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    Website: http://www.spirituallight.co.za/
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    6 Easy Ways to Stay Healthy World Health Day (7 April 2019) Sayyiduna Abu Hurairah Radhiyallahu Anhu narrated that Nabi Sallallahu Alayhi wa Sallam said, “Indeed [among] the first things a person will be asked about on the Day of Qiyamah is that it will be said to him, ‘Did We not make your body healthy and give you cool water to drink?” (Tirmidhi) 1. Feed your soul We are commanded by Allah the Almighty, to pray five times a day. However, apart from the blessings and benefit we gain from Salaah in the Hereafter, does it have health benefits as well? According to an article, during Salaah when you go into sujood, extra blood flows to your brain. Extra blood supply to the skin on your face helps prevent diseases, drains the sinuses and makes it less likely for you to get bronchitis. When a person breathes normally, only two thirds of the capacity of the lung is exhaled out and the remaining one third remains in the lung as a residual air. During sujood, the abdominal visra press against the diaphragm. The latter presses against the lower part of the lungs and the lower lobes. When you breathe during sujood, the remaining one third residual air is aired out, helping your lungs remain in a healthy state. As Muslims, we do not pray with the intention of gaining these health benefits, but rather, to worship the Almighty Allah. These benefits are mere side dishes, while worshiping and getting closer to Allah is our main dish. 2. Feed your body “Eat of the good things which We have provided for you.” (2:173) It is established in the medical practice that we must have a balanced diet with all the right amounts of carbs, proteins, vitamins and minerals etc. in order to help our systems function to their optimal abilities. We also know that eating excessively can cause numerous diseases such as diabetes, vascular diseases, stroke, heart attack etc., and that moderation is the key. “Eat and drink, but avoid excess”. (20: 81) 3. Feed your mind Challenge your brain. Mental activity not only improves your intelligence, but your brain is the centre of everything in your body. If it is healthy, then you are less at risk to attract diseases. The first word revealed in the Quran was “Iqra” which means “read”. Allah is sending us a direct message. We are encouraged to read, read, read! We should read every and anything we can get our hands on, as long as its halal. We should be learning from the cradle to the grave. While what we deem traditionally as Islamic knowledge is at the forefront of what we should know, it is useful for us to realise that Allah is the creator of all things. So, when we are at school and are learning about plateaus and volcanoes in geography, or about protons, neutrons and electrons in chemistry, we are learning about the world in which Allah created us and we should not disregard the importance of this knowledge rather as Muslims we become more aware of the majesty of Allah’s power and grandeur. 4. Feed your heart Research has shown that when you smile, your body releases endorphins which automatically make you happier, and in a brighter mood. Smiles are like high-fives to your immune system; your whole body thanks you just for smiling. The endorphins released during a smile also act as natural pain killers, so when you’re in physical, emotional or mental anguish, try smiling and see the difference it makes! Smiling is Sunnah as well! Our beloved Nabi Sallallahu Alayhi wa Sallam said, “Your smiling in the face of your brother is considered charity.” (Tirmidhi) 5. Feed your relationships The Prophet Sallallahu Alayhi wa Sallam said, “The best of you is the best to his family and I am the best amongst you to my family”. (Tirmidhi) In Islam, family matters. They are the people who will be there for you no matter what happens. They love you unconditionally and we all have a duty to keep our family relations in good order. We are taught to treat our parents with respect and to treat our children with kindness while leading them on the right path of Allah. Having good relationships with our family reduces stress and confusion which at times ages us and makes us unhealthy. We need to be positive and mend all broken relationships in order to have a truly successful and healthy life. 6. Feed your emotions Contrary to popular belief, emotions are not a sign of weakness. It is actually a strength, in that it allows us to handle every and any type of situation thrown at us. We are not mere robots and we need to embrace that. Knowing ourselves allows us to embrace ourselves for who we are and to accept the way we feel. Emotions are given their due place of importance in all Islamic teachings as fundamental elements of the human soul. Islam teaches moderation in everything, aiming to create equilibrium so that one is always at peace with one’s self, the universe, and most importantly, Allah. In Islam, the concept of managing emotions is a pretty easy and simple one. The whole concept sums up in two easy points: looking at the people below us in worldly matters and looking at the people above us in religious matters. This allows us to be focused and content with what we have, and to know where we are headed, rather than shy away from what we experience or feel inadequate about what we do possess. Staying healthy can be really easy. All we need to do is stay positive and implement these few steps and we will, Inshallah, be on our way to a more healthy lifestyle! By Sister Nasmira Jamiatul Ulama (KZN) Council of Muslim Theologians
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    السلام علیکم جزاك الله خيرا for this beneficial topic. I've moved it from general Islamic articles to the health section. Hope it is fine with you.
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    A British doctor says: "In Britain, medicine is so advanced that we cut off a man's liver, put it in another man, and in 6 weeks, he is looking for a job."... ...The German doctor says: "That's nothing, in Germany we took part of a brain, put it in another man, and in 4 weeks he is looking for a job." The Russian doctor says: "Gentlemen, we took half a heart from a man, put it in another's chest, and in 2 weeks he is looking for a job." The American doctor laughs: "You are all behind us. A few months ago, we took a man with no brain, no heart, and no liver and made him President. Now, the whole country is looking for a job!"
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    Question: What is the ruling if a woman makes tawāf al-ziyārah in the state of haydh ? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh . As long as a woman cannot perform the tawāf al-ziyārah due to her haydh there is no penalty for her in delaying it even if she does it after its time has passed (sunset on the 12th of Dhul-Hijjah.) If a woman performs tawāf al-ziyārah while in haydh then in such a case it is wājib for her to repeat that tāwaf in a state of purity as long as she is present in Makkah. Repeating the tawāf will erase the penalty that would otherwise have been wājib on her for making tawāf al-ziyārah while in haydh. However if she does not repeat the tawāf al-ziyārah which she had performed while in haydh the tawāf will still be valid, but a penalty of one camel or one cow will now have to be given within the precincts of the Haram. She should also make istighfār for entering Masjid Al-Harām and doing tawāf inhaydh. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. http://jamiat.org.za/blog/tawaf-al-ziyarah-in-the-state-of-haidh/
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    Q. Can a women perform Tawaaf-e-Ziyaarah in Haidh? Does she have to perform Tawaaf-e-Widaa if she is in Haidh? (Question published as received) A. A woman in the state of menstruation (Haidh) will perform all the rituals of Hajj during the five days of Hajj expect for the following two rituals: 1) Tawaaf-e-Ziyaarah: The performance of Tawaaf-e-Ziyaarah is a compulsory (Fardh) act of Hajj, which is performed after pelting on the 10th of Dhul-Hijjah until the 12th of Dhul-Hijjah. A woman in the state of menstruation cannot perform Tawaaf-e-Ziyaarah until her menstruation has terminated. She should wait for her menses to terminate and then perform Tawaaf-e-Ziyaarah even if it terminates after the 12th of Dhul-Hijjah. N.B. If a woman performs Tawaaf-e-Ziyaarah in the state of menstruation, a penalty of a big animal (Badanah) i.e. cow, camel etc. becomes necessary (Waajib) to compensate for it. In doing so, the performance of Tawaaf-e-Ziyaarah will be fulfilled and the Hajj would be completed. 2) Tawaaf-e-Widaa: The performance of Tawaaf-e-Widaa is a necessary (Waajib) act of Hajj for non-residents of Makkah, which is performed before departing from Makkah Mukarramah after performing all the rituals of Hajj. A woman in the state of menstruation is exempt from performing Tawaaf-e-Widaa, if she has completed all her rituals of Hajj and it is time to depart. In such a case, no form of penalty will apply. (Muallimul-Hujjaaj 183/186/196/197/231) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (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)
