ummtaalib

Hazrat Bilaal (radhiyallahu ‘anhu) – Part Six Leaving Madinah Munawwarah after the Demise of Rasulullah (sallallahu ‘alaihi wasallam): There are two views recorded with regards to whether or not Hazrat Bilaal (radhiyallahu ‘anhu) remained the mu’azzin of Madinah Munawwarah after the demise of Rasulullah (sallallahu ‘alaihi wasallam). The First View: The first view is that Hazrat Bilaal (radhiyallahu ‘anhu) did not remain the mu’azzin of Madinah Munawwarah after the demise of Rasulullah (sallallahu ‘alaihi wasallam). After the demise of Rasulullah (sallallahu ‘alaihi wasallam), he felt it difficult to remain in Madinah Munawwarah and thus went to Shaam to engage in Jihaad. This is the preferred view of ‘Allaamah ibn Katheer (rahimahullah) (Al Bidaayah wan Nihaayah 6/61), ‘Allaamah Suyooti (rahimahullah) (Is‘aaf 751) and 'Allaamah Ibn Hibbaan (rahimahullah) (Thiqaat 1/264) Hazrat Sa‘eed bin ‘Abdul ‘Azeez (rahimahullah) and Hazrat ibn Jaabir (rahimahullah) both narrate that Hazrat Bilaal (radhiyallahu ‘anhu) did not call out the azaan after the demise of Rasulullah (sallallahu ‘alaihi wasallam) and intended to leave Madinah Munawwarah to strive in Jihaad. When Hazrat Abu Bakr (radhiyallahu ‘anhu) came to know of this, he asked Hazrat Bilaal (radhiyallahu ‘anhu) to remain in Madinah Munawwarah to which Hazrat Bilaal (radhiyallahu ‘anhu) responded by requesting, “If you had freed me for the sake of Allah Ta‘ala then please allow me to leave.” Hazrat Abu Bakr (radhiyallahu ‘anhu) relented and allowed Hazrat Bilaal (radhiyallahu ‘anhu) to leave. Hazrat Bilaal (radhiyallahu ‘anhu) then moved to Shaam. (Siyar A‘laam min Nubalaa 3/222) Hazrat Sa‘eed bin Musayyib (rahimahullah) narrates that Hazrat Abu Bakr (radhiyallahu ‘anhu) had once sat on the mimbar on the occasion of jumu‘ah when Hazrat Bilaal (radhiyallahu ‘anhu) approached him and asked, “Did you grant me freedom for the sake of Allah Ta‘ala or for your own sake?” Hazrat Abu Bakr (radhiyallahu ‘anhu) instantly replied, “For the sake of Allah Ta‘ala.” Hazrat Bilaal (radhiyallahu ‘anhu) responded, “In that case, allow me to leave Madinah Munawwarah so that I may strive in jihad.” Hazrat Abu Bakr (radhiyallahu ‘anhu) permitted Hazrat Bilaal (radhiyallahu ‘anhu) to leave after which he went to Shaam which is where he eventually passed away. (Siyar A‘laam min Nubalaa 3/221) The Second View: The second view is that after the demise of Rasulullah (sallallahu ‘alaihi wasallam), during the khilaafat of Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat Bilaal (radhiyallahu ‘anhu) remained the mu’azzin of Madinah Munawwarah. After the demise of Hazrat Abu Bakr (radhiyallahu ‘anhu), he obtained permission from Hazrat ‘Umar (radhiyallahu ‘anhu) and departed for Syria. This is the preferred view of ‘Allaamah ibnul Atheer (rahimahullah) (Usdul Ghaabah 1/237) and Haafiz ibnul Hajar ‘Asqalaani (rahimahullah) (Fat-hul Baari 7/125). When Rasulullah (sallallahu ‘alaihi wasallam) passed away, Hazrat Bilaal (radhiyallahu ‘anhu) approached Hazrat Abu Bakr (radhiyallahu ‘anhu) seeking permission to leave Madinah Munawwarah so that he may strive in Jihaad. When he came before Hazrat Abu Bakr (radhiyallahu ‘anhu), he said to him, “O Khalifah of Rasulullah (sallallahu ‘alaihi wasallam)! I heard Rasulullah (sallallahu ‘alaihi wasallam) mentioning that the most virtuous action of a believer is waging Jihaad in the path of Allah Ta‘ala.” Hazrat Abu Bakr (radhiyallahu ‘anhu) replied, “So what do you wish, O Bilaal (radhiyallahu ‘anhu)?” Hazrat Bilaal (radhiyallahu ‘anhu) replied, “I wish to wage Jihaad on the borders of the Islamic lands until I pass away.” On hearing his request, Hazrat Abu Bakr (radhiyallahu ‘anhu) pleaded with him saying, “O Bilaal (radhiyallahu ‘anhu)! I ask you (to remain in Madinah Munawwarah) for the sake of Allah Ta‘ala and for the right which I have over you as I have now aged, I have become weak and my death is close approaching.” Out of respect for the request of Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat Bilaal (radhiyallahu ‘anhu) remained in Madinah Munawwarah and continued to call out the azaan. When Hazrat Abu Bakr (radhiyallahu ‘anhu) passed away, Hazrat Bilaal (radhiyallahu ‘anhu) approached Hazrat ‘Umar (radhiyallahu ‘anhu) and once again requested to leave Madinah Munawwarah so that he may strive in Jihaad. Hazrat ‘Umar (radhiyallahu ‘anhu) eventually permitted him to leave and asked him who should be appointed as the mu’azzin of Madinah Munawwarah in his place. Hazrat Bilaal (radhiyallahu ‘anhu) replied, “Appoint Hazrat Sa‘d (radhiyallahu ‘anhu) as he had called out the azaan for Rasulullah (sallallahu ‘alaihi wasallam).” Hazrat ‘Umar (radhiyallahu ‘anhu) thus appointed Hazrat Sa‘d (radhiyallahu ‘anhu) and his progeny to call out the azaan in Madinah Munawwarah. (Siyar A‘laam min Nubalaa 3/221, ibn Sa‘d 3/178) Source: Whatisislam.co.za

