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    Ibnul Qayyim رحمه الله said the word الحزن does not appear in the Qur’aan except in the form of forbidding it ولا تهنو ولاتحزنوا or in the form of negating it فلاخوف عليهم ولا هم يحزنون And the reason for this is because there is no benefit for having sadness in the heart. The most beloved thing to shaitan is to make the believing slave sad by taking him off track. The Prophet صلی الله عليه وسلم sought refuge in Allah سبحانه وتعالى from sadness. اللهم إني أعوذ بك من الهم والحزن Source Verses in full
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    Coronavirus Advice Coronavirus Advice 10 Questions regarding Coronavirus In light of the spread of Coronavirus, what is your advice for British Muslims on the following: 1) Should we perform Ṣalāh at home or in the Masjid? 2) Should we bring our own prayer mat to the Masjid? 3) If someone is affected with Coronavirus or is quarantined, what should he do for Jumuʿah Ṣalāh? 4) If the government places restrictions on gatherings including on religious places, what is your advice? 5) Should we avoid shaking hands with fellow Muslims? 6) Are we permitted to travel abroad? 7) What is your advice for those who have ʿUmrah and Hajj bookings? 8) Do you advise any supplications? 9) Should Qunūt Nāzilah be started in Fajr Ṣalāh? 10) Do you recommend any other actions during this crisis? (These questions have been combined together for convenience) بسم الله الرحمن الرحیم Answers These answers reflect the current situation in the UK as of 4 March 2020. The UK has not yet been affected significantly unlike some other countries. Further advice will be shared, should the situation change significantly. 1) Should we perform Ṣalāh at home or in the Masjid? People should continue to perform Ṣalāh in the Masjid as normal. If anyone is diagnosed with Coronavirus or there is a real possibility of being affected due to the symptoms, they should perform Ṣalāh at home. This must be based on real symptoms, for example, fever, not just having a minor runny nose, for example. 2) Should we bring our own prayer mat to the Masjid? Ṣalāh should continue to be performed as usual in the Masjids on the carpets. 3) If someone is affected with Coronavirus or is quarantined, what should he do for Jumuʿah Ṣalāh? A person who is affected with the virus or is quarantined should perform Ẓuhr Ṣalāh. If, however, there are four adult males together in the quarantine or in hospital, and they wish to perform Jumuʿah Ṣalāh, this is permitted. The Khuṭbah (sermon) can be short by reciting Sūrah al-Fātiḥah and a few other Sūrahs of the Qurʾān. There are also short Arabic Khuṭbahs available online which can be used. 4) If the government places restrictions on gatherings including on religious places, what is your advice? Currently, there are no restrictions in the UK on gatherings, therefore this question is hypothetical. If any such restrictions are imposed, specific advice will be issued accordingly. Nevertheless, two possible scenarios are outlined: In the event of a complete restriction on gatherings including in religious places, people should perform Ṣalāh at home in congregation with their families. Ẓuhr Ṣalāh will be performed instead of Jumuʿah Ṣalāh. If, however, they wish to perform Jumuʿah Ṣalāh, they can do so, as long as there are four adult males including the Imam. If partial restrictions are imposed, for example less than 50 people can gather, then multiple congregations should be arranged in one Masjid, particularly for Jumuʿah Ṣalāh, with the times staggered. In this scenario, it will be permitted to have multiple congregational prayers in the same Masjid due to necessity. Each community would coordinate this according to their size and also make use of halls and rooms in the Masjid as necessary. 5) Should we avoid shaking hands with fellow Muslims? The emphasised Sunnah is the Islamic greeting of Assalāmu ʿalaykum. Shaking hands (muṣafaḥah) is desirable, however, not mandatory or emphasised in the same way as the verbal greeting of Salām. Therefore, if a person is diagnosed or thinks he may be affected with this virus, he should avoid shaking hands and suffice with the verbal Salām. Otherwise, there is no need to abstain from shaking hands and people should continue handshakes as usual. As Muslims, we wash our hands many times a day during ablution, before and after eating, and otherwise. Nevertheless, if, someone decides not to shake his hands, a person should not be offended. Those who decide to avoid the handshake should suffice with the verbal Salām without making any other physical gestures or using other body parts. 6) Are we permitted to travel abroad? The Prophet ﷺ said, “If you hear of an [outbreak of] plague in a land, do not enter it; and if the plague occurs in a place while you are in it, do not leave that place” (Ṣaḥīḥ al-Bukhārī, 5728). Therefore, those living in the UK must avoid those areas of the world which have been affected severely. The advice of the Foreign Office and medical professionals in this regard should be noted. Generally, it is advised that all unnecessary international travel is avoided. 7) What is your advice for those who have ʿUmrah and Hajj bookings? People with ʿUmrah and Hajj bookings should follow the advice of the Saudi authorities. Currently, ʿUmrah has been suspended until mid-April. People should be content with the decree of Allah Almighty and note that actions are according to intentions, and all those who intended to travel for ʿUmrah, will attain its reward, inshāʾ Allah. The situation for Ramaḍān and Hajj is not yet clear and people should wait for official advice. If limited quotas are placed for Hajj, priority should be given to those performing their obligatory Hajj. 8) Do you advise any supplications? There are many relevant masnūn supplications. A few are mentioned here: Supplication 1 Anas ibn Mālik (d. 93/711-2, may Allah be pleased with him) narrates that the Prophet ﷺ would say: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَمِنْ سَيِّئِ الأَسْقَامِ ‘O Allah, I seek refuge in You from vitiligo, madness, leprosy, and bad diseases’ (Sunan Abī Dāwūd, 1554, the ḥadīth is ṣaḥīḥ) This supplication should be read regularly at all times. Supplication 2 ʿUthmān ibn ʿAffān (d. 35/656, may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said, “Whoever reads three times in the morning and evening: بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيم ‘In the Name of Allah, by whose Name nothing in the earth or the heaven is harmed, and He is the All-Hearing, the All-Knowing’, nothing will harm him (Sunan al-Tirmidhī, 3388; Sunan Abī Dāwūd, 5088, the ḥadīth is ṣaḥīḥ). This supplication should be read thrice in the morning and thrice in the evening. Supplication 3 ʿAbdullāh ibn ʿUmar (d. 73/693, may Allah be pleased with him) said, “The Prophet ﷺ would not abandon these words in the evening and the morning: اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي ‘O Allah, I ask You for wellbeing in this world and the hereafter. O Allah, I ask You for forgiveness and wellbeing in my religious and worldly affairs, and my family and my wealth. O Allah, conceal my faults and keep me safe from my fears. O Allah, protect me from the front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from beneath me.’” (Sunan Abī Dāwūd, 5074; Sunan Ibn Mājah, 3871; the ḥadīth is ṣaḥīḥ). This supplication should be read at least once in the morning and once in the evening. 