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    Q: What is the Islamic perspective on modelling, photography and photoshoots in Islam? Is it Haraam or is it permissible for a male or female to earn a living as a model and appear in fashion shows? A: Working as a model and appearing in fashion shows is totally haraam in Islam as it incorporates a host of activities which contravene the laws of Shari'ah. Below we will explain some of the wrongs and evils tied to this profession: 1. Modelling and fashion shows generally aim to promote the latest styles and designs in fashion. Hence, in an effort to boost their market and make their new fashions appealing, every effort is made to cater for the demands of their clientèle. Nudity and lewd conduct, wine and music, intermingling of men and women etc. are but a few of the many wrongs found in such gatherings. 2. Photography and videoing are an integral part of modelling. Rasulullah (sallallahu alayhi wasallam) said: إن أشد الناس عذابا عند الله يوم القيامة المصورون (صحيح البخاري 2/880 ، صحيح لمسلم 2/201) Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamat. (Bukhari 2/880, Muslim 2/201) 3. The Deen of Islam is a Deen which rests on the bedrock of simplicity and hayaa (shame and modesty) in all spheres of a person's life. Whether relating to his domestic, social or economic life, Islam strongly advocates adopting the values of simplicity and hayaa (shame and modesty) to the highest levels. One is thus required to display simplicity and hayaa in his/her dressing, behavior and conduct among people. The modest clothing that Islam commands a woman to wear even when she is in the confines of her home diametrically opposes the body-hugging and revealing clothing promoted by the western culture. Apart from this, the one modelling for a photoshoot or walking down the catwalk - at the time when the music is being played and the videoing is taking place - is required to show off and make an expression of his/her beauty in such clothing. This conduct and behaviour opposes the very core of the Islamic teachings. Islam instructs one to refrain from boastfulness and pride at all times and to adopt humility in all facets of life. Rasulullah (Sallallahu Alayhi Wasallam) said: لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر (ترمذي رقم 1999) The one who has an iota of pride will never enter paradise. 4. Most of the time, the clothing promoted in modelling is of such a nature that it allows a woman's satar and many parts of her body to be either exposed or discernible. At times, the woman modelling is required to model in unisex clothing or clothing worn by men, whereas the Hadith has condemned and severely cursed a woman that dresses like a man and vice versa. The Hadith has similarly cursed women who reveal and expose parts of their bodies before non-mahram men in a seductive manner with the aim of luring them towards themselves. In modelling, all these wrongs are clearly visible. When this is the grave condition of people who attract the divine wrath of Allah Ta'ala, we can well imagine the condition of all those who congregate at fashion shows to promote such wrongs and to view such women. Below are the Ahaadith that warn us of the serious consequences of such sins. عن ابن عباس رضي الله عنهما قال لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال رواه البخاري وأبو داود والترمذي والنسائي وابن ماجه والطبراني (الترغيب والترهيب رقم 3139) It is reported from Hadhrat ibn Abbaas (radhiyallahu anhuma) that Nabi (sallallahu alaihi wasallam) had cursed those men who emulate women and those women who emulate men in their dressing, etc. عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم صنفان من أهل النار لم أرهما قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا. (مسلم 2/383) Hadhrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There will be two groups (in my ummat) who will be punished in Jahannum whom I have not yet seen (i.e. they will emerge after my demise). One group will carry whips with them, resembling the tails of cattle, with which they will (oppressively) lash the people. The second group will be those women who despite wearing clothes will still be naked (i.e. they will wear tight fitting or transparent clothing). They will attract men to themselves, and they themselves will be inclined towards them. Their heads will resemble the humps of the Bukhti camels (i.e. they will wear buns which will be high like camel humps). They will neither enter Jannah nor smell its fragrance, despite its fragrance being perceivable from a great distance away.” 5. Islam views women as being invaluable and extremely precious. Islam has thus exalted them, making them the queens of their homes. They are instructed to remain within the confines of their homes where all their needs will be fulfilled and taken care of by the men. Men have been tasked with the responsibility of fulfilling the needs of their wives and families and thus they have been commanded to leave the home in order to earn a living. The western culture has dragged women out of their homes under the pretext of gender equality and made them shoulder the obligations and responsibilities of men. In this way, apart from having to play her own role in life (cook, tend to the children, see to the house chores, etc), she also has to play the role of the man and therefore carries a double burden. Hence, we see that the west, by dragging women out of their homes into the market places, have reduced the position of women from a queen to a slave who has to serve all and sundry. This is nothing but a plan to take advantage of women, thereby stripping them of their respect and dignity. How many women are robbed of their chastity and respect in the work place by men who manipulate them and take advantage of them? In this way, we find that the west has debased and degraded women and reduced them to a mere advertising tool to market their products. Hence, we find that her picture is sold to companies in order to be plastered on mundane items such as toothpaste, soaps, cereals, etc. Accordingly, she is modelled before all and sundry in order to make their product sell in the market. This is nothing but gross injustice towards women. True respect, honour and dignity can only be attained by following the pristine, pure teachings of Islam and the mubaarak sunnah of Nabi (Sallallahu Alaihi Wasallam). If we seek honour and respect elsewhere, we will bring nothing but disgrace and humiliation to ourselves. Hazrat Umar (Radiyallahu Anhu) has emphasized: إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله (حاكم #207) "We were the most disgraced of people. Allah Ta'ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta'ala has honoured us (Islam), Allah Ta'ala will disgrace us." Hence, from the abovementioned discussion, the severe Deeni harms and consequences for the one who undertakes modelling or even participates in a modelling show as a spectator are quite clear. And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
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    A miser was on his death bed. He told his wife to put all his money in a box and bury it with him. She promised him she would. Soon after that he died. At the funeral her friend asked her if she had done as she had promised. She said yes she had and her friend looked very shocked. She smiled and said, "I deposited all the money in the bank, wrote him a cheque and put it in the box. If he can cash the cheque, he can have the money!"
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    Wa'alaykumus salaam warahmatullah dear sister Safiyah In order to help you insha-allah we will need your habits in menstruation and the purity between menstruation. Do you have a record of the dates before the problem started? If you do then let us know and we will contact you
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    Keeping a record of your menstrual cycle is absolutely essential because many rulings depend on it. It is extremely important to keep a record of the exact time and date when bleeding begins and stops. In cases where habits become irregular and problems arise, it is keeping a record which saves a woman from unnecessary hardship of rulings such as having to perform a Ghusl for every Salaah. A simple calendar can be quite sufficient though nowadays it is quite easy to keep a record with various apps which are easily available. Attached are different types of charts you can print out. Yearly Menstruation Record Chart.docx Menstruation Recording Chart.docx
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    Detailed Fiqh of Menstruation Course Mufti Abdur-Rahman Mangera will be teaching an advanced course on the Fiqh of Menstruation. The course will cover ‘Allama Ibn ‘Abidin’s commentary of Imam Birgivi’s detailed menstruation manual (Dhukhr al-Muta’ahhilin). The class will facilitate a solid understanding of the issues related to menstruation and is well-suited for those who have found the subject elusive and difficult to fully comprehend. The course is aimed at creating a specialisation in this field and help provide the ability and expertise to assist others. Classes will begin on Monday 25th February 2019 and will run from Monday to Thursday for approximately 4 to 6 weeks. Instructor: Mufti Abdur-Rahman Mangera Start Date: Monday 25th February 2019 Duration: 4 to 6 Weeks Students will have access to the course material and recordings until 5 May 2019 Cost: £49.00 Times: Mondays to Thursdays from 11.30am to 1:00pm British Standard Time (6.30am to 8am US Eastern Time) Venue: Whitethread Institute 329-333 High Street (2nd floor) Stratford London E15 2TF (former site of Interlink College) The course is available online and onsite with recordings available for students in different time zones who cannot attend live. REGISTER HERE
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    "Be like walking feet. The foot infront has no pride and the foot behind is not ashamed, because both know their situation will change."
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    Question: My older sister does not cover her face and she puts on perfume and goes out. I called her a fasiqah. Was i wrong? If a person younger than me commits an open sin and i call them a faasiq, is it ok? How does the Shariah deal with open sinners? If, for example, your ustaads or parents do open sins then how should you deal with them or your children or students? Answer: In the Name of Allah, the Most Gracious, The Most Merciful. As-salaamu `alaykum wa-ramatullahi wa-barakatuh. There are two issues in your query. · Reference to a wrong practise and reference to the wrong doer. · Attitude and conduct towards the wrong doer. While a sinful act does constitute fisq (transgression) and a sinful person is a faasiq (transgressor), that does not imply that one should address a sinful person as a faasiq. Allah advises us to correct and guide people with wisdom, love and care. See the following verses of the Qur`an; {ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ } [النحل: 125] “Call to the path of your Rabb with wisdom and good counsel”. (Suratun Nahl, Verse 125). {فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى} [طه: 44] “Speak to him with soft (kind) words, perhaps he may take heed or he may fear”. (Sura Taha, Verse 44) Accordingly, it was against wisdom and softness to call your sister faasiqah. It is advisable to show love and care and win the love of a person before advising the person. Changing and reforming one is not only a duty, it is a skill and an art. The focus is on making one practice rather than merely informing what is right and wrong. And Allah Ta`ala Knows Best. Hussein Muhammad. Student Darul Iftaa Arusha, Tanzania Checked and Approved by: Mufti Ebrahim Desai.