Wearing a T-shirt and performing Salaah Q: Can we offer Salaah wearing a T-shirt with the British flag or any other country's flag printed on it? A: When one stands to offer Salaah, one should ensure that one's attire and clothing conforms to the Sunnah. Thereafter one should perform the Salaah with complete devotion and concentration, fulfilling all the postures in the proper manner. In proportion to the quality of the Salaah, one receives reward from Allah Ta'ala. Hadhrat Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasaalam) said: “When a person offers his Salaah on its prescribed time with proper wudhu, and fulfils all the postures in the correct manner (i.e. his qiyaam, ruku’, sajdah, etc) with the desired concentration and devotion, then the Salaah rises up in a bright and beautiful form saying to him, ‘May Allah Ta’ala safeguard you as you have safeguarded me.’ On the other hand, if a person does not perform his Salaah punctually, nor does he perform a proper wudhu or fulfil his postures in the correct manner, then the Salaah rises up in an ugly and dark form and curses him saying, ‘May Allah Ta’ala destroy you as you have destroyed me.’ The Salaah then rises to the point where Allah Ta’ala wishes, and thereafter it is folded like a dirty rag and flung on his face.” Hence, when we understand that receiving the full reward of the Salaah is subject to performing the Salaah in accordance to the Sunnah, then the Sunnah manner of performing Salaah is that one performs the Salaah while wearing clothing of respect and dignity. Wearing a t-shirt and performing Salaah is not in keeping to the respect of the Salaah, more so standing before Allah Ta'ala with such clothing is certainly not in keeping to the respect that one ought to show Allah Ta'ala. You should sincerely consider whether you will wear a t-shirt for your wedding? Would you attend the nikaah of your brother or very close friend wearing a t-shirt? Obviously not. This itself makes it evident that such attire is not part of dignified clothing. Salaah is a meeting with Allah Ta'ala. One should therefore dress in dignified attire for Salaah. It is for this reason that the Fuqaha have ruled that performing Salaah with such clothing is makrooh. And Allah Ta'ala (الله تعالى) knows best. عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى الصلوات لوقتها وأسبغ لها وضوءها وأتم لها قيامها وخشوعها وركوعها وسجودها خرجت وهي بيضاء مسفرة تقول حفظك الله كما حفظتني ومن صلاها لغير وقتها ولم يسبغ لها وضوءها ولم يتم لها خشوعها ولا ركوعها ولا سجودها خرجت وهي سوداء مظلمة تقول ضيعك الله كما ضيعتني حتى إذا كانت حيث شاء الله لفت كما يلف الثوب الخلق ثم ضرب بها وجهه رواه الطبراني في الأوسط ( الترغيب و الترهيب رقم 584 ) ( و ) كره ( كفه ) أي رفعه ولو لتراب كمشمر كم أو ذيل ( وعبثه به ) أي بثوبه ( وبجسده ) للنهي إلا لحاجة ولا بأس به خارج صلاة ( وصلاته في ثياب بذلة ) يلبسها في بيته ( ومهنة ) أي خدمة إن له غيرها وإلا لا ( وأخذ درهم ) ونحوه ( في فيه لم يمنعه من القراءة ) فلو منعه تفسد ( وصلاته حاسرا ) أي كاشفا ( رأسه للتكاسل ) ولا بأس به للتذلل وأما للإهانة بها فكفر ولو سقطت قلنسوته فإعادتها أفضل إلا إذا احتاجت لتكوير أو عمل كثير قال الشامي : قوله ( وصلاته في ثياب بذلة ) بكسر الباء الموحدة وسكون الذال المعجمة الخدمة والابتذال وعطف المهنة عليها عطف تفسير وهي بفتح الميم وكسرها مع سكون الهاء وأنكر الأصمعي الكسر حلية قال في البحر وفسرها في شرح الوقاية بما يلبسه في بيته ولا يذهب به إلى الأكابر والظاهر أن الكراهة تنزيهية اه (رد المحتار 1/ 640) ولو صلى رافعا كميه الى المرفقين كره (قاضي خان على هامش الهندية 1/ 135) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

ISLÃM THREAT OR SAVIOUR? In the aftermath of the cold war, a new perceived threat to Western ideology has emerged. The new "bogeyman" of the Western nations, and the centre piece of America's foreign policy establishment is the perceived Green Peril, the Islãmic Threat. What is the basis behind this threat? What is it about Islãm that makes the West's political system geared towards fighting an endless battle against everything Islãm stands for? History of Hatred The negative attitudes of the West have been deeply embedded into the Western psyche as a result of centuries of misunderstanding, propaganda and fear. These negative perceptions of Islãm have been expressed through every possible medium available, whether through lit, folklore, education, printed material, sound and visual media, and domestic and foreign policies. The most powerful tool in the hands of the West, the media, has been ruthless in its depiction of Islãm. The media should reflect a more sincere approach in understanding what Islãm stands for, the victimisation of the Muslim masses, and appreciate how Islãm has played a pivotal role in the development of current civilisation. Instead of slandering the qualities of the Prophet (Sallallahu Alaihi Wasallam) the West should realise the high moral standard he called for. They should realise that Islãm ruled for 1400 years wherein Christians and Jews lived in safety and comfort. They weren't tortured for their beliefs as the Muslims were in Spain during the Spanish Inquisitions. They weren't thrown to the lions as happened in Rome with the Christians. They weren't thrown out of their houses and left in slums as happened in Palestine only 50 years ago. Even Christian Scholars cannot refute the fact that Christians and Jews were doing financially well and progressed in society, some even taking high ranking administrative positions under Muslim rule. The current Islãmic resurgence is not a reaction to poverty as many would want you to believe, but an awakening to the reality that Islãm offers the solution for today's afflictions. People are converting out of free will, and in droves which includes surges from the Western world. If Islãm was a threat to the well-being of women, then you wouldn't have a conversion rate of 4 women to 1 man. If the Qur'ãn is truly full of contradictions, then at least one book would have been released with some solid evidence, without the need to resort to deceptive measures. Islãm has always been a solution to humanity, at the individual and group level. Islãm guards the honour and rights of each sex. It solidly prohibits any factor which could harm anyone is society, and its laws don't change to accommodate any current trends, electionprospects, or the whims of the leaders. Racial discrimination is something the West has only come to terms with in the late 60's. Yet Islãm gave all nationalities equal rights. Corruption, theft, deceit, fornication, sexual abuse, and disrespect to parents and elders are all not tolerated. Islãm forbids discrimination in judging, and had a superior Justice system which the West is adopting progressively. No person is given favours, there are no concessions available from any leader, president, army official or police chief. Women have custody rights if it is considered preferable for the child. A person is considered innocent before proven guilty, and guilt needs to be firmly established. The Economic and Administrative segment of Islãm is also way ahead of Western standards. Whereas Islãm has always prohibited anti-competitive behaviour in the market, it took 1300 years for the West to follow suit, with the Sherman Act in the US during the late 1800's,and the Trade Practices Act in Australia in the late 1970's. Yet Umar bin Khattab (R.A.), the second ruler after the Prophet (Salallahu Alaihi Wasallam) had introduced a more equal and supporting welfare system (when western societies were still grappling with the harsh serf system, a sort of slavery where only the land owner significantly profits). It reached a point where under Umar bin Abdul Aziz, there was no one who would accept money from the state due to their well-being. It's only a matter of time before the Islãmic contracts begin to replace the current interest system, which has devastated numerous economies, most recently those of the Asian region. Today's rulers are untouchables. They live in comfort, security, with pride, and do little for the people they are supposed to represent. They live great distances from their people, and don't feel or experience their needs. With the best food,clothing, travel, and pension, they have it made. Yet the Prophet (Sallallahu Alaihi Wasallam) would never fill his stomach, he would fast, eat just like others ate, if not worse, he travelled on a camel or horse, and would allow others to ride with him. His door was always open for anyone who needed help, and he felt shy to ask them to leave. If there was war, he fought along with his men. He didn'tstand behind a desk and issue commands, and take credit for any victories. He did his own cooking, mending and shopping. He lived amongst the people, to the extent that no one would recognise which person was the Prophet, and died amongst them. Even his successors took it upon themselves to imitate the characteristics of the Prophet (Sallallahu Alaihi Wasallam). Abu Bakr (R.A.) died with so few possessions left behind, that his successor Umar bin Khattab (R.A.) said "You have left me with such a hard example to follow, O Abu Bakr." Umar bin Khattab (R.A.) would wander the streets at night in search of anyone in need, or who was being oppressed or was not given his or her rights. If the people are happy with the way things are, and fear a leader with the qualities as the Prophet (Sallallahu Alaihi Wasallam) or his successors, then it is clear why Islam is a Peril for them. If they want a leader like the above, then it only baffles the mind as to why they fear Islãm, and the adherents to its tenants. Islam is now the fastest growing religion in the world. Its followers, unlike the media would like to portray them, are not converting out of poverty or force. Rather, they come from a variety of nations, status, financial sp, and educational attainments. This is a time when Western nations are concerned over their current way of life. The governments enjoy their financial gains and positions of power. Large corporations which thrive on the misery of others would cease to exist if the population turned to Islãm. Criminals fear Islãm because of its punishment system. People involved in gambling, illicit sex, and alcohol hate Islãm because Islãm does not tolerate such vice in society. Politicians hate Islãm because it would take away their power.The general population hate Islãm because they've been only taught so. As for Muslims, our task is a hard and uphill battle. On an individual level, we should always seek to maintain the highest calibre of character and morality. On a society level, we should continue to provide pure and easily accessible material on Islãm, through any media channel available. For non-Muslims, they cannot see Islãm and its vibrant system in action on a large scale. They cannot compare its superiority with other models unless Muslims practically show what true Islãm is. Muslims must show by their actions that Islãm advocates peace and harmony not terror, violence or crime. Muslims can remain devout and loyal to their beliefs along with living with tolerance with people of other and non-faith, upholding all the laws of their non-Muslim home-lands. We need to open Mosques to the public in order to help foster better community relations and an understanding of Muslim beliefs and practices. ISLÃMIC TARBIYAH ACADEMY 45Boothroyd Lane, West Town, Dewsbury. W. Yorkshire. WF13 2RB