9) Should Qunūt Nāzilah be started in Fajr Ṣalāh? Scholars have mixed views regarding Qunūt Nāzilah due to such outbreaks. The ḥanbalīs suggest it is not established because when such incidents occurred in the era of the companions, there is no mention of Qunūt Nāzilah in the ḥadīths. On the other hand, the ḥanafīs and shāfiʿīs encourage Qunūt Nāzilah during such outbreaks. Given the suffering of the Ummah, Qunūt Nāzilah should already be read regularly as outlined in an earlier answer, and therefore it is highly recommended to incorporate the supplications pertaining to the outbreak in the Qunūt. 10) Do you recommend any other actions during this crisis? A Muslim should reflect on this global outbreak and realise that this is a reminder from Allah to awaken our hearts. Allah Almighty is The Almighty and Powerful. Nothing happens without His decree. The human being is very weak. Despite advancements in science and technology, the world powers have been unable to prevent its spread and stop the deaths. Death is a reality and our stay in this world is for a short period. We should turn to Allah and repent for our sins and pledge to abstain from sins and spend a life in accordance with Islamic teachings. Some of the specific actions include: Repent to Allah Almighty. Contemplate death and prepare for the hereafter. Supplicate to Allah Almighty with the aforementioned supplications and other supplications. Perform two rakʿat nafl Ṣalāh regularly and supplicate to Allah Almighty therein and thereafter for protection. This Ṣalāh is to be performed individually. Remember Allah continuously and engage in His remembrance, in particular takbīr and tasbīḥ. Read durūd in abundance. Give optional charity, as charity removes calamities. Keep the gaze lowered and avoid all obscene statements and actions. A ḥadīth from the Prophet ﷺ mentions, “Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them” (Sunan Ibn Mājah, 4019; declared ṣaḥīḥ in al-Mustadrak, 8623). Finally, if a person is diagnosed with this virus, he should believe that this is from Allah Almighty, The Wise who has decided to test him, and that if he exercises patience he will be rewarded and his sins will be forgiven. If a Muslim dies in this illness, he is afforded the status of a martyr. Although medical professionals will attempt to identify the source of the disease, which is understandable to contain the disease, we should avoid attributing blame and believe that everything occurs with the decree and power of Allah Almighty. عن أنس مرفوعا: لا عدوى ولا طِيَرة، ويعجبني الفأل الصالح: الكلمة الحسنة، رواه البخاري (٥٧٥٦). وعن أبي هريرة مرفوعا: لا عدوى ولا طيرة، ولا هامة ولا صفر، وفر من المجذوم كما تفر من الأسد، رواه البخاري (٥٧٠٧). وعن أبي هريرة مرفوعا: لا عدوى ولا صفر ولا هامة، فقال أعرابي: يا رسول الله، فما بال إبلي، تكون في الرمل كأنها الظباء، فيأتي البعير الأجرب فيدخل بينها فيجربها؟ فقال: فمن أعدى الأول؟ رواه البخاري (٥٧١٧). وعن أبي هريرة مرفوعا: لا يوردن ممرض على مصح، رواه البخاري (٥٧٧١). وعن أبي هريرة مرفوعا: المبطون شهيد، والمطعون شهيد، رواه البخاري (٥٧٣٣). وعن أسامة بن زيد مرفوعا: إذا سمعتم بالطاعون بأرض فلا تدخلوها، وإذا وقع بأرض وأنتم بها فلا تخرجوا منها، رواه البخاري (٥٧٢٨). قال محمد في الموطأ (٩٥٥): هذا حديث معروف قد روي عن غير واحد، فلا بأس إذا وقع بأرض أن لا يدخلها اجتنابا له، انتهى. وعن ابن عباس مرفوعا: لا ضرر ولا ضرار، رواه ابن ماجه (٢٣٤٠) بسند فيه جابر الجعفي، ورواه الحاكم (٢٣٤٥) من حديث أبي سعيد الخدري وصححه على شرط مسلم وأقره الذهبي. وعن ابن عمر مرفوعا: من أكل من هذه الشجرة – يعني الثوم – فلا يقربن مسجدنا، رواه البخاري (٨٥٣)۔ قال الخطابي في شرح البخاري (٣/٢١١٨): قوله: لا عدوى، يريد أن شيئا لا يعدى من قبل ذاته وطبعه، وما كان من ضرر وفساد فإنما هو بمشيئة الله وقضائه وقدره، ولذلك قال صلى الله عليه وسلم حين قيل: جرب بعير، فأجرب مائة بعير، فمن أعدى الأول، يريد أن الأول إذا كان مضافا إلى الله عز وجل، فالثاني بمثابته. وقد قيل في هذا وجه آخر، وهو أن المراد به بعض الأدواء والعاهات دون بعض، وذلك كالطاعون يقع ببلد فيهرب منه خوفا من العدوى، فنهى عنه رسول الله صلى الله عليه وسلم، وقال: إذا كان ببلد فلا تدخلوه، وإذا كان بالبلد الذي أنتم به فلا تخرجوا منه، أي: كأنكم تظنون أن الفرار من قدر الله ينجيكم منه، ومعنى قوله: لا تدخلوه، أي: ليكون أسكن لنفوسكم وأطيب لعيشكم، انتهى۔ وقال في معالم السنن (٤/٢٣٤): وليس المعنى في النهي عن هذا الصنيع من أن المرضى تعدي الصحاح، ولكن الصحاح إذا مرضت بإذن الله وتقديره وقع في نفس صاحبه أن ذلك إنما كان من قبل العدوى، فيفتنه ذلك ويشككه في أمره، فأمر باجتنابه والمباعدة عنه لهذا المعنى. وقد يحتمل أن يكون ذلك من قبل الماء والمرعى، فتستوبله الماشية، فإذا شاركها في ذلك الماء الوارد عليها أصابه مثل ذلك الداء، والقوم بجهلهم يسمونه عدوى، وإنما هو فعل الله تبارك وتعالى بتأثير الطبيعة على سبيل التوسط في ذلك، انتهى۔ وقال ابن بطال في شرح البخاري (٢/٤٦٦): وفيه: دليل أن كل ما يتأذى به كالمجذوم وشبهه يبعد عن المسجد وحلق الذكر، وقد قال سحنون: لا أرى الجمعة تجب على المجذوم، واحتج بقوله عليه السلام: من أكل من هذه الشجرة فلا يقربن مسجدنا، وأفتى أبو عمر أحمد بن عبد الملك بن هاشم في رجل شكا جيرانه أنه يؤذيهم في المسجد بلسانه، قال: يخرج عن المسجد، ويبعد عنه، ونزع بهذا الحديث، وقال: أذاه أكثر من أذى الثوم، وهذا الحديث أصل في نفي كل ما يتأذى به، انتهى۔ وقال العيني في عمدة القاري (٦/١٤٦) تبعا لابن الملقن في التوضيح (٧/٣٤٢): ويلحق بما نص عليه في الحديث كل ما له رائحة كريهة من المأكولات وغيرها، وإنما خص الثوم هنا بالذكر، وفي غيره أيضا بالبصل والكراث لكثرة أكلهم بها، وكذلك ألحق بذلك بعضهم من بفيه بخر، أو به جرح له رائحة، وكذلك القصاب والسماك والمجذوم والأبرص أولى بالإلحاق، وصرح بالمجذوم ابن بطال. ثم نقل العيني كلامه المذكور. وكلام العيني حكاه ابن عابدين في رد المحتار (١/٦٦١) ملخصا وأقره۔ وقال ابن بطال في شرح البخاري (٩/٤١٢): قال ابن حبيب: وكذلك يمنع المجذوم من المسجد والدخول بين الناس واختلاطه بهم كما روي عن عمر أنه مر بامرأة مجذومة تطوف بالبيت فقال لها: يا أمة الله، اقعدي في بيتك ولا تؤذي الناس، انتهى۔ وقال النووي في شرح مسلم (١٤/١٧٣): قال القاضي: في هذا الحديث من الفقه ما قاله بعض العلماء أنه ينبغي إذا عرف أحد بالإصابة بالعين أن يجتنب ويتحرز منه، وينبغي للإمام منعه من مداخلة الناس ويأمره بلزوم بيته، فإن كان فقيرا رزقه ما يكفيه ويكف أذاه عن الناس، فضرره أشد من ضرر آكل الثوم والبصل الذي منعه النبي صلى الله عليه وسلم دخول المسجد، لئلا يؤذي المسلمين، ومن ضرر المجذوم الذي منعه عمر رضي الله عنه والعلماء بعده الاختلاط بالناس، ومن ضرر المؤذيات من المواشي التي يؤمر بتغريبها إلى حيث لا يتأذى به أحد، وهذا الذي قاله هذا القائل صحيح متعين ولا يعرف عن غيره تصريح بخلافه، انتهى. وقال (١٤/٢٢٨): قال القاضي: قالوا: ويمنع من المسجد والاختلاط بالناس، قال: وكذلك اختلفوا في أنهم إذا كثروا هل يؤمرون أن يتخذوا لأنفسهم موضعا منفردا خارجا عن الناس ولا يمنعوا من التصرف في منافعهم، وعليه أكثر الناس، أم لا يلزمهم التنحي، قال: ولم يختلفوا في القليل منهم في أنهم لا يمنعون، قال: ولايمنعون من صلاة الجمعة مع الناس ويمنعون من غيرها. قال: ولو استضر أهل قرية فيهم جذمى بمخالطتهم في الماء، فإن قدروا على استنباط ماء بلا ضرر أمروا به، وإلا استنبطه لهم الآخرون، أو أقاموا من يستقى لهم وإلا فلا يمنعون، انتهى. وراجع إكمال المعلم (٧/٨٥ و ١٦٤) للقاضي عياض۔ وقال ابن نجيم في البحر الرائق (٢/١٨١): قوله (كالخسوف والظلمة والريح والفزع) أي حيث يصلي الناس فرادى، لأنه قد خسف القمر في عهده عليه السلام مرارا، ولم ينقل أنه جمع الناس له ولأن الجمع فيه متعسر كالزلازل والصواعق وانتشار الكواكب والضوء الهائل بالليل والثلج والأمطار الدائمة وعموم الأمراض والخوف الغالب من العدو ونحو ذلك من الأفزاع والأهوال، لأن ذلك كله من الآيات المخوفة، والله تعالى يخوف عباده ليتركوا المعاصي ويرجعوا إلى الطاعة التي فيها فوزهم وخلاصهم، وأقرب أحوال العبد في الرجوع إلى ربه الصلاة، انتهى۔ وقال ابن نجيم في الأشباه والنظائر (ص ٣٣١): فائدة في الدعاء برفع الطاعون: سئلت عنه في طاعون سنة تسع وستين وتسع مائة بالقاهرة فأجبت بأني لم أره صريحا، ولكن صرح في الغاية وعزاه الشمني إليها بأنه إذا نزل بالمسلمين نازلة. قنت الإمام في صلاة الفجر، وهو قول الثوري وأحمد، وقال جمهور أهل الحديث: القنوت عند النوازل مشروع في الصلاة كلها، انتهى. وفي فتح القدير أن مشروعية القنوت للنازلة مستمر لم ينسخ، وبه قال جماعة من أهل الحديث، وحملوا عليه حديث أبي جعفر عن أنس رضي الله عنه: ما زال رسول الله صلى الله عليه وسلم يقنت حتى فارق الدنيا، أي عند النوازل، وما ذكرنا من أخبار الخلفاء يفيد تقرره لفعلهم ذلك بعده صلى الله عليه وآله وسلم، وقد قنت الصديق رضي الله عنه في محاربة الصحابة رضي الله عنهم مسيلمة الكذاب وعند محاربة أهل الكتاب، وكذلك قنت عمر رضي الله عنه، وكذلك قنت علي رضي الله عنه في محاربة معاوية، وقنت معاوية في محاربته، انتهى. فالقنوت عندنا في النازلة ثابت. وهو الدعاء برفعها. ولا شك أن الطاعون من أشد النوازل، قال في المصباح: النازلة المصيبة الشديدة تنزل بالناس، انتهى. وفي القاموس: النازلة الشديدة، انتهى. وفي الصحاح: النازلة الشديدة من شدائد الدهر تنزل بالناس، انتهى، وذكر في السراج الوهاج: قال الطحاوي: ولا يقنت في الفجر، عندنا من غير بلية، فإن وقعت بلية فلا بأس به كما فعل رسول الله صلى الله عليه وسلم، فإنه قنت شهرا فيها، يدعو على رعل وذكوان وبني لحيان ثم تركه، كذا في الملتقط، انتهى. فإن قلت: هل له صلاة؟ قلت: هو كالخسوف لما في منية المفتي قبيل الزكاة: في الخسوف والظلمة، في النهار واشتداد الريح والمطر والثلج والأفزاع وعموم المرض يصلي وحدانا، انتهى. ولا شك أن الطاعون من قبيل عموم المرض، فتسن له ركعتان فرادى، وذكر الزيلعي في خسوف القمر أنه يتضرع كل واحد لنفسه، وكذا في الظلمة الهائلة بالنهار والريح الشديدة والزلازل والصواعق وانتشار الكواكب والضوء الهائل بالليل والثلج والأمطار الدائمة وعموم الأمراض والخوف الغالب من العدو ونحو ذلك من الأفزاع والأهوال، لأن كل ذلك من الآيات المخوفة، انتهى. فإن قلت: هل يشرع الاجتماع للدعاء برفعه كما يفعله الناس بالقاهرة بالجبل؟ قلت: هو كخسوف القمر، وقد قال في خزانة المفتين: والصلاة في خسوف القمر تؤدى فرادى، وكذلك في الظلمة والريح والفزع، لا بأس بأن يصلوا فرادى ويدعون ويتضرعون إلى أن يزول ذلك، انتهى. فظاهره أنهم يجتمعون للدعاء والتضرع، لأنه أقرب إلى الإجابة، وإن كانت الصلاة فرادى، وفي المجتبى في خسوف القمر: وقيل: الجماعة جائزة عندنا لكنها ليست سنة، انتهى، وفي السراج الوهاج: يصلي كل واحد لنفسه في خسوف القمر وكذا في غير الخسوف من الأفزاع كالريح الشديدة والظلمة الهائلة من العدو والأمطار الدائمة والأفزاع الغالبة، وحكمها حكم خسوف القمر، كذا في الوجيز، وحاصله: أن العبد ينبغي له أن يفزع إلى الصلاة عند كل حادثة، فقد كان النبي صلى الله عليه وسلم إذا أحزنه أمر صلى،، انتهى، وذكر شيخ الإسلام العيني رحمه الله في شرح الهداية: الريح الشديدة والظلمة الهائلة بالنهار والثلج والأمطار الدائمة والصواعق والزلازل وانتشار الكواكب والضوء الهائل بالليل وعموم الأمراض وغير ذلك من النوازل والأهوال والأفزاع إذا وقعن، صلوا وحدانا وسألوا وتضرعوا، وكذا في الخوف الغالب من العدو، انتهى. فقد صرحوا بالاجتماع والدعاء بعموم الأمراض، وقد صرح شارحو البخاري ومسلم والمتكلمون على الطاعون كابن حجر بأن الوباء اسم لكل مرض عام وأن كل طاعون وباء، وليس كل وباء طاعونا، انتهى، فتصريح أصحابنا بالمرض العام بمنزلة تصريحهم بالوباء وقد علمت أنه يشمل الطاعون. وبه علم جواز الاجتماع للدعاء برفعه، لكن يصلون فرادى ركعتين ينوي ركعتي رفع الطاعون. وصرح ابن حجر بأن الاجتماع للدعاء برفعه بدعة وأطال الكلام فيه، انتهى۔ ووافقه ابن عابدين في رد المحتار (٢/١١) قال: قوله (إلا لنازلة) قال في الصحاح: النازلة الشديدة من شدائد الدهر، ولا شك أن الطاعون من أشد النوازل، أشباه، انتهى. وراجع فيه (٢/١٨٣). وهذا هو الذي جزم به الشافعية، قال النووي في شرح المهذب (٣/٤٩٤): الصحيح المشهور الذي قطع به الجمهور ان نزلت بالمسملين نازلة كخوف أو قحط أو وباء أو جراد أو نحو ذلك قنتوا في جميعها وإلا فلا، انتهى۔ والمرجح عند الحنابلة أن لا يقنت لدفع الوباء، قال ابن مفلح في الفروع (٢/٣٦٧): ويتوجه لا يقنت لدفع الوباء في الأظهر، ش، لأنه لم يثبت القنوت في طاعون عمواس ولا في غيره، ولأنه شهادة للأخبار، فلا يسأل رفعه، انتهى. وأقره البرهان بن مفلح في المبدع (٢/١٧) والمرداوي في الإنصاف (٢/١٧٥)۔ وجاء في الأصل (١/٣١١): قلت: أرأيت إماما خطب الناس يوم الجمعة ففزع الناس، فذهبوا كلهم إلا رجلا واحدا بقي معه، كم يصلي الإمام؟ قال: يصلي أربع ركعات، إلا أن يبقى معه ثلاثة رجال سواه فيصلي بهم الجمعة، وذلك أدنى ما يكون، انتهى. وصرح بنحوه في الجامع الصغير (ص ١١٢). وقال ابن قطلوبغا في التصحيح (ص ١٨٤) وأقره ابن عابدين (٢/١٥١): رُجح في الشروح دليله، واختاره المحبوبي والنسفي، انتهى۔ فائدة: قال ابن قتيبة في المعارف (١/٦٠١): حدثني أبو حاتم، عن الأصمعي، قال: أول طاعون في الإسلام طاعون عمواس بالشام، فيه مات معاذ بن جبل، وامرأتاه وابنه، وأبو عبيدة بن الجراح. وطاعون شيرويه بن كسرى بالعراق، في زمن واحد، وكانا جميعا في زمن عمر بن الخطاب. وبين طاعون شيرويه وبين طاعون عمواس مدة طويلة. ثم طاعون الجارف في زمن ابن الزبير سنة تسع وستين، وعلى البصرة يومئذ عبيد الله بن عبد الله بن معمر، ثم طاعون الفتيات، لأنه بدأ في العذارى والجواري بالبصرة، وبواسط وبالشام وبالكوفة، والحجاج يومئذ بواسط في ولاية عبد الملك بن مروان، ومات فيه عبد الملك بن مروان، أو بعده بقليل، ومات فيه أمية بن خالد بن عبد الله بن خالد بن أسيد، وعلي بن أصمع، وصعصعة بن حصن، وكان يقال له: طاعون الأشراف. ثم طاعون عدى بن أرطاة سنة مائة. ثم طاعون غراب سنة سبع وعشرين ومائة، وغراب رجل من الرباب، وكان أول من مات فيه في ولاية الوليد بن يزيد بن عبد الملك. ثم طاعون سلم بن قتيبة سنة إحدى وثلاثين ومائة في شعبان وشهر رمضان، وأقلع في شوال، ومات فيه أيوب السختياني. قال: وقال الأصمعي مرة أخرى: وقع طاعون سلم بالعراق يوم الخروج، يعنى يوم العيد، سنة إحدى وثلاثين، وبالشام سنة خمس وثلاثين، وكان إذا فتح أفرق منه صاحبه. وفي طاعون الأشراف يقول الشاعر:۔ وما ترك الطاعون من ذي قرابة ، إليه إذا كان الإياب يؤوب ولم يقع بالمدينة ولا بمكة طاعون قط، انتهى كلام ابن قتيبة۔ وراجع رسالة السيوطى: ما رواه الواعون في أخبار الطاعون، وهي مطبوعة من دار القلم دمشق۔ Allah know best Yusuf Shabbir 11 Rajab 1441 / 4 March 2020 Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir https://islamicportal.co.uk/coronavirus-advice/
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    Therapy through the Qur’an Series Aalimah S. Ahmed Zaynab Academy Online Session 1 – 27th March 2020 Aim of this Series Disclaimer: This series will not focus on major mental health problems like suicidal thoughts, clinical depression, etc and does not replace medical treatment. The series will focus on minor mental health problems and learning how to cope/manage, mentally and emotionally through practical and spiritual solutions. The focus will be on understanding and changing our thinking patterns (caused due to life experiences) because thoughts affect our emotions, which in turn affect our actions. Therapy through the Qur’an One’s beliefs and values can change the thought process. What we learn in the Qur’an is theoretical, and this series is about how can we incorporate it into our thought process and overcome and break the mental health problems. Introduction At present we are living in an unprecedented time of a pandemic – unprecedented in terms of being globally affected. With physical illness, families being closed in together in homes where there may be arguments, issues, etc., together with anxiety, fear and an uncertain future, mental health problems are likely to increase especially for people already suffering from anxiety and depression and for women who need to be strong to hold the family together. It is therefore very important to understand mental health especially through the Qur’an. The introduction session will cover understanding mental health, how to deal with minor mental health problems and how to approach mental health.