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    When something is lost When something is lost supplicate with the following words: 1. اللَّهُمَّ رَادَّ الضَّالَّةِ وَهَادِي الضَّالَّةِ أَنْتَ تَهْدِي مِنَ الضَّلَالَةِ ارْدُدْ عَلَيَّ ضَالَّتِي بِقُدْرَتِكَ وَسُلْطَانِكَ فَإِنَّهَا مِنْ عَطَائِكَ وَفَضْلِكَ “O Allah, the Returner of the lost, and the Guide of the lost, You guide the lost. Return to me what I have lost by Your power and Your domain, for surely It was Your gift and grace in the first place”. (Al Hisnul Haseen) 2. يا جامع الناس ليوم لا ريب فيه اجمع بيني وبين مالي إنك على كل شيء قدير. Allahuma ya jami’ an-naas li yawmin laa rayba feeh ijma’ bayni wa bayna dhaallati. “O Allah, Gatherer of mankind on the day in which there is no doubt. Connect me with my lost item.” (Fathul qadeer) Source
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    Part Thirty Nine Appointment as the Khalifah (continued) After Hazrat Zubair (radhiyallahu ‘anhu) made his right over to Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) made his right over to Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu), and Hazrat Talhah (radhiyallahu ‘anhu) made his right over to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) also forewent his right, leaving the Khilaafah between Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) then asked Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) if they would allow him to pass the decision as to which one of them would be the Khalifah. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) agreed to his proposal and also pledged that they would wholeheartedly abide by his decision. The members of the Shura then dispersed. Thereafter, for the next three days and nights, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) approached the people of Madinah Munawwarah, asking them who they felt should be appointed as the Khalifah. He also approached the eminent and prominent personalities of Madinah Munawwarah, at times, individually, and at times, collectively. He discussed the matter with some openly and others secretly, in accordance to what he felt most appropriate. He also enquired regarding the opinion of the womenfolk and the children of Madinah Munawwarah, as well as the travellers and Bedouins who came to Madinah Munawwarah during these three days. Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) barely slept during these three days and nights. Instead, he remained engaged in salaah, du‘aa, istikhaarah and consulting the people. After the three days elapsed, the outcome of his enquiry was that the people felt that though both were worthy of the Khilaafah, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was more worthy as the people did not see anybody equal to him. (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296-297)
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    Practicing black magic Q: I want to know about black magic. Is it permissible to practise it for a good purpose? A: Practising black magic is prohibited and haraam in Islam. There are severe warnings sounded in the Mubaarak Ahaadith for the person who gets involved in this grave sin. In many cases, the intention for doing the black magic is haraam and the action is also haraam as it involves oppression and transgression e.g. one wishes to marry a certain woman against her wishes or one wishes to extort wealth from a person. In these cases, the intention is to oppress the person and make him do things against his wishes. Practising black magic, at times, can cause one to lose one's imaan, as in certain cases, one is required to carry out actions of shirk and kufr. Even if the black magic does not entail actions of shirk and kufr, then most of the time, the wordings or practices adopted to make the black magic effective are haraam. Hence, in this case, though one will not be committing shirk and kufr, one will certainly be involving himself in haraam. Therefore, the Hadith has prohibited black magic and regarded it as one of the major sins in Islam. Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: اجتنبوا السبع الموبقات، قالوا: يا رسول الله وما هن، قال: الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق، وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف، وقذف المحصنات المؤمنات الغافلات.(صحيح البخاري الرقم 2766) “Refrain from seven destructive sins” The Sahaabah (radhiyallahu ‘anhum) asked, “O Rasulullah (sallallahu ‘alaihi wasallam), what are the seven destructive sins?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Ascribing partners with Allah Ta‘ala, practicing black magic, murdering an (innocent) soul which Allah Ta‘ala has forbidden (you to kill) except with a right, consuming usury, usurping the wealth of an orphan, fleeing from the battle field and making false accusations of Zina against innocent, chaste, believing women.” (Saheeh al-Bukhaari #2766) And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
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    Think of Beginning & End Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Most people were destroyed when they became proud and arrogant. When a person shows off and becomes boastful over the bounties he is blessed with, this becomes a means of those bounties being snatched away. The solution to rid oneself of pride is to ponder over one’s beginning and end; initially a drop of impure fluid and eventually decomposed bones beneath the earth. When one thinks over this correctly, the reality strikes him that I am definitely not worthy of any respect, title or position.
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    Part Twenty Five The Simplicity and Humility of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) Hazrat Shurahbeel bin Muslim (rahimahullah) mentions that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would feed the people the food of rulers (i.e. food of a superior quality). After feeding the people, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would enter his home and partake of simple foods such as vinegar and olive oil.” (Hilyatul Awliyaa vol. 1 pg. 98) Hazrat Maimoon bin Mahraan (rahimahullah) narrates from Hamdaani that he had seen Hazrat ‘Uthmaan (radhiyallahu ‘anhu) mounted on his mule while his slave, Naa’il, was mounted on the same mule behind him. This incident occurred at a time when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was the Khalifah of the Muslims. (Hilyatul Awliyaa vol. 1 pg. 99)
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    An Exclusive Honour for the Ummah of Nabi (Sallallahu Alaihi Wasallam) عن ابى هريرة رضى الله عنه أن رسول الله صلى الله عليه و سلم خرج الى المقبرة فقال السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون وددت أنى قد رأيت إخواننا قالوا يا رسول الله ألسنا إخوانك قال بل انتم أصحابى و إخوانى الذين لم يأتوا بعد وأنا فرطهم على الحوض قالوا يا رسول الله كيف تعرف من يأتى بعدك من امّتك قال أرأيت لو كان لرجل خيل غرّ محجّلة فى خيل بهم دهم ألا يعرف خيله قالوا بلى قال فانهم يأتون يوم القيامة غرّا محجّلين من الوضوء و أنا فرطهم على الحوض (الترغيب والترهيب 1/208) Hazrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) once entered the graveyard and recited the following Du’aa: اَلسَّلاَمُ عَلَيكُم دَارَ قَومٍ مُّؤمِنِينَ وَإنَّا إنْ شَاءَ اللهُ بِكُم لاَحِقُونَ “O (inmates of) the resting abode of the believers, may peace descend upon you from the side of Allah Ta’ala, Insha Allah soon we will be joining you.” Nabi (Sallallahu Alaihi Wasallam) then said: “I wish I had met our brothers.” The Sahaabah (Radhiyallahu Anhum) enquired: “Are we not your brothers, O Rasulullah (Sallallahu Alaihi Wasallam)?” Nabi (Sallallahu Alaihi Wasallam) replied: “You are my companions (you have a greater position than the rest of the ummah. You are my brothers and are also blessed with my companionship). My brothers are those who have not yet come in the world (i.e. they will still be born and appear in the world after my demise). The Sahaabah (Radhiyallahu Anhum) further enquired: “O Rasulullah (Sallallahu Alaihi Wasallam), how will you recognize those of your followers who come after you?” Nabi (Sallallahu Alaihi Wasallam) replied: “If a person owns black horses whose foreheads and feet are white and they are mixed with completely black horses, will he not recognize his own horses from among them?” The Sahaabah (Radhiyallahu Anhum) replied: “Certainly he will recognize them, O Rasulullah (Sallallahu Alaihi Wasallam).” Nabi (Sallallahu Alaihi Wasallam) replied: “They (my followers) will come on the day of Qiyaamah with their foreheads and limbs illuminated with special noor on account of them performing wudhu for salaah (and it is through this sign that I will recognize them from others) and I will precede them (in reaching the Hereafter) and I will serve them water at the haudh of Kauthar (when they meet me on the day of Qiyaamah).” Ihyauddeen.co.za
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    Part Twenty Three The Hayaa of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) – continued Hazrat ‘Aa’ishah (radhiyallahu ‘anha) reports the following: On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) was lying down in my home and his kurta was slightly moved from the area of his blessed thighs or his blessed shin, though his blessed thighs and shins were covered by his lungi. During that time, Hazrat Abu Bakr (radhiyallahu ‘anhu) requested permission to enter. Rasulullah (sallallahu ‘alaihi wasallam) permitted Hazrat Abu Bakr (radhiyallahu ‘anhu) to enter, while he was lying down in that condition, and spoke to him. After some time, Hazrat ‘Umar (radhiyallahu ‘anhu) requested permission to enter. Rasulullah (sallallahu ‘alaihi wasallam) permitted Hazrat ‘Umar (radhiyallahu ‘anhu) to enter and spoke to him while he remained in the same condition. Thereafter, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) requested permission to enter. When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sought permission to enter, Rasulullah (sallallahu ‘alaihi wasallam) immediately sat up and straightened his clothing, placing his kurta over his lungi. Rasulullah (sallallahu ‘alaihi wasallam) then permitted him to enter, after which they spoke for some time. Hazrat ‘Aa’ishah (radhiyallahu ‘anha) then mentioned: When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) left, I asked Rasulullah (sallallahu ‘alaihi wasallam), “I noticed that when Hazrat Abu Bakr (radhiyallahu ‘anhu) entered, you remained lying down. Thereafter, when Hazrat ‘Umar (radhiyallahu ‘anhu) entered, you also continued to lie down. However, when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) entered, you sat up and straightened your clothing.” Rasulullah (sallallahu ‘alaihi wasallam) replied, “How can I not display extra hayaa before a man who is such that even the angels display hayaa before him?” (Saheeh Muslim #2401) In another similar narration, Rasulullah (sallallahu ‘alaihi wasallam) replied, “Hazrat ‘Uthmaan (radhiyallahu ‘anhu) is a man who possesses an exceptionally high level of hayaa. I feared that if I had to permit him to enter while I was in that condition, (then due to his exceptionally high level of hayaa,) he would feel reserved in expressing his need to me.” (Saheeh Muslim #2402)
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    Walaikumus Salam The floor will be considered pure unless you've seen some impurity and you are certain that it is impure. There is a maxim in jurisprudence: اليقين لا يزول بالشك "Certainty is not dispelled by doubt." Also a similar question was asked in this thread to which Mufti Abuhajira answered: Allah ta'ala knows best.