I used a car park without purchasing a parking ticket. Do I owe them money? Question: Recently, I went shopping and parked my car in a private car park which is operated by a pay and display meter. I did not buy a ticket and went shopping. Do I have to owe them money? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: It is necessary for you to compensate for the number of hours you used the private car park without a parking ticket. You may put the total cost into the pay and display machine. In addition, one must repent for such an action. The Fiqh (Jurisprudence): A car park is the private property of another. In principle, one cannot use or benefit from the private property of another without prior consent of that individual. This consent can be in lieu of monetary exchange or without a monetary exchange. Parking without consent in the car park of another is a form of usurpation (al-ghaṣb) and encroachment. The usurpation of services and use of any income generating asset or land is insured and liable for compensation in all cases. Thus, he must compensate for the hours of usurpation by paying the equivalent fee (al-ujrah al-mithli).[1] The Fuqahā’ have discussed the issue of usurpation of the manāfi’ (services) of others. The Hanbali and Shafi`i jurists have ruled that services and the benefits of a usurped item are insured and compensatory in all cases[2]. The Hanafī scholars are of the view that the usurpation of the services and benefits of any income generating asset are insured and compensatory[3]. And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com [1] [تَنْبِيهٌ] قَدَّمْنَا فِي كِتَابِ الْإِجَارَاتِ أَنَّ الْمُعَدَّ لِلِاسْتِغْلَالِ غَيْرُ خَاصٍّ بِالْعَقَارِ فَقَدْ أَفْتَى فِي الْحَامِدِيَّةِ بِلُزُومِ الْأَجْرِ عَلَى مُسْتَعْمِلِ دَابَّةِ الْمُكَارِي بِلَا إذْنٍ وَلَا إجَارَةٍ وَنَقَلَ عَنْ مَنَاهِي الْأَنْقِرْوِيِّ عَنْ حَاشِيَةِ الْقُنْيَةِ عَنْ رُكْنِ الْأَئِمَّةِ اسْتَعْمَلَ ثَوْرَ إنْسَانٍ أَوْ عِجْلَتَهُ يَجِبُ عَلَيْهِ أَجْرُ الْمِثْلِ، إذَا كَانَ أَعَدَّهُ لِلْإِجَارَةِ بِأَنْ قَالَ بِلِسَانِهِ أَعْدَدْته لَهَا اهـ فَلْيُحْفَظْ فَهُوَ مَحَلُّ اشْتِبَاهٍ (حاشية ابن عابدين ج 6 ص 208) [2] أَمَّا مَنَافِعُ الْمَغْصُوبِ فَفِيهِ التَّفْصِيل الآْتِي: ذَهَبَ الشَّافِعِيَّةُ وَالْحَنَابِلَةُ إِلَى أَنَّ الْغَاصِبَ يَضْمَنُ مَنْفَعَةَ الْمَغْصُوبِ، وَعَلَيْهِ أَجْرُ الْمِثْل، سَوَاءٌ اسْتَوْفَى الْمَنَافِعَ أَمْ تَرَكَهَا تَذْهَبُ، وَسَوَاءٌ أَكَانَ الْمَغْصُوبُ عَقَارًا كَالدَّارِ، أَمْ مَنْقُولاً كَالْكِتَابِ وَالْحُلِيِّ وَنَحْوِهِمَا؛ لأَِنَّ الْمَنْفَعَةَ مَالٌ مُتَقَوِّمٌ، فَوَجَبَ ضَمَانُهُ كَالْعَيْنِ الْمَغْصُوبَةِ ذَاتُهَا. وَذَهَبَ مُتَقَدِّمُو الْحَنَفِيَّةِ إِلَى أَنَّ الْغَاصِبَ لاَ يَضْمَنُ مَنَافِعَ مَا غَصَبَهُ مِنْ رُكُوبِ الدَّابَّةِ، وَسُكْنَى الدَّارِ، سَوَاءٌ اسْتَوْفَاهَا أَوْ عَطَّلَهَا؛ لأَِنَّ الْمَنْفَعَةَ لَيْسَتْ بِمَالٍ عِنْدَهُمْ؛ وَلأَِنَّ الْمَنْفَعَةَ الْحَادِثَةَ عَلَى يَدِ الْغَاصِبِ لَمْ تَكُنْ مَوْجُودَةً فِي يَدِ الْمَالِكِ، فَلَمْ يَتَحَقَّقْ فِيهَا مَعْنَى الْغَصْبِ؛ لِعَدَمِ إِزَالَةِ يَدِ الْمَالِكِ عَنْهَا. وَأَوْجَبَ مُتَأَخِّرُو الْحَنَفِيَّةِ ضَمَانَ أَجْرِ الْمِثْل فِي ثَلاَثَةِ مَوَاضِعَ – وَالْفَتْوَى عَلَى رَأْيِهِمْ – وَهِيَ: أَنْ يَكُونَ الْمَغْصُوبُ وَقْفًا، أَوْ لِيَتِيمٍ، أَوْ مُعَدًّا لِلاِسْتِغْلاَل، بِأَنْ بَنَاهُ صَاحِبُهُ أَوِ اشْتَرَاهُ لِذَلِكَ الْغَرَضِ. (2) وَإِنْ نَقَصَ الْمَغْصُوبُ – أَيْ ذَاتُهُ – بِاسْتِعْمَال الْغَاصِبِ غَرِمَ النُّقْصَانَ؛ لاِسْتِهْلاَكِهِ بَعْضَ أَجْزَاءِ الْعَيْنِ الْمَغْصُوبَةِ. (الموسوعة الفقهية الكويتية ج 31 ص 238 ط الطبعة الأولى، مطابع دار الصفوة – مصر) [3] (قَوْلُهُ خِلَافًا لِمُحَمَّدٍ) فَإِنَّهُ كَمَا قَدَّمْنَاهُ عَنْ النِّهَايَةِ، وَإِنْ كَانَ الْغَصْبُ عِنْدَهُ بِإِزَالَةِ الْيَدِ الْمُحِقَّةِ لَكِنَّهُ فِي غَيْرِ الْمَنْقُولِ يُقِيمُ الِاسْتِيلَاءَ مَقَامَ الْإِزَالَةِ (قَوْلُهُ وَبِهِ يُفْتَى فِي الْوَقْفِ) أَيْ بِأَنْ هَلَكَ لَا بِفِعْلِ الْغَاصِبِ كَسُكْنَاهُ مَثَلًا بَلْ بِآفَةٍ سَمَاوِيَّةٍ، فَالْمُرَادُ ضَمَانُ ذَاتِهِ لَا مَنَافِعِهِ بِقَرِينَةِ مَا يَأْتِي عَنْ ظَهِيرِ الدِّينِ، وَلِأَنَّ الْكَلَامَ فِيهِ لَا فِي الْمَنَافِعِ. وَسَيَأْتِي فِي الْفَصْلِ مَتْنًا أَنَّ مَنَافِعَ الْغَصْبِ غَيْرُ مَضْمُونَةٍ إلَّا أَنْ يَكُونَ وَقْفًا أَوْ مَالَ يَتِيمٍ أَوْ مُعَدًّا لِلِاسْتِغْلَالِ فَصَرَّحَ بِضَمَانِ مَنَافِعِ الثَّلَاثَةِ، وَهُنَا صَرَّحَ بِضَمَانِ ذَاتِ الْوَقْفِ وَهَلْ مِثْلُهُ مَالُ الْيَتِيمِ وَالْمُسْتَغِلِّ؟ لَمْ أَرَهُ صَرِيحًا فَلْيُرَاجَعْ ثُمَّ رَأَيْت فِي حَاشِيَةِ الْأَشْبَاهِ قَالَ الْكَمَالُ الْفَتْوَى عَلَى ضَمَانِ الْعَقَارِ فِي ثَلَاثَةِ أَشْيَاءَ إلَخْ (حاشية ابن عابدين ج 6 ص 186) وَعِنْدَنَا لَا تُضْمَنُ الْمَنَافِعُ فِي الْفُصُولَيْنِ ذَكَرَهُ فِي الْهِدَايَةِ قُلْتُ: إلَّا فِي ثَلَاثٍ فَإِنَّهَا تُضْمَنُ فِيهَا وَيَجِبُ أَجْرُ الْمِثْلِ: مَالُ الْيَتِيمِ، وَمَالُ الْوَقْفِ، وَالْمُعَدُّ لِلِاسْتِغْلَالِ إلَّا إذَا سَكَنَ الْمُعَدُّ لِلِاسْتِغْلَالِ بِتَأْوِيلِ مِلْكٍ أَوْ عَقْدٍ كَبَيْتٍ سَكَنَهُ أَحَدُ الشَّرِيكَيْنِ فِي الْمِلْكِ أَمَّا الْوَقْفُ إذَا سَكَنَهُ أَحَدُهُمَا بِالْغَلَبَةِ بِدُونِ إذْنِ الْآخَرِ سَوَاءٌ كَانَ مَوْقُوفًا لِلسُّكْنَى أَوْ لِلِاسْتِغْلَالِ فَإِنَّهُ يَجِبُ الْأَجْرُ، وَيُسْتَثْنَى مِنْ مَالِ الْيَتِيمِ مَسْأَلَةٌ: سَكَنَتْ أُمُّهُ مَعَ زَوْجِهَا فِي دَارِهِ بِلَا أَجْرٍ لَيْسَ لَهُمَا ذَلِكَ، وَلَا أَجْرَ عَلَيْهِمَا، وَلَا تَصِيرُ الدَّارُ مُعَدَّةً لِلِاسْتِغْلَالِ بِإِجَارَتِهَا إنَّمَا تَصِيرُ مُعَدَّةً إذَا بَنَاهَا لِذَلِكَ أَوْ اشْتَرَاهَا لَهُ وَبِإِعْدَادِ الْبَائِعِ لَا تَصِيرُ مُعَدَّةً فِي حَقِّ الْمُشْتَرِي وَإِذَا أَجَّرَ الْغَاصِبُ مَا مَنَافِعُهُ مَضْمُونَةٌ مِنْ مَالِ يَتِيمٍ أَوْ وَقْفٍ أَوْ مُعَدٍّ فَعَلَى الْمُسْتَأْجِرِ الْمُسَمَّى لَا أَجْرَ الْمِثْلِ، وَلَا يَلْزَمُ الْغَاصِبَ أَجْرُ الْمِثْلِ إنَّمَا يَرُدُّ مَا قَبَضَهُ مِنْ الْمُسْتَأْجِرِ مِنْ الْأَشْبَاهِ.(مجمع الضمانات ص 126) (ولا يضمن الغاصب منافع ما غصبه) من ركوب الدابة، وسكنى الدار، وخدمة العبد؛ لأنها حصلت على ملك الغاصب؛ لحدوثها في يده، والإنسان لا يضمن ما حدث في ملكه، سواء استوفاها أو عطلها، وهذا فيما عدا ثلاثة مواضع فيجب فيها أجر المثل على اختيار المتأخرين وعليه الفتوى، وهي: أن يكون وقفاً، أو ليتيم، أو معداً للاستغلال بأن بناه أو اشتراه لذلك؛ إلا إذا سكن المعد للاستغلال بتأويل ملك كسكنى أحد الشريكين أو عقدٍ كسكنى المرتهن (اللباب في شرح الكتاب) About the author: Mufti Faraz al-Mahmudi