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    Therapy through the Qur’an Series - Sisters only! Aalimah S. Ahmed Zaynab Academy Online March 2020 Register here: http://www.zaynabacademyonline.org/registration-form-upcoming-workshops/
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    Angels playing with the beard Q. Is the following narration correct to quote? It is reported that Rasoolullah Sallallahu Alayhi Wasallam saw a man with a little hair/beard (on his chin) and he smiled. The man then stood up to shave his beard/little hair (feeling ashamed of having little hair on his chin) …Then Rasoolullah Sallallahu Alayhi Wasallam informed him that he saw angels playing with his beard. In another report Nabi Sallallahu Alayhi Wasallam said that the reason I smiled was because I saw an angel assigned to guard every hair. (Question published as received) A. There is no basis found to the above narration in any of the books of Ahadith. Hence, it is not suitable to quote or narrate without a valid basis or source. The angels of Allah have been assigned by Allah to protect human beings as a whole without any mention of being assigned specifically to protect the hair/beard on the chin of a person. Allah Ta’ala says: "For every one (among you), there are angels rotating with one another, in front of him and behind him, who guards him under the command of Allah." (Surah Ra’d, Verse 11) Ibn Katheer writes, there are four angels at night and four angels during the day. Two angels record the deeds, one angel on the right records the good deeds and one angel on the left records the bad deeds. The two other angels guard and protect a person, one angel protects one from the front and one angel protects one from the back. So, there are four angels by day and four angels by night, rotating with one another. (4/437) 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) Council of Muslim Theologians
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    Coronavirus, Islam and Quarantine Posted bymuslimadentist 31st Jan 2020 CORONAVIRUS The illness was first reported in late December 2019 in Wuhan, a major city in central China, and has been rapidly spreading. The name of coronavirus comes from its shape, which resembles a crown or solar corona when imaged using an electron microscope. Coronavirus is in the same family of viruses as the well-known severe acute respiratory syndrome coronavirus (SARS-CoV) and Middle East respiratory syndrome coronavirus (MERS-CoV), which have killed hundreds of people in the last 17 years. Coronaviruses are zoonotic, meaning they are transmitted between animals and people. Detailed investigations found that SARS-CoV was transmitted from civet cats to humans and MERS-CoV from dromedary camels to humans. Several known coronaviruses are circulating in animals that have not yet infected humans. Common signs of infection include respiratory symptoms, fever, cough, shortness of breath and breathing difficulties. In more severe cases, infection can cause pneumonia, severe acute respiratory syndrome, kidney failure and even death. Standard recommendations to prevent infection spread include regular hand washing, covering mouth and nose when coughing and sneezing, thoroughly cooking meat and eggs. Avoid close contact with anyone showing symptoms of respiratory illness such as coughing and sneezing. WHAT DOES ISLAM SAY ABOUT QUARANTINE? Abu Salamah reported: The Messenger of Allah, peace and blessings be upon him, said, Al-Nawawi said, “As for the statement ‘do not mix the sick with the healthy,’ it guides to avoidance of what results in harm, as per the consistent action of Allah and his decree.” Source: Sharḥ al-Nawawī ‘alá Ṣaḥīḥ Muslim 2220 Narrated Saud: The Prophet (ﷺ) said, EXAMPLE FROM THE LIFE OF UMAR BIN AL-KHATTAB RA Narrated `Abdullah bin `Abbas:`Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the (Muslim) army, Abu ‘Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. `Umar said, “Call for me the early emigrants.” So `Umar called them, consulted them and informed them that an epidemic had broken out in Sham. Those people differed in their opinions. Some of them said, “We have come out for a purpose and we do not think that it is proper to give it up,” while others said (to `Umar), “You have along with you. other people and the companions of Allah’s Messenger (ﷺ) so do not advise that we take them to this epidemic.” `Umar said to them, “Leave me now.” Then he said, “Call the Ansar for me.” I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave me now,” and added, “Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca.” I called them and they gave a unanimous opinion saying, “We advise that you should return with the people and do not take them to that (place) of epidemic.” So `Umar made an announcement, “I will ride back to Medina in the morning, so you should do the same.” Abu ‘Ubaida bin Al-Jarrah said (to `Umar), “Are you running away from what Allah had ordained?” `Umar said, “Would that someone else had said such a thing, O Abu ‘Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained. Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?” At that time `Abdur-Rahman bin `Auf, who had been absent because of some job, came and said, “I have some knowledge about this. I have heard Allah’s Messenger (ﷺ) saying, ‘If you hear about it (an outbreak of plague) in a land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it.’ ” `Umar thanked Allah and returned to Medina. Reference : Sahih al-Bukhari 5729 https://ilmseeker98.wordpress.com/2020/01/31/coronavirus-islam-and-quarantine/
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    Q. Is there any belief in Islam that after a person passes away, a person’s soul moves into another form, like a form of an animal, bird or insect and roams around one’s house, family and friends looking over them? A. The belief in resurrection and life after death is one of the fundamental and core beliefs of Islam. The belief of reincarnation i.e. believing that one’s soul moves into another living form or body after exiting one’s body in an endless cycle contradicts this fundamental and core belief of Islam. The belief of reincarnation exists most commonly amongst the Hindus, Buddhist, Sikhs and also has roots in Greek philosophy. None of these has any basis in Islam. As Muslims, we believe that once the soul exits the body, it enters an intermediary state between this world and the hereafter (Barzakh) and remains there until the time of resurrection. When resurrection takes place, the soul is placed in a new body to face Judgement in the court of Allah Ta’ala. The soul does not move into another living form or body in this world after death and neither does it roam around one’s house, family or friends. If a Muslim believes in reincarnation and negates the fundament belief of resurrection and life after death, such a belief takes one out of the fold of Islam. (Ar-Rooh – Ibnul Jawzi 1/114 - Fataawa Darul Uloom 12/215) 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) Council of Muslim Theologians
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    Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned the following: The actual meaning of zikr is for a person to fulfil the command of Allah Ta‘ala that relates to him in every given situation. Allah Ta‘ala commands us in the Qur’aan Majeed saying: یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تُلْهِکُمْ اَمْوَالُکُمْ وَلَاۤ اَوْلَادُکُمْ عَنْ ذِکْرِ اللّٰه O you who believe! Do not let your wealth or children turn you away from the remembrance (command) of Allah Ta‘ala. (Surah Munaafiqoon v. 9) Hence, while one is at home interacting with his family and children, or while one is engaged in trade and commerce, if he ensures that he remains obedient to Allah Ta‘ala and does not break His commands while fulfilling these worldly needs, then even though he is engaged in these occupations, he will be regarded as a person engaged in the remembrance of Allah Ta‘ala. (Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 57) Ihyauddeen.co.za
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    When entering a town or city, one should recite the following duaa thrice: اَللَّهُمّ بَارك لنَا فِيهَا O Allah, grant us barakah in this place Thereafter, one should recite the following duaa: اَللَّهُمَّ ارْزُقنَا جَنَاهَا وَحَبِّبنَا إِلَى أَهلِهَا وَحَبِّبْ صَالِحِى اَهلِهَا إِلَينَا O Allah, give us of its fruits and produce and make us beloved to its people and make the pious of its people beloved to us. عن ابن عمر رضي الله عنهما قال كنا نسافر مع رسول الله صلى الله عليه و سلم فإذا رأى القرية يريد ان يدخلها قال اللهم بارك لنا فيها ثلاث مرات اللهم ارزقنا جناها وحببنا إلى أهلها وحبب صالحى اهلها إلينا (المعجم الأوسط للطبراني رقم 4755) Hazrat ibn Umar (radhiyallahu ‘anhuma) reports: “We (the Sahaabah (radhiyallahu ‘anhum)) would travel with Rasulullah (sallallahu ‘alaihi wasallam). When Rasulullah (sallallahu ‘alaihi wasallam) saw a town which he intended entering, he would recite the following duaa.” اَللَّهُمّ بَارك لنَا فِيهَا اَللَّهُمّ بَارك لنَا فِيهَا اَللَّهُمّ بَارك لنَا فِيهَا اَللَّهُمَّ ارْزُقنَا جَنَاهَا وَحَبِّبنَا إِلَى أَهلِهَا وَحَبِّبْ صَالِحِى اَهلِهَا إِلَينَا Ihyauddeen.co.za
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    YOUTH HUB Be Inspired: Be a Man! Bidding Farewell to his Bride Bodybuilding Look at the Finish line! Six Checkpoints It's Happening on New Years Eve Hanging around in the Wrong 'Joints' Interested in Girls Committed the Sin Again Watching and Following Soccer As You Live, so Shall You Die Masturbation - A Disastrous Problem Faced by the Youth The Perfume of Piety Muhammad bin Qasim : The Youth Commander of Islam Short Audios: Friends are Smoking Weed What's your Number??? Moment of Pleasure, Lifetime of Regret Youth Programmes: Islaahi Jalsa - Ml Ridwaan Kajee (D.B) Islaahi Jalsa - Mufti Yusuf Desai (D.B) For More Inspiring Advices, visit www.ibnuabbaas.co.za
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    Abu Dardaa (r) teaches how to deal with sinners | Short Reminders Series | Mufti Ebrahim Desai Saheb
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    🇦 🇱 🇱 🇦 🇭 - 🇰 🇳 🇴 🇼 🇸 ────────────────── 🎀 Telegram.me/motivationforsoul Allah knows when you do something for someone and they don't thank you. He knows when you get up to pray in the early hours of the morning while the rest of the world is asleep. He knows when you hold your tongue instead of being rude or disrespectful. He knows when you don't argue with your parents even though you know you're right. He knows when you do the smallest of good deeds, so small even you forget about it. We all fight battles. No one knows except Allah. Just remember, He knows all. And He can help you all. There's no pain Allah doesn't understand. There's no struggle Allah doesn't know. There's no cry Allah doesn't hear. Don't expect everyone to understand you. They haven't walked in your shoes. Turn to Allah, for only He knows what you're going through, and only He can help you. Holy Qur’an, al-An’am 59: Allah knows what is on the land and in the sea. Not a leaf falls but that He knows it.” So Do not be sad, because Allah knows it all.