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    Fasting on the 9th and 10th or 10th and 11th of Muharram (As the element of tashabbuh (emulation) of the Jews is no longer found) Q: I was recently informed by a friend that there is no need to fast on the 9th or 11th of Muharram together with the 10th in this era, as the element of tashabbuh (emulation) of the jews is no longer found. Is this correct? A: Rasulullah (Sallallahu Alaihi Wasallam) commanded the ummah to fast on either the 9th and 10th or the 10th and 11th of Muharram, in order to oppose the Jews who only fasted on the 10th. Though opposing the Jews was the initial reason for Rasulullah (Sallallahu Alaihi Wasallam) commanding the ummah to fast an extra day, once this practice has become a sunnah, it will not change, even if the Jews of today do not fast on the day of Aashura. There are certain sunnah practices which the Sahaabah were commanded to carry out for certain reasons. However, despite those reasons no longer remaining in today’s times, since these practices have become practices of Deen, they will remain Sunnah for the rest of time. One such example is that of ramal in the tawaaf of Hajj and Umrah. In the Mubaarak era of Rasulullah (Sallallahu Alaihi Wasallam), when Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah came to Makkah Mukarramah to perform umrah, the Sahaabah were commanded by Rasulullah (Sallallahu Alaihi Wasallam) to make ramal during tawaaf to show the mushrikeen of Makkah their bodily strength and might. The mushrikeen were under the impression that the Sahaabah had become very weak through staying in Madinah Munawwarah (as the climatic conditions of Madinah Munawwarah prior to the hijrat of Rasulullah (Sallallahu Alaihi Wasallam) were not conducive to good health and people would fall ill and succumb to sicknesses very easily). Despite this reason no longer remaining after the demise of Rasulullah (Sallallahu Alaihi Wasallam), ramal is still carried out as a sunnah practice in the tawaafs. عن زيد بن أسلم عن أبيه قال : سمعت عمر يقول : فيم الرملان الآن وقد أطأ الله الإسلام ونفى الكفر وأهله وأيم الله ما ندع شيئا كنا نفعله على عهد رسول الله صلى الله عليه و سلم ( سنن ابن ماجه ص211) Hazrat Zaid bin Aslam (radhiyallahu ‘anhu) reports from his father who mentioned: I once heard Hazrat Umar (radhiyallahu ‘anhu) saying, “Why do we need to make ramal presently, whereas Allah Ta‘ala has strengthened Islam and banished disbelief and the people of disbelief? (Hazrat Umar (radhiyallahu ‘anhu) thereafter explained the reason for the practice of ramal remaining) By the oath of Allah! We will not abandon a practice which we would carry out during the blessed era of Rasulullah (sallallahu ‘alaihi wasallam).” It should be borne in mind that at times the Sunnah will be established through the Mubaarak words or actions of Rasulullah (Sallallahu Alayhi Wasallam) and at times it will be established through the tawaaruth and taaamul of the ummah (i.e. a practice existing in the Mubaarak era of Sahaaba and continuing in the ummah throughout the centuries of Islam till this day). When we view the issue of fasting for two days in the Mubaarak month of Muharram, we realize that it conforms to the taamul of the the ummah throughout the centuries of Islam and will therefore continue to be practiced in this manner. Hence, even if the Jews of today do not fast on the day of Aashura, the sunnah of Rasulullah (Sallallahu Alaihi Wasallam) regarding fasting on the 9th and 10th or 10th and 11th will not change. It is for this reason that the Fuqahaa have declared that fasting only on the day of Aashura is makrooh. (For further details on this issue, refer to http://muftionline.co.za/node/21912). And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
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    Part Twenty Two The Hayaa of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The most merciful of my ummah towards my ummah is Hazrat Abu Bakr (radhiyallahu ‘anhu), and the most staunch in (upholding) the command of Allah Ta‘ala is Hazrat ‘Umar (radhiyallahu ‘anhu), and the most true in hayaa is Hazrat ‘Uthmaan bin ‘Affaan (radhiyallahu ‘anhu), and the most knowledgeable regarding halaal and haraam is Hazrat Mu‘aaz bin Jabal (radhiyallahu ‘anhu), and the most knowledgeable regarding the masaa’il of inheritance is Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu), and the most knowledgeable regarding the recitation of the Qur’aan Majeed is Hazrat Ubayy bin Ka‘b (radhiyallahu ‘anhu), and every Ummah has a trustee, and the trustee of this ummah is Hazrat Abu ‘Ubaidah bin Jarraah (radhiyallahu ‘anhu).” (Sunan Tirmizi #3790)
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    Protecting Oneself in the Time of Fitnah Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: In this time of fitnah (trial), there seems to be evil prevailing everywhere. Hence, how will one protect himself from the fitnah? One will be able to protect himself from the fitnah by creating a safe-haven for himself. This will be possible by doing three things as explained in the hadeeth: 1. Control the tongue at all times. Controlling the tongue is not confined to speech, but also includes writing which is also a form of communication. 2. Do not leave the home unnecessarily. Though it is not haraam, but if one knows that a certain place is infested with malaria, will he go there unnecessarily? 3. Focus towards your weaknesses and cry over your sins.
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    Pearls of Wisdom: No.59 “Food for the Soul” SUBJECT: LENIENCY TO DEBTORS Allaah, The Most Exalted, says: “And if someone is in hardship, then (let there be) postponement until (a time of) ease. But if you give (from your right as) charity, then it is better for you, if you only knew.” (Quran 2:280) The Messenger of Allaah (peace be upon him) is reported to have said; “Whoever gives respite to his debtor or forgives the debt will be in the shade of the Throne (of Allaah) on the Day of Judgment.'' (Hadith - Muslim) Note: Postponing debts where the debtor is really in genuine difficulty is truly a generous act and displays excellent character. This is encouraged in Islam because it brings about humane standards in one's dealing with one's fellow human being. "There was a merchant who used to lend the people and, whenever his debtor was in straitened circumstances, he would say to his employees, 'Forgive him so that Allaah may Forgive us.' So, Allaah Forgave him." (Hadith Al-Bukhaari) If you want others to be happy, practice leniency. If you want to be happy, practice compassion. True compassion means not only feeling another's pain but also being moved to help relieve it. Remember being lenient can reach a wound that only compassion can heal! www.eislam.co.za
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    Benefits of Smiling! The Messenger of Allah Sallallahu alayhi wa sallam said, “To smile in the company of your brother is charity.” (Bukhari) It seems that nothing has more power to elevate a mood than the impact of a genuine smile. The benefits of a smile extend not only to the recipient of the warm gesture but also to the smile’s originator. “A smile is a little curve that sets a lot of things straight.” 1. Smiling Makes Us Attractive – People are spending millions on cosmetic products and procedures to make them look better. If you want to look better, try adding a genuine smile. It’s cheaper and much more attractive. The muscles we use to smile lift the face, making a person appear younger. Don’t go for a face lift, just try smiling your way through the day — you’ll look younger and feel better. 2. Smiling Changes Our Mood - Next time you are feeling down, try putting on a smile. There’s a good chance you mood will change for the better. Smiling can trick the body into helping you change your mood. 3. Smiling Is Contagious - When someone is smiling they lighten up the room, change the moods of others, and make things happier. A smiling person brings happiness with them. 4. Smiling Relieves Stress - Stress can really show up in our faces. Smiling helps prevents us from looking tired, worn down, and overwhelmed. When you are stressed, take time to put on a smile. The stress should be reduced and you’ll be better able to take action. Smiling helps to promote release of a “feel good” group of hormones called endorphins. These are the same group of hormones responsible for the runners high you hear so much about. If you don’t have time to get to the gym for a hard run, try adding a smile to boost these natural, stress relieving hormones. 5. Smiling Boosts Your Immune System - Smiling helps the immune system to work better. When you smile, immune function improves possibly because you are more relaxed. Prevent the flu and colds by smiling. 6. Smiling Lowers Your Blood Pressure - When you smile, there is a measurable reduction in your blood pressure. Give it a try if you have a blood pressure monitor at home. Sit for a few minutes, take a reading. Then smile for a minute and take another reading while still smiling. Do you notice a difference? 