manner in which you treat them.” Hazrat Sa’d (radhiyallahu ‘anhu) then said, “I heard Rasulullah (sallallahu ‘alaihi wasallam) mention, ‘Only a true believer will have love for the Ansaar, and only a hypocrite will harbor enmity for the Ansaar.” (Usdul Ghaabah 2/310) Source: Whatisislam.co.za
  29. Remember Death

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