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    Wa Ma Tawfeeqi il-laah bil-laahby MuQeet Dear brothers and sisters, Assalamu Alaikum. In today’s society, success seems to have many “fathers”. Failure is an orphan. Nobody wants to own it! You might have heard people bragging: ‘Your success is because of me!’ ‘You got promoted because of my recommendation!’ ‘Without me, you’ll be nowhere!’ ‘Your accomplishment is due to my favour!’ ‘No, it’s not because of him, its only because of me, you achieved success!’!! A true Muslim understands the hollowness of such a bragging! “Wa Ma Tawfeeqee il-laah bil-laah” is a powerfully loaded statement. It facilitates a Muslim in burying arrogance and autocracy. Saying “Wa Ma Tawfeeqee il-laah bil-laah” is awe inspiring. Emaan boasting. Heart solacing! “Wa Ma Tawfeeqee il-laah bil-laah” is one statement that highlights the reality of all realities: Success, prosperity, strength, guidance, accomplishment, consistence, compatibility, good fortune, happy outcome – all come from Allah alone. He is the Giver of Success and Succour. Saying “Wa Ma Tawfeeqee il-laah bil-laah” not only brings solace to one’s heart, it makes a Muslim emotionally and psychologically stronger. Those who listen to this statement also are blessed in that it makes them think and therefore provide an opportunity to save themselves from falling into the pitfalls created by Shaytaan. Uttered by Prophet Shu’ayb, alaihis-salam, while addressing his nation, this statement is one of the oft-repeated Islamic declarations especially by those dedicated in the field of da’wah, teaching-learning-propagating. “He (Prophet Shu’ayb) said, “O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him…? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah. Upon him I have relied, and to Him I return”. (Surah Huud 11: 88) The word Tawfeeq comes from the Arabic root ‘waaw-fa-qaaf’ (wafaqa) which means ‘to match, to agree with, to occur at a time of something, to succeed, to be right, proper, suitable, fit, appropriate, to be well-guarded, to adapt, to have success, be successful, to inspire’. The Arabic word “Tawfeeq” is so rich that it carries myriad of meanings: “conformation, adaptation, accommodation, balancing, adjustment, settlement, reconciliation, mediation, peace making, success, succeeding, successfulness, happy outcome, good fortune, prosperity”. Owing to the richness of the Arabic word “Tawfeeq”, I feel these translators have found difficulty while translating into English, and this is evident in the following different translations: “And my success is not but through Allah” (Sahih International) “And my guidance cannot come except from Allah”(Muhsin Khan and Hilali) “My welfare is only in Allah” (Pickthall) “and my success (in my task) can only come from Allah” (Yusuf Ali) “My succour is only with Allah” (Zafar Ishaq Ansari, for Maududi) “And accomplishment of my wish can come only from Allah” (Basheer Ahmed Mohyideen) “And whatever (good) I do is due to the help of Allah” (Imtiaz Ahmed) “Nor is my success in the hands of other than God”. (Ahmad Zaki Hammad) “My success depends on Allah alone”(Aadil Salahi, for Sayyid Qutb) “and no success (in bringing about the reform) can I attain except by Allah’s will” (Dr. Mohar Ali) Since ‘to inspire’ is also one meaning of Tawfeeq, we can translate Wa Ma Tawfeeqee il-laah bil-laah as: ‘And my inspiration can come only from Allah”. To sum up: We all need to believe and accept, understand and have firm conviction in declaring: “My success, my inspiration, my guidance, my succour, my accomplishment, my reconciliation in my reform work, my welfare, my adjustment, my adaptation, my prosperity can come only and only through Allah, and none else”! Attributing success to Allah must be the way of a true Muslim. إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّـهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – I only intend to reform to be best of my ability and my success in my work can come only from Allah. May Allah give us the much-needed Tawfeeq and Hidayah to live by His Guidance. Aameen. Jazakallahu Khayra for reading this post of mine. Source: https://jamiat.org.za/tawfeeq-ability/
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    An Accepted Qurbaani – How? When Sayyiduna Aadam and Hawwa (alaihimas salaam) came to live in the world and started having children, it so happened that they had twins from every pregnancy, one of the two being a boy, while the other, a girl. When the issue of marriage came, since there was no one other than brothers and sisters – and a brother cannot be married to his sister – Allah Ta‘ala instructed that the boy born from one set of twins should marry the girl born from the other set of twins and vice-versa. But, the girl born with the first boy, Qaabil, was beautiful while the girl born with the second boy, Haabil, was unattractive. When the time of marriage came, the unattractive girl born with Haabil fell to the lot of Qaabil according to the law. This enraged Qaabil. He turned hostile to Haabil and started insisting that the girl born with him should be given to him in marriage. Sayyiduna Aadam (alaihis salaam) did not accept the demand. However, to remove the division between Haabil and Qaabil, he proposed that they should both offer their respective sacrifice for Allah Ta‘ala. Whoever has his sacrifice accepted will be the one to have that girl. He was certain that the sacrifice to be accepted will be the sacrifice of the one who has the right to marry her, that is, the sacrifice of Haabil. In that era, an open sign of a sacrifice being accepted was that a fire would come from the sky and consume the sacrifice; and the sacrifice which was not consumed by the fire was the sign of its non-acceptance. Haabil owned a flock of sheep and goats. He happily offered the sacrifice of the best and healthiest sheep he possessed. Qaabil was a grain farmer. He offered a few poor quality grains as his sacrifice. As was customary with them, a fire came from the sky and ate up the sacrifice offered by Haabil while the sacrifice offered by Qaabil remained lying where it was, untouched. Qaabil was further enraged and said to his brother: “I will kill you.” Haabil responded in a peaceful manner: “Allah Ta‘ala only accepts from those who possess taqwa (Allah consciousness).” That is, if you had been conscious of Allah Ta‘ala, practising taqwa and piety, your sacrifice too would have been accepted. Since you did not do so, the sacrifice was not accepted. Hence, why blame me for it? (Tafseer Ibni Katheer vol. 2, pg. 43 and Ma‘aariful Quraan vol. 3, pg. 112) Lessons: 1. If we desire that our Qurbani (sacrifice) be accepted in the Divine court, it is essential for us to adopt Taqwa in every aspect of our lives, since the meat and blood does not reach Allah Ta‘ala, rather it is the Taqwa which is seen by Him. 2. When we see that Allah Ta‘ala has given someone a particular blessing, we should regard our deprivation as a result of our own shortcomings and sins. Thus we should repent from our wrong ways instead of wishing and worrying about ways through which the other person could be made to lose the blessing that he is enjoying. uswatulmuslimah
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    As-Salaam alaikum, The Noble Messenger of Allah, Sallallahu alaihi Wasallam, said:-- "Man should call upon Allah alone to provide for all his needs, so much so that even if a shoe-lace is broken, he should pray to Allah to provide a shoe-lace, and if he needs salt, he should beseech Allah to send it to him." [Tirmidhi].
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    Ziyaarah Times For Women To Enter the Rawdhah Mubarak
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    Definitely as its on fear of Alah ta'ala that makes a person be just behind closed doors
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    The Reality of Wazā'if Hadrat Mawlana Muhammad Saleem Dhorat hafizahullah When struck by an illness, difficulty or calamity, it is natural for us to try our best to relieve ourselves of it. Allāh ta'ālā, being our Creator, is well aware of this, and consequently He has not only permitted, but also encouraged us to adopt means that help us to remove the difficulty we find ourselves in. However, due to our limited understanding and knowledge we do not adopt the correct means, or if we do, then we do not adopt them suitably. There are two types of means that we can utilise to help us at a time of difficulty: spiritual and worldly. From these, we should always adopt spiritual resources first. Adopting spiritual resources means turning to Allāh ta'ālā. This in itself further comprises two parts: the first is to assess our lives and see where we are faltering in our obedience to Allāh ta'ālā; having realised this, we should strive towards rectification through tawbah and istighfār. The second part is to make du'ā to Allāh ta'ālā and ask Him to fulfil our needs and remove the difficulty. After this, we should adopt suitable and permissible worldly resources. Those who are ill should take advice from an experienced and qualified doctor and follow his advice. Those involved in a court case should seek help from an experienced lawyer. However, we must ensure that in adopting worldly resources we do not do anything contrary to the Pleasure of the Creator. Common Mistakes After understanding the correct procedure to follow when trying to remove difficulties, let us now look at some common mistakes made in this regard. Those Muslims who do not follow the Sharī'ah do not adopt spiritual resources at all. Their attention is entirely on worldly resources. We must remember that these means will only prove beneficial if Allāh ta'ālā wills. Therefore, without turning to Allāh ta'ālā there is no guarantee of success. Those who, to some degree, do follow the injunctions of the Sharī'ah, adopt spiritual resources, but do so according to their own limited understanding. A common mistake is giving too much importance to wazā'if. (Wazā'if refers to the recitation of certain verse(s), name(s) of Allāh ta'ālā etc. a certain number of times to fulfil a particular need.) Too much attention on wazā'if can lead people to overlook the importance given to du'ā by our Sharī'ah, and as a result, it is not valued as it should be. Du'ā is considered to be something 'common', 'ordinary' and 'simple'. And because wazā'if have special quantities, prerequisites etc. attached, they appear as something special. As a result, people are more inclined towards wazā'if than they are to du'ā, whereas in reality, du'ā is the key to solving our problems. Even though wazā'if can be of benefit, there is a very big difference between them and du'ā. Du'ā will be counted as an 'ibādah, even if it be for a worldly item, such as a job, good health or passing a driving test. However, as far as wazā'if are concerned, their recitation will not be rewarded as they are not classed as ibādah. Another distinction is that while making du'ā we rely solely on Allāh ta'ālā, aware that it is only Allāh ta'ālā who in reality can help us, solve our problems and remove our difficulties. With wazā'if, our attention diverts towards the 'power' of the wazā'if. The Reality of Wazā'if In essence, it is only Allāh ta'ālā who removes difficulties, and du'ā is to ask Allāh ta'ālā to do just that. What chance is there of attracting the Help of Allāh ta'ālā through wazā'if if the person reciting them does not have any connection with Him? Once a person came to Shaykh Ya'qūb Majaddidi rahimahullāh and asked him to explain the reality of wazā'if. The Shaykh did not give him a direct answer, but instead explained through an example, making use of a police officer who was present nearby. The Shaykh asked, "If you were to say to this policeman, 'You are fired!' What will happen?" The person replied, "Nothing, it will have no impact whatsoever." The Shaykh then asked, "What if you were to repeat the sentence a hundred times?" The reply was the same. The Shaykh further asked, "What if you were to sit with a tasbīh (prayer beads) and repeat it a thousand times?" Again he gave the same reply, that it would make no difference whatsoever. The Shaykh then asked him how he could fire the policeman. The person explained that he would need to join the police force and work hard until he became the policeman's superior. Then just saying 'You are fired' once would be enough to have him removed. The Shaykh then explained that this is the same case with wazā'if. If a person were to recite a certain verse, name of Allāh ta'ālā etc. a thousand times, it will have no effect until and unless the person acquires a position in Allāh's S eyes and becomes beloved to Him. Once he does so, he will just have to make du'ā once and Allāh ta'ālā will accept it. Rasūlullāh sallallāhu 'alayhi wasallam has said: "There are many who are dishevelled, covered in dust, turned away from people's doors, who, if they were to take an oath by Allāh, Allāh ta'ālā would surely carry it out." (Muslim) "(When my servant becomes my beloved) and he asks from me, I will grant him." (Al-Bukhārī) Turning To Allāh ta'ālā Completely There