7. Smiling is medication - Studies have shown that smiling releases endorphins, natural pain killers, and serotonin. Together these three make us feel good. Smiling is a natural drug and leads to a healthier immune system. Various studies conducted over the years have shown that smiling can boost the functioning of the immune system. This may help to reduce your risk of developing everything from the common cold to chronic diseases such as cancer. Could there be a less expensive medicine than this? 8. A smile inspires others - When you smile you also send a positive message that can potentially change someone else’s mood for the better. The person you graced with your smile may go on to pass the kindness to someone else. Who knows how far your original smile will travel? 9. Smiling promotes Success - Smiling people appear more confident, are more likely to be promoted, and more likely to be approached. Put on a smile at meetings and appointments and people will react to you differently.When you smile, you appear confident and capable. Given the choice between two equally qualified job candidates, the smiling candidate is going to be perceived as being more of a team player and easier to work with. Who do you think is more likely to get the job offer? 10. Smiling Helps You Stay Positive -Try this test: Smile. Now try to think of something negative without losing the smile. It’s hard. When we smile our body is sending the rest of us a message that “Life is Good!” Stay away from depression, stress and worry by smiling. Smile!!! It does not cost a cent and can make a person’s day! “It takes seventeen muscles to smile and forty-three to frown”. The greatest reason for smiling is because it is a sunnah [practice] of our Beloved Messenger of Allah Sallallahu alayhi wa sallam. The Messenger of Allah had a smiling face and advised us to entertain our guest with a smiling face and good conduct. Posted by E ISLAM Jamiatul Ulama (KZN) Council of Muslim Theologians
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    Take a lesson from the farmer's donkey!!! One day a farmer's donkey fell down into a well. The animal cried piteously for hours as the farmer tried to figure out what to do. Finally, he decided the animal was old, and the well needed to be covered up anyway; it just wasn't worth it to retrieve the donkey. He invited all his neighbors to come over and help him. They all grabbed a shovel and began to shovel dirt into the well. At first, the donkey realized what was happening and cried horribly. Then, to everyone's amazement he quieted down. A few shovel loads later, the farmer finally looked down the well. He was astonished at what he saw. With each shovel of dirt that hit his back, the donkey was doing something amazing. He would shake it off and take a step up. As the farmer's neighbors continued to shovel dirt on top of the animal, he would shake it off and take a step up. Pretty soon, everyone was amazed as the donkey stepped up over the edge of the well and happily trotted off! MORAL : Life is going to shovel dirt on you, all kinds of dirt. The trick to getting out of the well is to shake it off and take a step up. Each of our troubles is a steppingstone. We can get out of the deepest wells just by not stopping, never giving up! Shake it off and take a step up. Remember the five simple rules to be happy: 1. Free your heart from hatred - Forgive. 2. Free your mind from worries - Most never happens. 3. Live simply and appreciate what you have. 4. Give more. 5. Expect less from people but more from yourself. You have two choices... smile and close this page, or pass this along to someone else to share the lesson
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    What do you do all day?? A man came home from work and found his three children outside, still in their pyjamas, playing in the mud, with empty food boxes and 20 wrappers strewn all around the front yard. The door of his wife's car was open, and so too the front door to the house and there was no sign of the dog. Proceeding into the entry, he found an even bigger mess. A lamp had been knocked over, and the throw rug was wadded against one wall. In the front room the TV was loudly blaring a cartoon channel, and the family room was strewn with toys and various items of clothing. In the kitchen, dishes filled the sink, breakfast food was spilled on the counter, the fridge door was open wide, dog food was spilled on the floor a broken glass lay under the table, and a small pile of sand was spread by the back door. He quickly headed up the stairs, stepping over toys and more piles of clothes, looking for his wife.. He was worried she might be ill, or that something serious had happened. He was met with a small trickle of water as it made its way out the bathroom door. As he peered inside he found wet towels, scummy soap and more toys strewn over the floor. Miles of toilet paper lay in a heap and toothpaste had been smeared over the mirror and walls. As he rushed to the bedroom, he found his wife still curled up in the bed in her pyjamas, reading a novel. She looked up at him, smiled, and asked how his day went.. He looked at her bewildered and asked, 'What happened here today?' She again smiled and answered, 'You know every day when you come home from work and you ask me what in the world I do all day?' 'Yes,' was his incredulous reply. She answered, 'Well, today I didn't do it.'
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    A Unique Bank Account! www.eislam.co.za Imagine you had a bank account that deposited $86,400 each morning. The account carries over no balance from day to day, allows you to keep no cash balance, and every evening cancels whatever part of the amount you had failed to use during the day. What would you do? Draw out every dollar each day! We all have such a bank. Its name is Time. Every morning, it credits you with 86,400 seconds. Every night it writes off, as lost, whatever time you have failed to use wisely. It carries over no balance from day to day. It allows no overdraft so you can’t borrow against yourself or use more time than you have. Each day, the account starts fresh. Each night, it destroys an unused time. If you fail to use the day’s deposits, it’s your loss and you can’t appeal to get it back. There is never any borrowing time. You can’t take a loan out on your time or against someone else’s. The time you have is the time you have and that is that. Time management is yours to decide how you spend the time, just as with money you decide how you spend the money. It is never the case of us not having enough time to do things, but the case of whether we want to do them and where they fall in our priorities. Allah Ta’ala, The Most Wise says: “By time, indeed, mankind is in loss, Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” (Quran, 103: 1-3) The Messenger of Allah Ta’ala Muhammad (peace be upon him) is reported to have said: “There are two blessings which many people lose: (They are) health and free time for doing good” (Hadith- Bukhari). “I will pass this way but once, so let me do whatever good I can now for I may never pass this way again!”
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    Aameen to the Du'a! Eid Mubarak to all our members!
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    The Night Before Eid Rasulullah (Sallallahu alayhi wasallam) has said; The night of Eidul Fitr, the night that is called Laylatul Jaa’izah (The night of prize giving), comes along. On the morning of Eid, Allah Ta’ala sends down the Malaaikah, to all the lands of the earth, where they stand at the entrance of roads, calling out with a voice that is heard by all except man and jinn: “O Ummah of Muhammad (sallallahu alayhi wasallam), come out of your houses towards a Lord that is noble and gracious, who grants much and pardons the big sins.” When they go towards the places for their Eid Salaah, Allah Ta’ala says to the Malaaikah: “What is the reward of that worker who has completed his work?” The Malaaikah reply: “O Lord and master, it is only right that he should receive his reward in full.” Allah Ta’ala then says: “I call you to witness, O My Malaaikah, that for their having fasted during the month of Ramadhaan, and for their having stood before Me in prayer by night, I have granted to them as reward My pleasure and have granted them forgiveness.O My servants ask now of Me, for I swear by My honour and My greatness, that whatsoever you shall beg of Me this day in this gathering of yours for the needs of the Hereafter, I shall grant you, and whatsoever you shall ask for your worldly needs, I shall grant it. I swear by My honour that, as long as you shall obey My com­mands, I shall cover up your faults. By My Honour and My Greatness do I swear that I shall never disgrace you together with the sinful people and disbelievers. Go now from here, you are forgiven. You have pleased Me and I am pleased with you.” The Malaaikah on seeing this great reward given by Allah Ta’ala upon the ummah of Muhammad (sallallahu alayhi wasallam) on the day of Eidul Fitr become greatly pleased and happy. (As reported in Targheeb.)