Ignoring the Whispers of Shaitaan Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: The way to repel stray thoughts and the whispers of Shaitaan is to deal with them with courage and determination. Dealing with them with courage and determination is to totally ignore them and not pay any attention to them. This is similar to a stray barking dog. If you interfere with it and try to silence it, it will continue barking at you. However, if you ignore it, it will automatically stop barking. Hence the best way to deal with stray thoughts and the whispers of Shaitaan is for you to totally ignore them and not pay any attention to them. (Malfoozaat Hakeemul Ummat 7/210) Ihyaauddeen.co.za

Makkah Haram Map Large view +Zoom: http://images.gph.gov.sa/attach/file..._2048x1800.jpg

Hazrat Bilaal (radhiyallahu ‘anhu) – Part Five First Mu’azzin in Islam: ‘Allaamah ibnul Atheer (rahimahullah) has mentioned that Hazrat Bilaal (radhiyallahu ‘anhu) was the first Mu’azzin in Islam. He would call out the azaan for Rasulullah (sallallahu ‘alaihi wasallam) while they were on safar (travelling) and while they were in Madinah Munawwarah. (Usdul Ghaabah 1/237) The Four Mu’azzins of Nabi (sallallahu ‘alaihi wasallam): Haafiz ibnul Qayyim (rahimahullah) has recorded that four Sahaabah (radhiyallahu ‘anhum) enjoyed the privilege and honor of being the mu’azzins of Rasulullah (sallallahu ‘alaihi wasallam). Hazrat Bilaal (radhiyallahu ‘anhu) and Hazrat ibn umme Maktoom (radhiyallahu ‘anhu) were the mu’azzins of Madinah Munawwarah. Hazrat Sa‘d Al-Quraz (radhiyallahu ‘anhu), the freed slave of Hazrat ‘Ammaar bin Yaasir (radhiyallahu ‘anhu), was the mu’azzin of Qubaa’ and Hazrat Abu Mahzoorah (radhiyallahu ‘anhu) was the mu’azzin of Makkah Mukarramah. (Zaadul Ma‘aad 1/120) Azaan on the Ka‘bah: On the occasion of Fat-he Makkah (the Conquest of Makkah), Rasulullah (sallallahu ‘alaihi wasallam) entered the Ka‘bah with Hazrat Bilaal (radhiyallahu ‘anhu) and Hazrat Usaamah (radhiyallahu ‘anhu). The musjid was filled with the Quraish who had formed rows and were watching Rasulullah (sallallahu ‘alaihi wasallam) to see what he was going to do. Other people of the Quraish were watching from the mountain tops around Makkah Mukarramah and some of the eminent personalities of the Quraish had chosen to flee and went into hiding. It was at that juncture that Rasulullah (sallallahu ‘alaihi wasallam) instructed Hazrat Bilaal (radhiyallahu ‘anhu) to ascend the Ka‘bah and call out the azaan for Zuhr salaah. When Hazrat Bilaal (radhiyallahu ‘anhu) ascended the Ka‘bah to call out the azaan , ‘Attaab bin Aseed, Haarith bin Hishaam, Suhail bin ‘Amr and Abu Sufyaan (radhiyallahu ‘anhu) were among the Quraish seated in the courtyard around the Ka‘bah. On seeing Hazrat Bilaal (radhiyallahu ‘anhu) calling out the azaan, ‘Attaab bin Aseed commented, “Allah has honored my father, Aseed, by taking his life before this day, saving him from hearing the call of the azaan today. Had he been alive and heard this call, he would have been greatly angered.” Haarith bin Hishaam remarked, “By Allah! If I regarded this religion to be true and regarded him to be calling to the truth then I would have followed him.” Haarith, however, also made the following derogatory remark, “Could Muhammed (sallallahu ‘alaihi wasallam) not find anyone to call out the azaan besides this black crow?” Suhail bin ‘Amr said, “If Allah dislikes something, he will change it.” Hazrat Abu Sufyaan (radhiyallahu ‘anhu) said, “I will not say anything as I fear that these stones will inform Nabi (sallallahu ‘alaihi wasallam) of what I said.” As soon as they had spoken, Hazrat Jibraa’eel (‘alaihis salaam) came to Nabi (sallallahu ‘alaihi wasallam) and informed him of what they had uttered. Nabi (sallallahu ‘alaihi wasallam) therefore called them and said, “I have been informed of the remarks you made.” after which he told each of them the exact remark that he had made. Haarith and ‘Attaab were amazed and immediately accepted Islam exclaiming, “We testify that you are the Rasul of Allah as you have informed us of our secret remarks! There was nobody else with us who could have possibly told you of what we said.” The following verse of the Qur’aan Al-Kareem was then revealed: يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّـهِ أَتْقَىٰكُمْ إِنَّ ٱللَّـهَ عَلِيمٌ خَبِيرٌ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may recognise each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Surah Hujuraat) (Tafseer Baghawi 4/195, Ibn Hishaam 4/43, Subulul Hudaa war Rashaad 5/248, Zaadul Ma‘aad 3/358-361) Source: Whatisislam.co.za

Wearing a Taweez Q: I like to know whether it is permissible to wear a taweez of any kind? A: It is permissible for one to wear a taweez which contains verses of the Qur'an Shareef or some of the names of Allah Ta'ala or some dua for protection, etc. provided the belief of the person wearing the taweez is correct, the purpose for which the taweez is being worn is permissible and there is nothing impermissible contained or associated with it. And Allah Ta'ala (الله تعالى) knows best. قال الشامي : قوله ( التميمة المكروهة ) أقول الذي رأيته في المجتبى التميمة المكروهة ما كان بغير القرآن وقيل هي الخرزة التي تعلقها الجاهلية اه. فلتراجع نسخة أخرى، وفي المغرب وبعضهم يتوهم أن المعاذات هي التمائم وليس كذلك إنما التميمة الخرزة ولا بأس بالمعاذات إذا كتب فيها القرآن أو أسماء الله تعالى ويقال رقاه الراقي رقيا ورقية إذا عوذه ونفث في عوذته. قالوا وإنما تكره العوذة إذا كانت لغير لسان العرب ولا يدري ما هو ولعله يدخله سحر أو كفر أو غير ذلك وأما ما كان من القرآن أو شيء من الدعوات فلا بأس به (رد المحتار 6/ 363) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Duaa before Sleeping – 6 One should recite the following duaa before going to sleep الْحَمْدُ لِلَّهِ الَّذِى كَفَانِى وَآوَانِى وَأَطْعَمَنِى وَسَقَانِى وَالَّذِى مَنَّ عَلَىَّ فَأَفْضَلَ وَالَّذِى أَعْطَانِى فَأَجْزَلَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ اللَّهُمَّ رَبَّ كُلِّ شَىْءٍ وَمَلِيكَهُ وَإِلَهَ كُلِّ شَىْءٍ أَعُوذُ بِكَ مِنَ النَّارِ All praise is due to Allah Ta’ala, who fulfilled my needs, gave me shelter, gave me food and drink, the One who favoured me and bestowed upon me great favours, and the One who provided for me bounties and granted me in abundance. Al praise is due to Allah Ta’ala in all conditions. O Allah, the Lord of everything and its Master, and the Lord of all things, I seek Your divine protection from the fire. عن ابن عمر أنه حدثه أن رسول الله صلى الله عليه وسلم كان يقول إذا أخذ مضجعه الحمد لله الذى كفانى وآوانى وأطعمنى وسقانى والذى من على فأفضل والذى أعطانى فأجزل الحمد لله على كل حال اللهم رب كل شىء ومليكه وإله كل شىء أعوذ بك من النار (ابو داود رقم 5060) Hadhrat Abdullah ibn Umar (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following Duaa when retiring to bed: الْحَمْدُ لِلَّهِ الَّذِى كَفَانِى وَآوَانِى وَأَطْعَمَنِى وَسَقَانِى وَالَّذِى مَنَّ عَلَىَّ فَأَفْضَلَ وَالَّذِى أَعْطَانِى فَأَجْزَلَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ اللَّهُمَّ رَبَّ كُلِّ شَىْءٍ وَمَلِيكَهُ وَإِلَهَ كُلِّ شَىْءٍ أَعُوذُ بِكَ مِنَ النَّارِ