are many who do turn to Allāh ta'ālā and engage in du'ā, but do not realise that there are certain obstacles that prevent the du'ā from being accepted. One major obstacle is disobedience to Allāh ta'ālā; therefore, we need to turn to Allāh ta'ālā completely, after making a full assessment of our lives. For example, someone neglectful of Salāh needs to become punctual with Salāh; someone involved in a particular sin needs to stop that sin immediately and repent. This is because it is very possible that the difficulty afflicting us is due to a sin we are committing, and du'ā will not bear fruit if the cause of the difficulty remains. Therefore, repenting from sin and changing one's life for the better is also a necessity for the acceptance of du'ā. Allāh ta'ālā's Will If after adopting all these means, the difficulty is still not removed, then we should remember that Allāh ta'ālā is Al-Hakīm (The Most Wise) and Al-Hākim (The Supreme Ruler). It is very possible that Allāh ta'ālā has something better in mind for us. While wishing for the difficulty to be removed, we may be unaware of the benefits hidden in it. However, Allāh's S knowledge is complete and He knows what is better for us in the long term. Therefore, if a difficulty remains then we should remain content and happy with Allāh's S decision. From the Ahādīth we learn that the du'ās of a believer are invariably accepted (provided their requisites have been fulfilled), but their acceptance is manifested in either of the following three ways: a) sometimes Allāh immediately answers them and blesses the seeker with what was asked for; b) sometimes He substitutes what was asked for with something that in His Knowledge is better for the seeker; c) alternatively, through the blessings of the du'ā, He removes an impending calamity that was to befall the seeker. At times, none of the above is the case, and instead the du'ā is saved for the hereafter. Such unanswered du'ās will bear so much reward in the hereafter that the seeker will wish that none of his du'ās had been accepted in the world. (Kanz-ul-'Ummāl) Source
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    wa'alaykumus salaam warahmatullah I came across this article when different people suggested different wazaaif for a major illness in my family with great emphasis on them. I was quite concerned about the emphasis and I consulted people of knowledge. I would like to share the advise so insha-allah there is greater awareness regarding this issue. 1 I was advised to read this article which explains everything very concisely yet with great depth 2 The Nabawi prescriptions are the best which include: a lot of Istighfaar a lot of Durood upon our Nabi sallallaahu 'alayhi wasallam Verse 173 of Surah Aali 'Imraan abundantly - "Hasbunallaah‎u wa ni'mal wakeel" Verse 87 of Surah Ambiyaa abundantly - "Laailaaha illaa anta subhaanaka innee kuntu minadh dhaalimeen" - لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِين The following du'a for cure are also from the Sunnah
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    Shortcut to Gaining on Laylatul Qadr Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Nowadays we always look for shortcuts and an easy way to get our work done. So what is the shortcut and easy way to gain the maximum on Laylatul Qadr. Two ways come to mind: 1) The night starts from Maghrib (sunset) and ends at subah saadiq. Normally we are still fresh and have control of the time between Maghrib and Esha and by the time taraaweeh is over we are tired. Hence, maximise by doing ‘ibaadat after Maghrib. 2) We are advised in the hadeeth to recite this du‘aa on Laylatul Qadr: “Allahumma innaka ‘afuwwun tuhibbul ‘afwa fa’fu ‘anni” (O Allah! You are the One who forgives and You love forgiving. So do forgive me.) Hence, in the intervals between every four rakaats in Taraaweeh Salaah, you can easily recite this du‘aa approximately 10 times.
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    يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ On the Day of Judgement you shall see the true believing men and the believing women, with their light shining before them and on their right hands, and it will be said to them: "Rejoice today, you shall enter the gardens beneath which rivers flow, in which you shall live forever, and that is the highest achievement." [Surah Hadeed: 12] Ways to attain Noor Mufti Shafi’ (Rahimahullah) has compiled a list of ways to earn Noor in Ma’aariful Qur’an. (For references of these ahadeeth, refer to the Tafseer of this verse (Hadeed: 12) in Maarif al Quran) “Give glad tidings to those who go to the mosque in the darkness of night that they will receive perfect light on the Day of Judgment.” “He who takes care of his five daily prayers [that is, performs them regularly fulfilling all their essentials], it will serve as light, proof and salvation for him on the Day of Judgement. He who fails to take care of it, there will be no light, nor proof or salvation for him on the Day of Judgement. The latter will be in the company of Qarun, Haman and Fir’aun.” “Whoever recites Surah Al-Kahf, there will be so much of light for him on the Day of Judgement that it will spread from his place to Makkah.” In another narration, “Whoever recites Surah Al-Kahf on a Friday, light will extend from his feet to the heights of the heaven on the Day of Judgment.” “Whoever recites just a single verse of the Quran, it will be a light for him on the Day of Judgement.” “Whoever sends salah (durood) to me, it shall be the cause of light on the Bridge of Sirat.” “The hair, that falls on the ground at the time of shaving it when coming out of the state of ihram, will be a light for him on the Day of Judgement.” “Stoning the Jamaraat in Mina will be a light on the Day of Judgement.” “He whose hair turns grey in Islam, it will be a light for him on the Day of Judgement.” (i.e. he remains steadfast on Islam for his whole life) “He who shoots even one arrow in Allah’s way while fighting in jihad, it will be a light for him on the Day of Judgement.” “He who remembers Allah in the marketplace will receive light for every strand of hair on the Day of Judgement.” (markets being the places where the temptations of dunya manifest themselves) “He who alleviates the calamity of a Muslim, Allah will create two compartments of light for him at the bridge which will brighten up a whole world. No one besides Allah knows its number.”
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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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    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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    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: 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)
  33. 1 point
    New Zealand Attack 5 Things Muslims Must Know Everyone has heard of the atrocity that took place in New Zealand on Friday the 8th of Rajab 1440, corresponding to 15th March 2019. The harrowing terrorist attack on two Masājid left at least 50 innocent Muslim worshippers killed and scores more injured. As the dust begins to settle and the world begins to come to terms with this egregious event, below we outline some key lessons to equip Muslims around the world and particularly in the West with the appropriate mind-set moving forward. 1. We have to have Active Patience We begin by offering our heartfelt condolences to the families of those who were killed and injured. We exhort Muslims to embrace active patience (Sabr), rather than passive patience. The latter is to passively accept the news of a calamity because one is left with no choice; whereas active patience is to internally accept and be content that it happened by Allāh’s pre-ordained decree, thereby attaining the fullest reward. On that form of patience, Allah says in the Qur’ān: “We will test you with a certain amount of fear and hunger and loss of wealth and life and fruits. But give good news to the steadfast: Those who, when disaster strikes them, say, ‘We belong to Allāh and to Him we will return.’ Those are the people who will have blessings and mercy from their Lord; they are the ones who are guided.” (2:155-157) All communities are likewise affected by tests of this nature. Shootings at the hands of extremists are sadly commonplace in the world, harming Muslims and non-Muslims. Each and every community has borne a share of this pain. It is, however Allah’s blessing on us that we enjoy comforting hopes of immense rewards and compensation in the hereafter we believe in, something many other communities may not internalise. As Allah says: “…If you feel pain, they too are feeling it just as you are, but you hope for something from Allah which they cannot hope for. Allah is All-Knowing, All-Wise.” (4:104) New Zealand’s victims were killed in the Masjid, the most beloved place to Allah, on a Friday (Jumu’ah), the most beloved day to Allah, during the Salah beloved to Allāh. May Allah shower them with His immense mercy and elevate their status in Jannah. We also ask Him to give them the best recompense for their families and loved ones. 2. Islamophobia is not new The first point to note is as the Australian Federation of Islamic Councils elucidated precisely, moments after the event: “This massacre today is the product of the ever-increasing Islamophobia and marginalisation of Muslims and is a reminder to all concerned, including political leaders and media commentators, of the horrific consequences that an atmosphere of hate and division can lead to.” Those same white supremacist structures and trends have for decades forced the international community to scapegoat and focus on so-called “Islamic extremism” as a fosterer of terrorism. Countless programmes, schemes, curriculums, conventions and even large-scale military operations have been conducted on the back of this current iteration of the ancient Orientalist myth. Is there an equivalent amount of focus on the driving forces of terrorism committed against Muslims internationally, despite being on the receiving end of most terrorism? Are such anti-Muslim atmospheres and catalysts being criminalised in the same way? Clearly not. 3. We fear only Allah Despite the first point above, we should not allow fear to penetrate our hearts and reside therein. Such fear is of the worst enemies of man and is a sensation that can destroy them even before anything transpires. Apart from natural, temporary fear, we as Muslims should strive to drive out every other fear existing in our hearts save that for Allah the Almighty: “Those to whom people said, ‘The people have gathered against you, so fear them.’ But that merely increased their Iman and they said, ‘Allāh is enough for us and the Best of Guardians.’” (3:173) We should never allow our emotions to take control of our reactions. On the one hand, we should not behave as if we were anticipating such events in order to continue mourning. Some Muslims treat mourning as an objective and presume that the more we mourn, the better and this absolutely wrong. 4. They are not all the same We should not presume, that all white non-Muslims approve of or celebrate this crime, or allow our words or reactions to emit such an assumption. Yes, there are indeed white supremacists, Christian extremists, Neo-Nazis and others today who hold considerable jealousy and ancient hatred for Islam and Muslims, that has precipitated in acts and policies of barbarism for hundreds of years. But just as there is a long tradition of hatred of Islam and Muslims in western Europe, there have also been a number of enlightened thinkers, policy makers and average citizens who opposed this shameful history, who are neutral (if not warm to Islam) and desire justice for all—including Muslims. In the Qur’an, Allah confirms this diversity and cultivates in us this lens of justice when forming our presumptions about members of wider society: “And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, “There is no blame upon us concerning the unlearned.” They tell a lie against Allah while they know [it].” (3:75) 5. Now is the time to reach out We should utilise this challenge as an opportunity to give Da’wah to non-Muslims. Many are now sympathising with Muslims, others want to know more about Islam; why we gather for sermons and Allah’s worship on Fridays, why we are calling those killed ‘martyrs’ and why we strengthen one another as to their going to a ‘better destination’ despite the grave worldly losses. Now is the opportune time to address this curiosity. We ask Allah to forgive us and those who preceded us in faith and to shower his mercy and forgiveness on the victims of this horrific atrocity and all of those killed unjustly around the world. Ameen. https://jamiat.org.za/new-zealand-attack-7-things-muslims-must-know/ Jamiatul Ulama (KZN) Council of Muslim Theologians
  34. 1 point
    Yes one day is 24 hours so from Monday 6pm to Tuesday 6 pm is one day and yes exact amount should be noted
  35. 1 point
    "Be like walking feet. The foot infront has no pride and the foot behind is not ashamed, because both know their situation will change."