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    Leaking bucket! By Abdurrahmaan Umar “I’m going to complete three Qurans”, said Omar, folding his mouth into a tight-lipped smile. “Insha Allah!” he added as an afterthought, “That’s my goal for this Ramadaan!” Shaheed rubbed his temples, contemplating his words carefully as if they would turn into a promise if they escaped his lips, “I think I am going to focus on Zikr. Sheikh is always talking about the value of zikr, so I decided…” he ruminated a little more, “I am going to praise Allah by reading at least 500 times ‘La illaha ilallah’ every day, and I will increase that, Allah willing.” “Guys, guys!” shouted Moosa as he clambered over the shoulders of those at the back struggling to get to the center of the discussion, “Ramadaan is a month of caring, a month when we supposed to feel empathy for our fellow Muslims,” pointing an accusing finger at Shaheed, he blurted out, “You can’t just worry about your own self and your Ibadat(worship). You have to worry about others…. that’s Ramadaan.” Omar leant forward, almost crouching, “Yeh, yeh, but what about earing rewards in this month. We all know the amount of extra reward we get in this month” “I can see the Shaytaan (devil) is still not tied up. Look at us! Having a squabble on the virtues of deeds right in front of Sheikh. Let’s ask Sheikh.” Cried Shaheed as he turned to Sheikh Hammad, lowered his voice and asked, “Sheikh, what would be the best action to do in the month of Ramadaan?” Some of the group floated away from the front, embarrassed that they had forgotten that Sheikh was still sitting in his regular place sipping his jasmine tea. Sheikh Hammad smiled broadly and continued quietly reciting on his Tasbih (Praising Allah). “How long does it take to fill a bucket with holes?” Sheikh asked softly, stroking his now almost white beard. His hands bore the hallmarks of his aging body, the skin soft and wrinkled, the veins that once stood taut, were now tortuous lines of blue. Farid shifted his thick spectacles as he pondered the question, he glanced around to see if anyone else was going to venture a reply. The rest of the group sat silent, trying to fathom the reasoning in the question. He adjusted his specs once more and ventured, “Sheikh, it depends on how big the holes are…big holes then it will never fill. Small holes…well maybe it will fill, but won’t stay filled. So, we have to see the holes, and, oh yes, the rate of flow of …” Omar rolled his eyes and nudged Farid into silence. They waited in anticipation for Sheikh to explain. “You see, Ramadaan is not only about filling our buckets of deeds with lots of Qur’an, zikr, extra Salaah, charity and all the other good things you mentioned. If we do these deeds, and they are all beneficial and valuable, but we often forget to plug the holes in the bucket.” Scratching his head, Farid began, “But... Sheikh…why….” Omar didn’t allow him to carry on before nudging him hard enough to understand that continuing may be harmful to his health. “Before you ask me what are the holes in the bucket,” Sheikh continued, taking a long sip of his tea, “Our sins are the holes! If we do all the good that we intend to do, but don’t make efforts to avoid sins then it’s like trying to fill a holey bucket,” Sheikh’s lips creased into a faint smile at his little pun. “Together with doing good, we have to,” Sheikh emphasised, “we have to…., have to, give up sin. Any sin, small sin, big sin, open sin, secret sin, Allah knows them all! This is a month of Taqwa – as Allah mentioned in Surah Baqarah in the Qur’an: “O You who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you may become of those who have Taqwa.” Sheikh took another small sip of his tea, and continued, “Taqwa is many things, and the one definition that applies here is to get close to Allah. Ramadaan is a month of drawing close to Allah. And for that…Allah removed all the obstacles that obstruct us on this noble path – so the Shayateen, the rebellious devils, are locked up; and our base desires are suppressed through fasting. We just have to give up sinning, do good deeds and we will move closer to Allah.” Farid nodded his head energetically in support of what Sheikh was saying, almost dislodging his topee from his head until a sharp nudge from Omar steadied him. “It doesn’t help we read lots of Qur’an and then spend the rest of our time backbiting others or swearing or lying…then we lose out on the benefit of the Quran... it just leaks out of the holes and we don’t get the “Taqwa” that Allah Ta’ala wanted us to get in this blessed month.” “And… this is the what Rasulallah, Salallahu Alaihi wa salam meant when he said as recorded by Imam Bukhari (RA): "Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink.” Shiekh a long sip of his tea, watching as the young men nodded to one another as the cloud of puzzlement lifted from their heads. Farid chirped, “Got it! Stop the sins, plug the holes… and we fill the bucket and get to Allah. Easy peasy!” He scurried out of the way before Omar’s nudge could reach him. “So now you understand why you have to plug the holes,” Sheikh emphasised, “Don’t just do good – avoiding sin as important, if not more important.” www.eislam.co.za
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    Women: Covering Feet Hanafi Fiqh > Qibla.com Answered by Shaykh Faraz Rabbani When do we have to cover feet? Answer: The fatwa position in the Hanafi school is that a woman’s feet are not `awra. As such, it is not legally obligatory to cover them in the prayer or outside the prayer. [As mentioned in Radd al-Muhtar and elsewhere.] However: 1. Caution and scrupulousness would entail covering the feet, because it is obligatory according to other sunni schools (such as the Shafi`is), and it is a strong position within the Hanafi school that they are `awra. This is especially true for prayer, but it is best even outside the prayer when in the presence of those one must cover in front of. 2. It is only allowed to uncover the feet up to the ankles. Anything above the ankles is from one’s `awra. Many women wear skirts or dresses (such as jilbabs) that normally cover the ankles, but reveal the leg area above this while walking (especially in the wind, etc). There is nothing like safety. In general, the scholars remind us that one should not apply the Shariah as a dry list of do’s and don’ts. Rather, we should have the intention that we are following Allah’s commands and the guidance of His Messenger (Allah bless him & give him peace), out of love and thanks. And Allah alone gives success. Wassalam, Faraz Rabbani Source
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    Sterling advices of Sayyiduna 'Umar (radiyallahu 'anhu) on interaction In the following report, Sayyiduna 'Umar (radiyallahu'anhu) has offered sterling guidelines on interaction with fellow humans. Lets read them carefully with the intention of implementing. The famous Tabi’i; Sayyiduna Sa’id ibn Musayyab (rahimahullah) reports that Sayyiduna ‘Umar (radiyallahu ‘anhu) laid eighteen guidelines for the people, each one filled with wisdom: 1. When someone disobeys Allah in matters that impacts on you, you can retaliate in no better way than obeying Allah in matters that impact on him. 2. Always assume the best about your brother unless you learn something about him that you cannot reconcile. 3. Never assume the worst about any statement that a Muslim makes as long as you are able to make a good interpretation. 4. One who exposes himself to suspicion must never blame anyone who holds a bad opinion of him. 5. Whoever guards his secrets will retain the choice [and control of it] in his hands. 6. Ensure that you keep true friends to stay under their wings because they are a source of beauty during times of prosperity and a means of protection during times of hardship. 7. Ensure that you speak the truth even if it leads to your death. 8. Never delve into matters that do not concern you. 9. Do not ask about matters that have not occurred because that which has already taken place is enough to keep you occupied from that which has not. 10. Never seek your needs from one who does not love to see your success. 11. Never keep the company of a sinner, as you will learn his sinful ways. 12. Keep away from your enemy. 13 & 14. Beware even of your friends, except for the trustworthy one and none can be trustworthy unless he fears Allah. 15. To be humble in speech. 16. Lower yourself in obedience of Allah. 17. Stand firm against His disobedience. 18. Consult in your matters those who fear Allah, indeed Allah says: انما يخشى الله من عباده العلماء It is those who have knowledge among His slaves that fear Allah. (Surah Fatir, Verse: 28) (Rawdatul ‘Uqala of Imam Ibn Hibban (rahimahullah), pg.82-83 with a chain of reliable narrators) Each of these advices are of much pertinence on our era. May Allah Ta'ala guide us to implement them. And Allah Ta’ala Knows best al-miftah
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    Ibn Masood (r.a) was asked, "How would you welcome the month of Ramadhaa?" He replied, "None of us (Sahaba) had the audacity to start the month of Ramadhaan whilst there was a grain of jealousy in his heart." (Lataaif al-Ma'arif)
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    Seeking the Shade of the Arsh - Guidance for the Youth Book by Maulana Yunus Patel RA This book is a revised edition of a compilation of advices that was prepared especially for a three day Youth Programme, hosted by Madrasatus Sawlehaat in Rajab 1431 / June 2010. Alhamdulillah, the first edition comprised of fifteen Malfuzaat, taken from the talks and lessons of Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) and was proof-read and edited by Hazrat Maulana. This second edition has been prepared with more of Hazrat Maulana's advices and includes standard prescriptions and guidelines towards giving up common weaknesses. Alhamdulillah, Hazrat Maulana (rahmatullahi alayh) had a unique way of presenting different analogies and lessons by which the message and importance of Taqwa and obedience to Allah Ta'ala and Rasulullah (sallallahu alayhi wasallam) were impressed in the heart and mind. These advices offered constant encouragement and motivation. The repetition of some advices is retained due to the diverse angles from which Hazrat Maulana would explain them. Download Book Now
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    Assalaamu 'alaykum warahmatullaah Welcome to the forum. Insha-allah it is of benefit and Jazaakillaah for the link...we look forward to beneficial contribution
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    No Shaikh can remove the Bid'aat which have become prevalent in homes. It is the Women of Ilm who can remove and correct these innovations from within their homes.
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    Jazakillaahu khayran sister AishaZaynap! This is wonderful collection. Allah ta'ala accept it from you and make it a means of inspiration for many, aameen Great to have you back sis : )
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    Seeking fame: Bishr ibn al-Haarith said: لا يَجِدُ حَلاوَةَ الآخِرَةِ رَجُلٌ يُحِبُّ أَنْ يَعْرِفَهَ النَّاسُ "A man who loves to be known by the people will not taste the sweetness of the hereafter" Source: Siyar A`lam al-Nubala' May Allah سبحانه وتعالى grant us sincerity in our sayings and actions.