Remaining Firm on Zikr Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Sometimes we begin to mislead ourselves and feel what is the need to make zikr when my mind is straying away. Hazrat Haaji Imdaadullah (rahmatullahi ‘alaih) used to say that even if the mind strays sway then too continue because you will realise the reward when your eyes close. Shaikh Abu ‘Uthmaan Nahdi used to say that make shukr that at least one organ and limb of your body is engaged in the zikr of Allah Ta‘ala. Ihyaauddeen.co.za

Is the Salaah valid if Durood is recited in the second Rakaat of a four Rakaat Salaah? Q. Is the salaah valid if a person recited the Durood in the second Rakaat of a four Rakaat Fardh Salaah? A. If a person recited the Durood (Allahumma Salli Ala Muhammad till the end) after reciting Tashahhud (At-Tahiyyatu Lillahi Wassalaawaat till the end) in the first sitting posture (Qadah-e-Ula) of a four Rakaat Fardh Salaah, then it is Waajib (necessary) to make Sajdah-e-Sahw. (Haashiyatut Tahtaawi Al Maraaqil Falaah (1/342) The method of Sajdah-e-Sahw is to make one Salaam after reciting the Tashahhud in the last sitting posture of Salaah (Qadah-e-Akheerah) and thereafter perform two Sajdas. Thereafter, the Tashahhud should be repeated, Durood should be recited, Du’aa should be read and the Salaat should be completed by making Salaam. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Does a wife still inherit if she remarries? Q. If a wife remarries after the death of her husband and the estate of her husband was not distributed to her, is she still entitled to it? Or she does not qualify for it because she remarried another husband? A. At the time of the death of a deceased person, all the heirs of a deceased person are entitled to their share of inheritance from the deceased’s estate, irrespective if the heirs remarry. As such, if a husband is deceased and his wife did not receive her share of inheritance from his estate, she will still be entitled to her share of inheritance from her deceased husband’s estate even though she remarried after his demise. (Ahsanul Fataawa 9/302) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Daughter in-law traveling alone with her father in-law Q: Can a young woman with a small breast feeding child travel for a long distance alone with her father in-law? A: Though it is permissible. However, on account of the abundant fithna found nowadays and the suspicions and doubts that are created in the minds of people, it is not advisable for the daughter in-law to travel alone with her father in-law. And Allah Ta'ala (الله تعالى) knows best. روي عن عمر رضي الله عنه من سلك مسالك الظن اتهم (كشف الخفاء 1/ 44) عن ابن عمر قال : خطبنا عمر بالجابية فقال يا أيها الناس إني قمت فيكم كمقام رسول الله صلى الله عليه و سلم فينا فقال أوصيكم بأصحابي ثم الذين يلونهم ثم الذين يلونهم ثم يفشوا الكذب حتى يحلف الرجل ولا يستحلف ويشهد الشاهد ولا يستشهد ألا لا يخلون رجل بامرأة إلا كان ثالثهما الشيطان عليكم بالجماعة وإياكم والفرقة فإن الشيطان مع الواحد وهو من الاثنين أبعد من أراد بحبوحة الجنة فيلزم الجماعة من سرته حسنته وساءته سيئته فذلك المؤمن. (جامع الترمذي #2165) عن صفية بنت حيي قالت كان رسول الله صلى الله عليه وسلم معتكفا فأتيته أزوره ليلا فحدثته ثم قمت فانقلبت فقام معي ليقلبني وكان مسكنها في دار أسامة بن زيد فمر رجلان من الأنصار فلما رأيا النبي صلى الله عليه وسلم أسرعا فقال النبي صلى الله عليه وسلم على رسلكما إنها صفية بنت حيي فقالا سبحان الله يا رسول الله قال إن الشيطان يجري من الإنسان مجرى الدم وإني خشيت أن يقذف في قلوبكما سوءا أو قال شيئا (صحيح البخاري #3281) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

In case you lose your passport, you should take the following steps in order to obtain a travel document from your embassy allowing you to leave the country: 1. You should report the loss of passport incident to the police station located within the area where you have lost your passport. 2. The police station will give you a police record confirming the loss of your passport. 3. Then, you should submit the police record to your travel agency. 4. Your travel agency will accordingly give you a printed document with your information; the travel agency must affix its seal to that printed document. 5. Your travel agency will handle the rest of the procedures in connection with obtaining the travel document. 6. After that, either your travel agency or you should visit your embassy while having with you (1) the police record confirming the loss of your passport, and (2) the printed document sealed by the travel agency. 7. At that point, your embassy will issue for you the travel document, by virtue of the police record confirming the loss of passport incident and the printed document issued and sealed by your travel agency; it is preferred that you have other documents confirming the validity of your information such as your ‘Identity Card’ or ‘Work Permit’. 8. Your travel agency or you will then go to the Expatriates Affairs Department located in your area in order to obtain their seal on the travel document so that you can travel back to your country.​ http://haj.gov.sa/english/Hajj/Pages/faqforeign.aspx

Remain Steadfast on making Duaa عن ابن عمر رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : إن الدعاء ينفع مما نزل ومما لم ينزل فعليكم عباد الله بالدعاء . (الترمذي رقم 3548) Hadhrat ibn Umar (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Duaa is beneficial for the present and for the future. Therefore, O servants of Allah, remain steadfast on making duaa.” (Ihyaauddeen.co.za