  36. 1 point
    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.
  37. 1 point
    Having just experienced an earthquake last night in the East Midlands and with similar tremors occurring in other parts of the world recently, we would like to share with you an editorial of the respected Shaykh-ul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh which appeared in the monthly journal 'Riyādul Jannah' after the earthquake that occurred in February 2008 in the UK. Why Earthquakes Occur by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh At 12:56am on 27th February the UK was shaken by an earthquake of a significant enough magnitude to make the headlines. Buildings shuddered, furniture shook, and people were woken from their sleep. By morning, everyone was talking about it. The largest earthquake to strike the UK in over 25 years was regarded by most people as no more than an exciting incident. Their curiosity was satisfied by scientific explanations, and there their interest ended. They did not see the shaking of the earth beneath their feet as an opportunity to learn valuable lessons. The question we need to ask is: ‘Why do earthquakes occur?’ We can learn a lot about the world around us by using the ‘aql (intellect) that Allāh ta‘ālā has given us. ‘Aql, however, has its inherent limitations, and as believers we should not remain content with the often incomplete picture of events that it can present. Where ‘aql reaches its limits, wahy (Revelation) takes over. As Muslims, we should turn to the teachings of our beloved Nabī Muhammad sallallāhu ‘alayhi wasallam to understand the significance of the recent earthquake. Rasūlullāh sallallāhu ‘alayhi wasallam has declared the cause of earthquakes to be disobedience to Allāh ta‘ālā exceeding limits. Whatever the scientific explanation may be – and there is no need to reject or ignore scientific explanations – Allāh ta‘ālā made the earth shake. Allāh ta‘ālā uses physical agencies to bring about physical events in the universe, e.g. a child is born as a result of the union of its parents, yet Allāh ta‘ālā is the Originator; He gives children via the agency of the parents. Allāh ta‘ālā may cause an earthquake to occur through the means of huge stresses building up at fault lines in the earth’s crust or, if he wishes, without it. But, in either case, it is Allāh ta‘ālā Who causes earthquakes. Allāh ta‘ālā first causes small earthquakes, like the 5.2 quake felt in the UK, which do not result in any major harm. They do, however, affect the hearts of people, causing a moment of fear, awe and a sense of one’s mortality. These minor earthquakes can be described as wake-up calls from Allāh ta‘ālā, inviting His servants to take stock of their lives and turn to Him in repentance. In this way, they are a mercy from Him. It is reported that on the occasion of an earthquake occurring in the time of Rasūlullāh sallallāhu ‘alayhi wasallam he turned to the Sahābah radhiyallāhu ‘anhum and said: ‘Your Rabb wants you to turn to Him in repentance, so repent.’ Allāh ta‘ālā states in the Glorious Qur’ān: Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41) When people do not heed these warnings and continue to disobey Allāh ta‘ālā, He may repeat the wake-up calls of magnitude 4 or 5 before suddenly unleashing a magnitude 8 quake, resulting in Qiyāmah-like scenes. Whole localities are razed to the ground, as if they had never existed. And these things are not hypothetical, they are happening now, in our lifetime. Rasūlullāh sallallāhu ‘alayhi wasallam foretold that as Qiyāmah nears, earthquakes will become more frequent, a prediction we are seeing come true with our very eyes. The reason for the increase in earthquakes foretold by Rasūlullāh sallallāhu ‘alayhi wasallam is an increase in disobedience to Allāh ta‘ālā. When, as a result of excessive disobedience, a large earthquake occurs anywhere, the Qur’ānic principle is that everyone, good and bad, is afflicted. And beware of a scourge that will not afflict the wrongdoers among you only... (8:25) Everyone suffers: people die or suffer bereavement, injury, fear, financial loss, anxiety and depression etc. The victims of a catastrophic earthquake can be divided into four groups: 1. Good people who die. They are classified as shuhadā (martyrs) and will enter Jannah. Their suffering will be a means of elevating their status in Jannah. 2. Bad people who die. Due to their disobedient and unrepentant ways they will be destined for Jahannam. Their suffering will be a punishment. 3. Good people who survive. The calamity is a test for them. By remaining patient and content with taqdīr and the Will of Allāh ta‘ālā they will be rewarded with closeness to Him. 4. Bad people who survive. The calamity is a warning and admonition for them to repent and change their ways. What we need to do 1. Accept that the earthquake was a result of disobedience to Allāh ta‘ālā. Each individual should think: ‘Out of all the disobedient people, I am top of the list. It was because of me that the earthquake struck.’ 2. Thereafter, make tawbah and istighfār with sincerity. 3. When the earth quakes, so does the heart. Treat it as an opportunity to rectify your life. Make use of the fear that developed in your heart. Think: ‘I commit many sins; what if the earth had split and swallowed me up? Allāh ta‘ālā has saved me. O Allāh, forgive me.’ 4. Give sadaqah. Rasūlullāh sallallāhu ‘alayhi wasallam said: ‘Truly, sadaqah extinguishes the anger of the Rabb and prevents an evil death.’ (At-Tirmidhī) 5. Having experienced the disturbing effects of a small earthquake, try to imagine Qiyāmah. What will the mighty earthquakes of Qiyāmah and the Resurrection be like? It is very serious that the land we live on shook; it means that so much disobedience is taking place on it that Allāh ta‘ālā is displeased. We must turn to Allāh ta‘ālā and do tawbah, istighfār and rectify our lives. We should also have concern in this regard for those around us. May Allāh ta‘ālā make this earthquake a mercy for us and may it prompt us to change our lives for the better. Āmīn. © Riyādul Jannah
  38. 1 point
    The King and the Servant A king had a male servant who, in all circumstances always said, “My king, do not be discouraged because everything Allah does is perfect and flawless.” One day they went hunting when a wild animal attacked the king. The servant managed to kill the animal but couldn’t prevent his majesty from losing a finger. Furious and without showing gratitude, the King said, “If Allah was good, I would not have been attacked and lost a finger.” The servant replied, “Despite this, I can only tell you that Allah is perfect and everything He does is perfect.” Incensed by the response, the king ordered the arrest of his servant. While being taken to prison, he told the king again, Allah is wise & perfect. A few days later, the king left alone for another hunt and was captured by savages who used human beings for sacrifice. On the altar, the savages found that the king was missing a finger and released him as he was considered ‘unworthy’ to be offered to their gods for sacrifice. On his return to the palace, he ordered the release of his servant and said, “My friend, Allah was really good to me. I was almost killed but for the missing finger. However, I have a question for you. If Allah is so good, why did He allow me to put you in prison?” His servant replied, “My king, if I had not been sent to prison, I would have been taken with you and would have been sacrificed because I have no missing finger!” Lesson: Everything Allah Ta'ala does is perfect and contains Divine Wisdom which we in our limited understanding may not comprehend at the time. Often we complain about life and the conditions which we are in and we forget that there is a Creator who knows us better than ourselves and has infinite wisdom in all His decisions. As Muslims, we need to place our complete trust in Him and have full conviction that whatever He does is the best for us. Jamiatul Ulama (KZN)
  39. 1 point
    Lifting the veil on the Niqaab debate Mufti Amjad Mohammad Lifting the Veil on the niqab.pdf
  40. 1 point
    Life is about choices! Life is about choices…Some we are proud of while others we may regret. We are human and not perfect and how often we make decisions we desperately wis h could be undone? To overcome, learn and move forward requires Allah Ta’alas help and lots of courage. There was a husband who woke up early in the morning and found his wife praying for him. He stared at her. For the past few months, they have been arguing. During the past days, she hasn't been cooking for him. But this morning he got a shock. He found breakfast already set at the table. He ate. He went back to the bedroom, to prepare for a shower. "Assalamualaykum. Have a blessed day" she said as she entered the bedroom and he left for the bathroom. After his shower, all dressed up for work; he found his wife at the kitchen, eating breakfast in peace. She was looking at some funny messages on her phone and giggling. He looked at her then walked out the door. The last look he had of her before he left was of her at peace. That last look disturbed him. This is not how she should be. This is not how she has been. He has been hurting her, she has recently found out that he has been flirting with other women; he has cheated once and used money meant for their family on other women. She should be angry. Her peaceful demeanor disturbed him. Evening came. He went home and met his peaceful wife again. She was cooking and laughing with their children. She had come from work two hours ago. The dinner was enjoyable. Good food, she having warm conversations with the children. He as the father felt left out. His wife and children seemed to be having fun despite him hurting them. After dinner, she cleared the table, then played and prayed with the children and put them to bed. He approached her. "Are you OK?" he asked her. "I am more than OK. I am blessed "She answered. "Are you not mad at me? After all that I am doing and have done wrong?" he asked. She placed the washed plate in the rack then looked at him and said, "I asked myself, what is the most important relationship in my life? The one I have with you or the one with Allah Ta’ala? And I realized it is the one with Allah Ta’ala. I live for Allah Ta’ala, not for you. Marrying you was a blessing but it is not all there is in life. Allah Ta’ala has blessed me with life an d I will not waste it crying because of the hurt you cause me to feel" She picked up a dirty glass and began washing it. "I realized I had given you too much power... Yes, you are my husband, the closest human being in my life and the human being I love the most; but you are not my Creator. You have failed me but Allah Ta’ala never fails me. I will not let you ruin my joy, my peace and my progress. You may break our marriage if you want to, but I will hold on to Alla h Ta’ala. and as I hold on to Allah Ta’ala, I will be full of joy despite what you do" She said rinsing the glass. She looked at him and continued, "When you hurt me and disrespected