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    The most hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: "If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man gives up disputations in matters of Haqq, a house will be built up for him in the highest Paradise." Imam Malik (Rahmatullahi-'alaih) states: [this] Debate destroys the 'light' of knowledge. Mufti Taqi Uthmani: “Even if Argument & Debate are for/on Haqq, abstain from Argument & Debate.” Maulana Yusuf Ludhianvi Shaheed: Discussions and debates hamper the ability of a person to carry out (good) actions. It is reported in Musnad-e-Ahmad, Tirmidhi, Ibn Majah and Mustadrak Haakim that Rasulullaah (sallAllaahu alaihi wasallam) said: “That nation is not led astray after the guidance has been brought to them, except when they are given to arguments.” Shaykh Ashraf Ali Thanwi It is written in Malfoozāt Hakeem-ul Ummat, vol. 1, p. 180 that once, in the course of a discussion, Hadhrat Moulānā Ashraf Ali Thanwi said: The Deobandi, Wahhābi, and Barelwi differences have caused great harm to the ummah. Nevertheless, I do not respond to anyone (to their criticism and allegations). In fact I detest such futile discussions. Taken from muftisays.com
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    Various Forms of Tawassul and Istighatha and their Rulings <QUESTION> I wanted to know the Islamic position on seeking intermediaries to Allah, and on seeking help from the dead and calling onto them. Some say it is allowed, and others say it is major shirk. Can you please explain in detail? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, You have asked about two different issues; and, as such, both will be treated separately. The first relates to supplicating Allah using an intermediary (known as Tawassul), and the second relates to calling upon and seek the help of other than Allah (known as Istighatha and Isti’ana). Supplicating Allah through Intermediaries (Tawassul) A detailed answer on this issue was previously posted (on our website). Nevertheless, here is a summary of what was outlined in that answer: There are three ways of supplicating Allah through a means or intermediary: 1) Seeking intermediary through one’s actions (tawassul bi ‘l-a’mal) This refers to using one’s good deeds and righteous acts as an intermediary when supplicating Allah Most High. For example, one says, “O Allah, please fulfil my need in consideration of such-and-such good deed I carried out on that particular day.” This type of Tawassul is permitted, and even recommended, according to all major classical Imams – with no disagreement on its permissibility. The proof for its permissibility is the famous incident described by the Messenger of Allah (Allah bless him & give him peace) of three people from a nation before us who were blocked in a Cave. Each one of them beseeched Allah by naming a righteous deed, and then said, “O Allah, if I did this seeking only your pleasure, then relieve us [from this distress].” Consequently, Allah made the rock to move away and they all came out of the cave. (Bukhari and Muslim) 2) Seeking intermediary through living persons (tawassul bi ‘l-ahya) This refers to using a living person as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, “O Allah, please fulfil my need in consideration of such-and-such pious slave of yours and your love for him.” This type of Tawassul is also permitted according to all major classical Imams and jurists, with no disagreement on its permissibility. The proof for its permissibility, amongst others, is that which is related by Sayyiduna Anas ibn Malik (Allah be pleased with him) that the Companion Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) sought rain from Allah at the time of drought through the intermediary of the uncle of the Prophet, al-Abbas ibn Abd al-Muttalib (Allah be pleased with him). (Sahih al-Bukhari) 3) Seeking intermediary through deceased persons (tawassul bi ‘l-amwat) This refers to using a person who has passed away – such as a Prophet or saint – as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, “O Allah, please fulfil my need in consideration of your Prophet whom you love” or “O Allah, I ask you through your Prophet.” This form of Tawassul is permitted according to the vast majority of classical Imams (salaf) and jurists (fuqaha) including the four Sunni Schools of Islamic law. Only Imam Ibn Taymiya and those who followed him object to it, saying that it negates the concept of Tawhid. Among the many proofs of its permissibility is the Hadith of Uthman ibn Hunayf (Allah be pleased with him) in which the Messenger of Allah (Allah bless him & give him peace) advised a man complaining of blindness to offer two Rak’ats prayer and then supplicate saying, “O Allah, I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy...” (Tirmidhi) The same Uthman ibn Hunayf, after the passing of the Prophet (peace be upon him), advised a person who visited him repeatedly, concerning something he needed, to do the same. (Al-Mu’jam al-Kabir of Tabarani and classed as authentic (sahih) by al-Bayhaqi, Mundhiri, al-Haythami and others). Moreover, if the second form of Tawassul (through living persons) is permitted, then the third form (through deceased persons) should also be allowed, since in both cases one supplicates Allah and not the individual. It is not through a physical body or through life or death; rather, through the positive meaning attached to the person in both life and death. In reality, both the second and third forms can simply be considered as manifestations of the first form, i.e. seeking intermediary through one’s actions. This is because when one uses Tawassul in supplication, one merely highlights the lofty position of the person before Allah and one’s love for him, i.e. saying, “O Allah, this certain Prophet of yours is very close to you. I do not possess any good deeds, but I have love for the pious. Pardon me and forgive my sins due to this love I have with this pious servant of yours”. As such, the thing being presented before Allah is the ‘love’ and ‘connection’ with the Prophet, which in reality is a righteous deed. Before ending this section, it is important to note that one’s supplication (dua’) is not in need of Tawassul. To believe that Dua’ is not accepted, or the chances of its acceptance are less, should Tawassul not be carried out, is an erroneous understanding. One may never use an intermediary in supplication, and by doing so, would have not done anything wrong. And Allah knows best. Calling Upon and Seeking the Help of other than Allah (Istighatha and Isti’ana bi ‘l-ghayr) There are various ways of calling upon and seeking the help of other than Allah: 1) Calling upon others in imaginary terms This is when a poet – for example – addresses a Prophet, saint or even inanimate objects in imaginary and figurative terms, merely to express love and desire. Such poetry has been related from a number of Imams and great scholars of Islam in which they address the Messenger of Allah (Allah bless him & give him peace), pious individuals, the city of Madina, birds, mountains, and so on and so forth. This type of calling out is, in of itself, permitted because the intention is not to call upon the addressee and the belief is not that they are directly hearing; rather, it is done out of mere longing and love. However, in an atmosphere where such words may be misconstrued or lead to incorrect beliefs, they should be avoided. (Fatawa Usmani by Mufti Taqi Usmani 1/58-5) 2) Seeking help from one another in worldly matters This refers to asking help from a living person in matters ordinarily in his control or in apparent causes (al-asbab al-zahira). For example, seeking help from a medical doctor for treatment, taking medicine, or asking an engineer to fix one’s vehicle. This obviously is permitted and does not require any proof, provided one holds the one whose help is being sought merely as a means, and Allah alone as the true effecter. 3) Requesting living persons for Dua’ This refers to requesting a living person such as a scholar, pious individual, parent, friend or traveller to supplicate on one’s behalf, with the understanding that the chances of his Dua’ being accepted are great because of his rank, location or situation. This also is without doubt permitted. The proof for its permissibility is the Hadith in which the Messenger of Allah (Allah bless him & give him peace) said to Sayyiduna Umar (Allah be pleased with him) when the latter was departing for Umra, “O my brother, do not forget us in your supplications.” (Abu Dawud and Tirmidhi) 4) Requesting deceased persons for Dua’ This is done in two ways: a) Going to the grave of a Prophet or pious individual and requesting him to supplicate on one’s behalf. For example, one says, “Oh such-and-such person, pray for me that Allah Most High fulfils my work.” The ruling concerning this returns to the issue of whether the dead are able to hear in their graves. There is a ‘legitimate’ difference of opinion between the Companions and classical scholars on this issue, with many – such as Imams Ibn Abd al-Barr, Ibn Jarir al-Tabari, Ibn Qutayba and Ibn Kathir (Allah have mercy on them) – affirming the hearing (sima’) of the dead, and this is also the position of the Companion Abdullah ibn Umar (Allah be pleased with him). Among the proofs supporting this position is the Hadith narrated by Anas ibn Malik (Allah be pleased with him) that the Messenger of Allah (Allah bless him and grant him peace) said, “Verily when the servant is put in his grave, and his companions turn away from him, he hears the noise of their sandals.” (Sahih Muslim) Secondly, the Messenger of Allah (Allah bless him and grant him peace) addressed the disbelievers from the dead of Badr saying, “We have found true what our Lord promised us, did you find true what your Lord promised you?” Umar (Allah be pleased with him) said, “O Messenger of Allah! You are speaking to bodies that have no souls?” The Messenger of Allah (Allah bless him and grant him peace) replied, “You do not hear better [than them] to what I say to them, except that they are unable to reply.” (Bukhari and Muslim) Thirdly, the great exegete (mufassir) Imam Ibn Kathir (Allah have mercy on him), under the commentary of Surah al-Rum (3:438), relates a Hadith from Imam Ibn Abd al-Barr, who authenticated it, from Ibn Abbas (Allah be pleased with him), from the Messenger of Allah (Allah bless him and grant him peace) that, “None passes by the grave of his Muslim brother that he knew in the world and greets him except Allah restores his soul to him and he returns the greeting to him.”(Tafsir Ibn Kathir) On the other hand, the position of Sayyida A’isha (Allah be pleased with her) and a group of scholars is that the dead do not hear, using as proof the statement of Allah Most High, “Truly you cannot cause the dead to listen.” (Qur’an 27:80) As such, in accordance with the position that the dead can hear in their graves, it would be permitted to request the deceased for Dua’ and intercession at his grave. Conversely, in accordance with the position that the dead are unable to hear in their graves, it would not be permitted. Since, this is a matter of genuine scholarly difference, no one position should be considered as absolute and decisive. It is possible that Allah Most High makes the dead in the grave hear a speech out of His Infinite Power, and Allah knows best. b) Requesting a Prophet or deceased saint from a distance (and not at his grave) to supplicate on one’s behalf. For example, whilst sitting at home, one says, “O Prophet, please pray for me that Allah forgives my sins.” Since, there are no such examples in Hadith literature or from the practice of the Companions and early Muslims, this is best avoided. Most scholars consider it to be impermissible, given that there is no ‘clear’ evidence suggesting that one’s request will be heard or conveyed to the deceased person. Indeed, the Hadith mentions that salutations (salawat) recited upon the Messenger of Allah (Allah bless him & give him peace) are conveyed to him [by the angels], but there is no mention of Dua’ requests being conveyed to him. Indeed, it is ‘possible’ that Allah Most High conveys the message to the deceased, but since there are no proofs or examples, it is best to refrain – especially in the case of deceased persons besides the Prophet such as saints and the righteous. 