Hazrat Bilaal (radhiyallahu ‘anhu) – Part Four Treasurer of Rasulullah (sallallahu ‘alaihi wasallam) Haafiz ibnul Hajar ‘Asqalaani (rahimahullah) has mentioned that Hazrat Bilaal (radhiyallahu ‘anhu) was the treasurer of Nabi (sallallahu ‘alaihi wasallam). (Isaabah 1/455) Hazrat ‘Abdullah Al-Hawzani (rahimahullah) mentions that he once met Hazrat Bilaal (radhiyallahu ‘anhu) in Halab (a city in Shaam). On meeting Hazrat Bilaal (radhiyallahu ‘anhu), he asked him, “O Bilaal (radhiyallahu ‘anhu)! Tell me of the manner in which Nabi (sallallahu ‘alaihi wasallam) would spend wealth for the cause of deen.” Hazrat Bilaal (radhiyallahu ‘anhu) replied: From the time Allah Ta‘ala deputed him as a Nabi until he left this world, the wealth he possessed was entrusted to me. Whenever a Muslim would come to him and he would notice that he did not have sufficient clothing, he would instruct me to provide clothing for him. I would therefore take a loan through which I would purchase a shawl and whatever else was needed after which I would clothe and feed that person. This continued until, one day, a disbeliever approached me and said, “O Bilaal (radhiyallahu ‘anhu)! I possess plentiful wealth so don’t go to anybody else when you need a loan.” Accordingly, I commenced going to him for loans and ceased taking loans from other people. One day, when I had performed wudhu and was now standing, about to call out the azaan for salaah, I saw the same disbeliever nearby amongst a group of traders. When he spotted me, he called out, “O Abyssinian!” and began speaking to me very rudely and harshly. He asked me, “Do you know how long it is until the end of the month?” I replied, “The end of the month is close.” He said, “There are only four nights left! When the month is over, I am going to take you as my slave in exchange of the money you owe me. I have not been loaning you wealth due to you or your companion’s honor. I only gave you loans so that you will become my slave and I will make you graze the goats once again.” When I heard these words, I was alarmed and taken by surprise. Nevertheless, I called out the azaan and we performed Esha salaah. When Nabi (sallallahu ‘alaihi wasallam) returned home after the salaah, I went to him and sought permission to enter and speak to him. When he granted me permission, I entered and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! May my father and mother be sacrificed for you! I had mentioned to you that I am taking loans from a certain disbeliever. That same disbeliever has now threatened to take me as his slave if I do not pay him by the end of the month. Neither you nor I have the means to pay him and he wishes to disgrace me. Permit me to flee to some other locality which has accepted Islam where I will remain until Allah Ta‘ala provides you with the means to pay the money I owe.” I then left and proceeded home. On reaching home, I collected my sword, bag, spear and sandals and left them at my head side after which I lay down, facing the horizon. Such was my state of worry that I was initially unable to sleep. Whenever I fell asleep, I would instantly awake with a shock. I eventually managed to fall and remain asleep and only awoke when the rays of subh saadiq (first dawn) had spread horizontally across the sky. I had just decided to set out and leave when a person came running to me calling, “O Bilaal (radhiyallahu ‘anhu)! Respond to the call of Rasulullah (sallallahu ‘alaihi wasallam)!” I immediately hastened towards Rasulullah (sallallahu ‘alaihi wasallam) and, on reaching him, saw four animals laden with goods nearby. Nabi (sallallahu ‘alaihi wasallam) addressed me saying, “Glad tidings! Allah Ta‘ala has created means for you to pay off your debt.” I praised Allah Ta‘ala on hearing this good news and Nabi (sallallahu ‘alaihi wasallam) asked, “Did you not pass by the four animals kneeling (nearby)?” I replied in the affirmative to which Rasulullah (sallallahu ‘alaihi wasallam) said, “Verily the camels together with their loads are yours.” When I looked, I saw that they were laden with fabrics and food which the leader of Fadak had gifted to Rasulullah (sallallahu ‘alaihi wasallam). Nabi (sallallahu ‘alaihi wasallam) said, “Take them with you and settle your debts.” I did as instructed, taking the camels and offloading the goods. I then tied the camels and went to call out the azaan for the Fajr salaah. When we had completed performing the Fajr salaah, I made my way to Baqee‘ and inserted my fingers into my ears (to assist me to raise my voice) and called out at the top of my voice, “Whoever wishes to collect the money which Rasulullah (sallallahu ‘alaihi wasallam) owes him should present himself!” I continued to sell the goods and pay the debts as the creditors arrived, bartering in exchange of the monies owed, until every single debt had been settled and I even had one and a half or two ooqiyah to spare. By this point, most of the day had already passed. I went to the musjid where I found Rasulullah (sallallahu ‘alaihi wasallam) sitting on his own. After I made salaam to him, he asked me what had happened. I replied, “Allah Ta‘ala has paid every debt of Rasulullah (sallallahu ‘alaihi wasallam) so that no debt remains.” He then asked me, “Is there any leftover wealth?” “Yes, two gold coins.” I replied. Nabi (sallallahu ‘alaihi wasallam) urged me saying, “See that you relieve me of them (by giving them in sadaqah)! I will not go to any of my wives until you have not relieved me of the two gold coins.” As nobody thereafter arrived to whom I could give the sadaqah, Nabi (sallallahu ‘alaihi wasallam) did not go to the homes of any of his wives and spent the entire night in the musjid. Nabi (sallallahu ‘alaihi wasallam) remained in the musjid until the second day was now coming to an end. Only then did two travelers arrive who I took with me to feed and clothe. After we had performed the esha salaah, Nabi (sallallahu ‘alaihi wasallam) called me and asked me what had happened. I replied, “Allah Ta‘ala has relieved you of the wealth.” Nabi (sallallahu ‘alaihi wasallam) said “Allahu Akbar!” and praised Allah Ta‘ala out of gratitude as he had feared leaving this world while possessing the wealth. I then followed him as he went to the homes of all his respected wives, greeting them in turn, until he finally arrived at the home of the wife whose turn it was that night.” Hazrat Bilaal (radhiyallahu ‘anhu) then said to Hazrat ‘Abdullah Al-Hawzani (rahimahullah), “This is the answer to your question, this is how Rasulullah (sallallahu ‘alaihi wasallam) would spend in the path of Allah Ta‘ala.” (Hayaatus Sahaabah 2/267) Source: Whatisislam.co.za

Takbeer-e-intiqaaliyyah Q: When we move from one posture to the next posture, should we stretch the takbeer e.g. when we stand up from sajda to go to qiyaam for the next rakaat, must we pull the takbeer? A: Yes, one should stretch the takbeer from the beginning of one posture till one reaches the next posture. This takbeer is known as takbeer-e-intiqaaliyyah. And Allah Ta'ala (الله تعالى) knows best. باب ما جاء في التكبير عند الركوع والسجود - حدثنا قتيبة حدثنا أبو الأحوص عن أبي إسحق عن عبد الرحمن بن الأسود عن علقمة والأسود عن عبد الله بن مسعود قال كان رسول الله صلى الله عليه و سلم يكبر في كل خفض ورفع وقيام وقعود و أبو بكر وعمر قالوفي الباب عن أبي هريرة و أنس و ابن عمر و أبي مالك الأشعري و أبي موسى و عمران بن حصين و وائل بن حجر و ابن عباس قال أبو عيسى حديث عبد الله بن مسعود حديث حسن صحيح والعمل عليه عند أصحاب النبي صلى الله عليه و سلم منهم أبو بكر و عمر و عثمان و علي وغيرهم ومن بعدهم من التابعين وعليه عامة الفقهاء والعلماء. حدثنا عبد الله بن منير قال سمعت علي بن الحسين قال أخبرنا عبد الله بن المبارك عن ابن جريج عن الزهري عن أبي بكر بن عبد الرحمن عن أبي هريرة أن النبي صلى الله عليه و سلم كان يكبر وهو يهوي قال أبو عيسى هذا حديث حسن صحيح وهو قول أهل العلم من أصحاب النبي صلى الله عليه و سلم ومن بعدهم من التابعين وقالوا يكبر الرجل وهو يهوي للركوع والسجود (ترمذي رقم 253) ( ثمّ ) كما فرغ (يكبّر) مع الإنحطاط (للركوع) للتمكن قال شامي: (قوله مع الإنحطاط) أفاد أنّ السنّة كون إبتداء التكبير عن الخرور و إنتهاءه عند إستواء الظهر (رد المحتار 1/493) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

wa'alaykumus salaam warahamtaull dear AishaZaynap...been long time since we saw you so welcome back! Regarding what to do when one has had a bad dream, according to what it says above, there are two different narrations mentioned. (From Muslim) 1a. If one experiences a bad dream then one should spit on to the left side thrice, recite the following duaa thrice, and one should change one’s sleeping position أَعُوذُ بِاللهِ مِنَ الشَّيطَانِ الرَّجِيم (From Tirmithee) 1b. Hadhrat Jaabir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When you see a bad dream, then spit on your left thrice, and thereafter seek protection of Allah Ta’ala thrice from Shaytaan, and one should change one’s sleeping position. One should recite the following duaa: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِن غَضَبِهِ وَعِقَابِه وَشَرِّ عِبَادِهِ وَمِن همَزَاتِ الشَّيَاطِين وَأَن يَحْضُرُون