me, I realized I was acting out like a woman who has no connection with her Creator. I got mad and hurled insults, I wanted to revenge and I allowed you to ruin me day after day. My performance at work went down, I talked less to our children, I became bitter to the children, I felt sorry for myself, I developed ulcers and then I realiz ed, I have Allah Ta’ala, I shouldn't act like someone with no relationship with his Creator. Why should I be hopeless yet Allah Ta’ala is with me? I had focused so much on you that I forgot about Allah Ta’ala. When you found me, I had Allah Ta’ala. We got married and I let everything be about you because I wanted to make our marriage work. Our marriage became the idol I worship instead of the blessing I have in Allah Ta’ala. Our marriage is falling apart because of you but my relationship with Allah Ta’ala is still intact" She scrubbed the pot. "You have chosen to abandon our marriage but that doesn't mean my whole world has collapsed. I will still continue being a good mother to our children. They will never say the problems between mom and dad, made mom a monster. You do as you please with other women, I will raise our children." She looked at him and told him, "Do I hate you? No, it will be a lie to say I hate you. You are the man I married, the one I vowed to, the one I love" Tears fell down her cheeks. She wiped them. "I can't just cancel all the years we have been together. The Quran and the Messenger of Allah (peace be upon him) asks us to love our enemies. If I am able to love my enemies, surely I can still love you despite all you have done. I am angry and disappointed, but I have taken my power back. I live for Allah Ta’ala, who has exceedingly blessed me, and do not live for you and the pain you cause" She wiped her wet hands, took the apron from her body and told him, "In my peace, I am planning on where the children and I will move to. Since you have chosen to have an affair, you have shown clearly that you don't need us. So we will not make your life uncomfortable by forcing you to live with us. You need to be able to bring the woman you are cheating with to your own house and establish a clean rel ationship. I am working on something. I came into this house in peace and I will leave in peace. You will not kill my smile and destroy my dreams" She walked to the bedroom and minutes later he followed her to the bedroom. He found her peacefully asleep. He nudged her. He woke her up and said, "Please don't go, don't move out. I will hurt you no more, I will cheat no more. I am not OK. I want the peace you have. I want to be the kind of partner and husband you are as a wife." In good faith she believed his regret and accepted his apology. Since that day, he has been a reformed man. No more affairs, no more hurting her, no flirting with other women, or endless fights. She didn't move out. She and the children stayed. He regretted, repented and submitted to Allah Ta’ala and learned how to be a good husband. Love is powerful enough to humble the proudest. Do not brood over your past mistakes and failures as this will only fill your mind with grief, regret and depression. At the same time make a concerted effort never to repeat them in the future. Make a habit of forgiving, repenting and regretting. The more you let go the higher you will rise. Happiness eludes those who do not appreciate what they already have! And finally…. “Put Allah Ta’ala first and you will never be last” www.eislam.co.za
  41. 1 point
    Since when has sunnah become such that it requires a model? Since when has libaasut taqwa (clothing of piety) become such that it is now a label on ones clothing? How time has evolved, that the sunnah libaas was once a way to recognise the believers. But now it has become such that can be adorned by anyone . Every time I hear or read the narration when hijab/niqab was made compulsory, sahabiya didn't delay but immediately covered themselves with sheets. My heart aches with love and admiration for them . But today, 1437 years later this so called ruling of niqab/hijaab has become a fashion statement. When I dress with my jilbaab, it is as if it's something so foreign. That I am asked why do you wear this? And suddenly slim fit cloaks aren't slim fit anymore. There was a time when men who wore a simple kurta with a simple turban etc was admired. But today even the dress of men has become fashionable. Beard was once a sign of the strength of a believing man, men who were companions of the Messenger ﷺ, now muslim men only wear it because it is a fashion. But what can one do besides pray and hope that soon sunnah will be a statement on its own and not a fashion statement. May Allah grant us all guidance and sincerity in our actions. Aameen.
  42. 1 point
    Turning Back to Allāh قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ. وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ Say: “(Thus speaks Allāh:) ‘O my servants who have transgressed against your own selves! Despair not of Allāh’s mercy: behold, Allāh forgives all sins. Surely, He is the One who is the Most-Forgiving, the Very-Merciful. Hence, turn towards your Sustainer (alone) and surrender yourselves unto Him before the suffering (of death and resurrection) comes upon you, for then you will not be helped.”(Az- Zumar, 39:53-54) This is such a reassuring message for those who have sinned. By sinning we transgress against our own selves. But the All Merciful Allāh will still turn to us with mercy if we turn to Him in repentance. He is Most-Forgiving; there is no sin He will not forgive if we sincerely seek His forgiveness and take corrective action. The pencil which has been given to us to draw the course of our life’s journey does come with a huge eraser. It lasts as long as the pencil itself. There are no signs on the highway of life that prohibit a U-turn. No matter how messed up our lives may have been, we can always correct course. The door to repentance is always open—until the very end of our life. But if we wait too long and the end comes in sight, then repentance will not help. Qur'an Reflections Al-Balagh
  43. 1 point
    Ya Rabbi Ummati! Question Where is the narration located regarding the Prophet sallalaahu alayhi wassalam uttering ‘Ya rabbi ummati ummati’ in tahajjud ? Answer Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu’anhuma) reported that once Rasulullah (sallallahu’alayhi wasallam) recited the verse in which Nabi Ibrahim (‘alayhis salam) said: ‘O my Rabb, indeed they have misled many people, whoever followed me is from me…’ Thereafter he recited the verse in which Nabi ‘Isa (‘alayhis Salam) said: ‘If you punish them, then they are surely your bondsmen. And if You forgive them then You are indeed most Forgiving, most Merciful.’ Then Rasulullah (sallallahu’alayhi wasallam) raised his hands, cried and said: ‘O Allah! my Ummat, my Ummat!’ When Jibril (‘alayhis salam) came, he was informed of the reason. Allah Ta’ala said to Jibril (‘alayhis salam): ‘O Jibril! Go back to Muhammad (sallallahu’alayhi wasallam) and tell him we shall please you, and not displease you regarding your Ummah.’ (Sahih Muslim, hadith: 498) And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ
  44. 1 point
    Your most valuable assets are your inner beauty, your innocence, and everything that makes you who you are. But I notice that some Muslim women push the limit and try to be as Western as possible, even while wearing a veil (with some of their hair showing). Why imitate women who already regret, or will soon regret, their lost virtue? There is no compensation for that loss. You are flawless diamonds. Don’t let them trick you into becoming rhinestones. Because everything you see in the fashion magazines and on Western television is a lie. It is Satan’s trap. It is fool’s gold. Joanna Francis Writer, Journalist – USA
  45. 1 point
    Tadbeer, Tafweez and faith in Taqdeer is the solution to depression: For better understanding, the following excerpts are taken from "The Cure for Depression Tafweez" by Shaykh Yunus Patel (Raheemahullah) Tadbeer: Making Effort Tafweez: Antidote to Depression Taqdeer:Predestination Great wisdom lies in the decisions of Allah. Something much worse could have happened....
  46. 1 point
  47. 1 point
    Question I have a question about my menses…I have asked a few scholars about it and read some books, but no one has given me an answer yet about my specific case, therefore, every time I have my menses, I get very confused and don’t know what to do… The way I get it is like the following: Fr the first seven days, the discharge is red then for the rest 21-22 days it varies from month to month. 1) Sometimes I can get yellow discharge from days 8 to 13 and then no discharge from days 14 to 17 then yellow discharge from day 17 to 21. 2) Or I can get yellow discharge from days 8 to 16 then no discharge from days 17 to 20 then yellow discharge on days 21-22. 3) And sometimes, I can get continuous discharge from day 8 till day 21. 4) Also sometimes I might get yellow discharge from days 8 to 12, then no discharge on days 13-15, then discharge on days 16-18 then no discharge on days 18-21. 5) And sometimes it’s even different than that. So can u please give me the general ruling regarding my case so I can apply it any time I see yellow discharge…I read the answer where it says that if I see yellow discharge after or before I see red discharge then it is menstruation, if I see it any time other time, then it is istihadah, but this doesn’t work when I apply it to my case because it would be more than 10 days….What I normally do is stop praying when I see the red discharge and after 10 days, I start praying again until I see the red discharge in the next month….so I stop praying 10 days and pray for around 18-19 days…..is that correct? Answer Your matter is simple and clear. Your menses will be from the time you get a red discharge until the completion of the tenth day. It is immaterial that the colour of the discharge after the red discharge is yellow or any other colour besides white within the ten day period. Your discharge after ten days will be Istihaadha until you get the red discharge again the next month. You will be regarded as pure during your Istihaadha. Perform Wudhu at the beginning of every Salaat time. and Allah Ta'ala Knows Best Mufti Ebrahim Desai
  48. 1 point
    A woman’s heart should be so lost in the love of Allah تعالى that a man needs to seek Him in order to find her
  49. 1 point
    Be this kind of Muslimah “Hate no one, no matter how much they’ve wronged you. Live humbly, no matter how wealthy you become. Think positively, no matter how hard life is. Give much, even if you’ve been given little. Keep in touch with the ones who have forgotten you, and forgive who has wronged you, and do not stop praying for the best for those you love.” idealwoman.org
  50. 1 point
    Asalamu'alaikum "The manner you deal with people in is the same way Allah will deal with you - both in this world and in the hereafter." ~Imam Ibn Al Qayyim al-Jawziyya -rahimahullah-
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