5) Calling upon and seeking help from deceased persons in worldly matters through Allah’s granting This means asking help from a deceased person in matters ordinarily in the control of living persons or in apparent causes (al-asbab al-zahira). For example, asking a deceased person for money or asking him to help fix one’s vehicle – believing that he is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help. 6) Calling upon and seeking help in matters of the unseen through Allah’s granting This refers to asking a deceased (or living) person such as a Prophet or saint for help in matters of the unseen (al-umur al-ghaybiyya) which are not ordinarily in the control of humans. For example; asking for good weather, children, prosperity or help in times of distress such as saying “O Messenger of Allah, help me (Ya Rasul Allah Madad)” or addressing the person in the grave and saying “Assist me in my trial” or “O Saint, grant me children” – believing that the one whose help is being sought is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help. Although some scholars may allow these two types of Istighatha (5 and 6) subject to one having a sound belief that it is only Allah who helps in absolute terms, the opinion of many other scholars including most of my teachers (and the position which I hold to be correct) is that such type of Istighatha is an ‘expression’ of Shirk and hence prohibited even if done with a sound belief. Seeking help in a matter not ordinarily in the control of the one whose help is being sought may create a doubt that he is independent in that action, because there is no immediate external reason from Allah’s design in His creation. Since it is a practical expression of Shirk, means to Shirk and resembles the Shirk of the Polytheists (mushrikun), it is forbidden. It is in order to block the means to ‘clear’ Shirk, especially in our times, given the widespread nature of ignorance and corrupt beliefs within the masses. However, the perpetrator of such Istighatha will not be guilty of actual Shirk and disbelief (kufr), rather a sinful act. One must be careful in deeming other Muslims as polytheists (mushrikun) or out of the fold of Islam, especially when the person in question may be a scholar and generally has sound beliefs. 7) Calling upon and seeking help from deceased (or living) persons in absolute terms This refers to asking a Prophet or saint directly for help, believing that Allah Most High has delegated some of his powers to him in a particular area, after which he has become independent in those powers, and can do whatever he wants, whenever he wants, gives to whoever he wants and withholds from whoever he wants, without needing permission from Allah in each and every moment of executing those powers (like the King’s delegation of powers to his viceroy and other officials). For example, asking a saint to grant children with the belief that he has been given complete control of this area by Allah Most High. Istighatha with this type of belief is clear and major Shirk, and takes one out of the fold of Islam, because one is assuming that the deceased shares a certain characteristic of Allah Most High. This was the type of Shirk committed by the idolaters and polytheists of Makka, and severely condemned by Allah Most High. Unlike worldly kings, Allah does not have such subservient rulers working under Him who, after having received powers from Allah, become independent themselves. The worldly kings require such deputies because of their weaknesses, whilst Allah Almighty has no such need. All matters are in His hands, and nothing is in the hand of another in an independent fashion. Allah Most High says, “Whatever you worship, other than Him, are nothing but names you have coined, you and your fathers. Allah has sent down no authority for them. Sovereignty belongs to none but Allah. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know” (Qur’an 12: 40) And, “Say, Who is the One in whose hand lies the kingdom of everything and who gives protection, and no protection can be given against him, if you have knowledge?” (Qur’an 23: 88) It is in this independent fashion we have been taught to seek only Allah’s help in Surat al-Fatiha, “You alone do we worship, and from You alone do we seek help.” (Qur’an 1: 5). The Messenger of Allah (Allah bless him & give him peace) said, “When you ask, ask [only] Allah; and when you seek help, seek help [only] from Allah.” (Bukhari) This is even more serious when the one whose help is being sought is regarded as omnipotent (qadir al-mutlaq), i.e. he has absolute, permanent and intrinsic powers in which he is not always dependent on the Will of Allah, and that this power was not given to him by Allah. Such a belief was not even held by the disbelievers and idolaters of Makka about their objects of worship. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK
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    Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance. There are various forms of Tawassul and Waseela: 1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done. 2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.' 3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise. 4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted. The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam) There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations: 1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145) 2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled. Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.' The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168) Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131 3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121) 'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…) 4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…) In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability. The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well. 5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari. 6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56) 7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82) The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well. Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive: 1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad) 2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381) 3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted. 4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'. 5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318) 6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.) 7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137) 8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj 9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen) 10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50) These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul. More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397) Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'. Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path. and Allah Ta'ala Knows Best Ml. Muhammad ibn Moulana Haroon Abasoomar FACULTY OF SPECIALTY IN HADITH SCIENCES CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.) Source
  50. 1 point
    Question: When it comes to womens sajdah in the Hanafi madhab they are required to put their arms on the ground. It seems as this conflicts with the hadith of Bukhari where the Prophet [saw] forbade putting the hands on the ground like a dog. Please give proof as to why women should go against this hadith even if it be for the sake of modesty. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Women placing her forearms on the ground in sajda is understood from the following: Rasullullah (Sallallahu Alayhi Wa Sallam) said: عن يزيدَ بن أبي حبيب أنَّ رسولَ الله مَرَّ عَلَى امرأتينِ تصليانِ، فقال : «إذَا سَجَدْتُمَا فَضُمَّا بعضَ اللحمِ إلى الأرضِ، فإنَّ المرأةَ لَيْسَتْ في ذلِكَ كالرجلِ “When you make prostration, keep your body attached to the ground because a woman has not been created like a man” [1] If a woman raises her elbows from the ground, her body will not be attached to the ground. Thus she will go against the dictates of the Hadeeth. The narrators of the above Hadeeth have not been classified as weak and not acceptable. In fact, Imam Baihaqi (Rahmatullahi Alayhi) has classified this Hadeeth as the best “Mawsool” Hadeeth on this topic.[2] عن أبى سعيد الخدرى رضى الله عنه صاحب رسول الله صلى الله عليه وسلم عن رسول الله صلى الله عليه وسلم أنه قال خير صفوف الرجال الصف الاول وكان يأمر الرجال أن يتجافوا فى سجودهم ويأمر النساء ينخفضن فى سجودهن وكان يامر الرجال أن يفرشوا اليسرى وينصبوا اليمنى فى التشهد ويأمر النساء أن يتربعن وقال يا معشر النساء لا ترفعن أبصاركن فى صلاتكن تنظرن إلى عورات الرجال Abû Saîd Khudrî (Radhiyallahu Anhu) says that Rasûlullâh (Sallallahu Alayhi Wa Sallam) said, “The best saff for the men is the front saff while the best saff for the women is the last saff. He used to command the men to completely stretch out when performing sajdah while he ordered the women to completely contract during the sajdah. He used to command the men to lay down the left foot and make the right foot upright during tashah-hud. And he used to order the women to practise tarabbu’ (to sit cross legged) and he said, “O women, do not raise your glances in salâh in order to look at the satr of the males.[3] If a woman raises her elbows in Sajdah, she will not be contracting herself as ordered in the Hadeeth. Imâm Abdur Razzâq (211 A.H) رحمه الله has quoted the following hadîth in his Musannaf: وعن على قال إذا سجدت المرأة فلتحتفز ولتلصق فخذيها ببطنها Alî (Radhiyallahu Anhu) says, “When a woman prostrates, she must practise ihtifâz and keep her thighs close to her stomach.”[4] Spreading her elbows will be against Ihtifaaz. Imâm Abû Bakr Ibn Abî Shaybah (235 A.H) رحمه الله narrates the following statement: عن ابراهيم قال إذا سجدت المرأة فلتزق بطنها بفخذيها ولا ترفع عجزتها ولا تجافى كما يجافى الرجل “Ibrâhîm رحمه الله says that when a woman prostrates, she should join her thighs to her stomach without raising her posterior and without stretching her limbs out like a male.”[5] The above will not be fulfilled if a woman raises her elbows in Sajdah. The above Ahadeeth are clear regarding the difference in posture of the man from that of a woman in Salaah. Anyone who has even basic knowledge of Hadeeth would understand the concept of Mukhtalif al-Hadeeth and the sciences of reconciling apparent inconsistencies in Ahadeeth. Not being able to do this will lead one to erroneous conclusions as understood from the question. And Allah Ta’āla Knows Best Moulana Ismail Desai, Durban, South Africa Darul Iftaa Croydon Checked and Approved by, Mufti Ebrahim Desai. 1اعلاء السنن (ج3، ص 26) التلخيص الحبير (ج 1، ص 91) مراسيل لأبي داود 2قال البيهقي: هو أحسن من موصولين في هذا الباب (اعلاء السنن، ج 3، ص 27) 3 السنن الكبرى للبيهقى(ص 223، ج 2 , نشر السنة , ملتان باكستان) و سنن البيهقى (ص 223، ج 2، ادارة التأليفات) المصنف لعبد الرزّاق ، ج 3، ص 138، رقم الحديث: 4932[4] المصنف لابن أبى شيبة ،ج 1،ص 270[5 http://efiqh.com/2012/when-it-comes-to-womens-sajdah-in-the-hanafi-madhab-they-are-required-to-put-their-arms-on-the-ground/
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