Duaa before Sleeping – 5 One should recite the following duaa before going to sleep اَلْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ All praise is due to Allah Ta’ala, who gave us food, drink, fulfilled our needs and gave us shelter. How many people are such that they do not have anyone to support them, nor anyone to provide them with shelter. عن أنس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان إذا أوى إلى فراشه قال: الحمد لله الذي أطعمنا وسقانا وكفانا وآوانا فكم ممن لا كافي له ولا مؤوي. (مسلم رقم 2715) Hadhrat Anas (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following Duaa when retiring to bed: اَلْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ

Ta`deel-e-arkaan Q: 1. What is tadeel-e-arkaan? Q: 2. Does leaving out tadeel-e-arkaan during salaah cause sajda-e-sahw to become waajib or not? A: 1. Ta`deel-e-arkaan refers to the body being completely calm and settled in each posture before one goes into the next posture. 2. Ta'deel-e-arkaan is waajib. Through leaving out ta'deel-e-arkaan sajda-e-sahw becomes waajib. And Allah Ta'ala (الله تعالى) knows best. باب ما جاء في وصف الصلاة - حدثنا علي بن حجر أخبرنا إسماعيل بن جعفر عن يحيى بن علي بن يحيى بن خلاد بن رافع الزرقي عن أبيه عن جده عن رفاعة بن رافع أن الرسول صلى الله عليه و سلم بينما هو جالس في المسجد يوما قال رفاعة ونحن معه إذ جاءه رجل كالبدوي فصلى فأخف صلاته ثم انصرف فسلم على النبي صلى الله عليه و سلم فقال النبي صلى الله عليه و سلم وعليك فارجع فصل فإنك لم تصل فرجع فصلى ثم جاء فسلم عليه فقال وعليك فارجع فصل فإنك لم تصل ففعل ذلك مرتين أو ثلاثا كل ذلك يأتي النبي صلى الله عليه و سلم فيسلم على النبي صلى الله عليه و سلم فيقول النبي صلى الله عليه و سلم وعليك فارجع فصل فإنك لم تصل فعاف الناس وكبر عليهم أن يكون من أخف صلاته لم يصل فقال الرجل في آخر ذلك فأرني وعلمني فإنما أنا بشر أصيب وأخطئ فقال أجل إذا قمت إلى الصلاة فتوضأ كما أمرك الله به ثم تشهد فأقم فإن كان معك قرآن فاقرأ وإلا فاحمد الله وكبره وهلله ثم اركع فاطمئن راكعا ثم اعتدل قائما ثم اسجد فاعتدل ساجدا ثم اجلس فاطمئن جالسا ثم قم فإذا فعلت ذلك فقد تمت صلاتك وإن انتقصت منه شيئا انتقصت من صلاتك قال وكان هذا أهون عليهم من الأولى أنه من انتقص من ذلك شيئا انتقص من صلاته ولم تذهب كلها قال وفي الباب عن أبي هريرة و عمار بن ياسر (ترمذي رقم 302) باب ما جاء في الاعتدال في السجود - حدثنا هناد حدثنا أبو معاوية عن الأعمش عن أبي سفيان عن جابر أن النبي صلى الله عليه و سلم قال إذا سجد أحدكم فليعتدل ولا يفترش ذراعيه افتراش الكلب قال وفي الباب عن عبد الرحمن بن شبل و أنس و البراء و أبي حميد و عائشة قال أبو عيسى حديث جابر حديث حسن صحيح والعمل عليه عند أهل العلم يختارون الاعتدال في السجود ويكرهون الافتراش كافتراش السبع. حدثنا محمود بن غيلان حدثنا أبو داود أخبرنا شعبة عن قتادة قال سمعت أنسا يقول إن رسول الله صلى الله عليه و سلم قال اعتدلوا في السجود ولا يبسطن أحدكم ذراعيه في الصلاة بسط الكلب قال أبو عيسى هذا حديث حسن صحيح (ترمذي رقم 276) ( وتعديل الأركان ) أي تسكين الجوارح قدر تسبيحة في الركوع والسجود وكذا في الرفع منهما على ما اختاره الكمال قال الشامي : قوله ( وتعديل الأركان ) هو سنة عندهما في تخريج الجرجاني وفي تخريج الكرخي واجب حتى تجب سجدتا السهو بتركه كذا في الهداية وجزم بالثاني في الكنز والوقاية والملتقى وهو مقتضى الأدلة كما يأتي قال في البحر وبهذا يضعف قول الجرجاني (رد المحتار 1/ 464) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question Are there any authentic virtues in the Ahadith for women to perform Salah at home? If yes could a few please be quoted? Answer 1. Rasulullah (sallallahu’alayhi wasallam) said to Umm Humayd (radiyallahu’anha) who expressed her desire to offer salah behind Rasulullah (sallallahu’alayhi wasallam) [in the masjid]: ‘Your salah in the corner of your room is better than anywhere else in that room, and your salah in your room is better than salah in any other room of your house, and salah in your house is better than salah in your local masjid…’ (Musnad Ahmad, vol.6 pg.371 & Al-Mu’jamul Kabir, vol.25 Hadith: 356) Hafiz Ibn Hajar (rahimahullah) has declared the chain of Musnad hmad as sound (hasan) (Fathul Bari, Hadith: 868) 2. Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘A woman’s salah in her room is better than her salah in [any part of] her house, and her salah in inner room is better than elsewhere.’ (Sunan Abi Dawud, Hadith: 571) 3. The narrator of the above Hadith; Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) himself is reported to have issued the following comments on this topic: ‘The best salah a woman can offer is the one in the depth of her home.’ (Musannaf Ibn Abi Shaybah, Hadith: 7696) ‘No woman’s salah is more beloved to Allah Ta’ala than the one in her own home.’ (Musannaf Ibn Abi Shaybah, Hadith: 7701) ‘A woman is closest to her Rabb when she is in the depth of her house.’ (Musannaf Ibn Abi Shaybah, Hadith: 7698) In fact, he would himself chase the women out of the masjid by throwing small pebbles at them. (Musannaf Ibn Abi Shaybah, Hadith: 7699) 4. Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhuma) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘Do not stop the females from the masjids, but their homes are better for them.’ (Sunan Abi Dawud, Hadith: 568) Hafiz Ibn Hajar (rahimahullah) comments on the reason for the above: ‘The reason for her salah in seclusion being better is because in such a case, she will definitely be saved from fitnah.’ (Fathul Bari, Hadith: 868) Another point to bear in mind on this topic is that whenever Hadiths that apparently allow woman to attend the masjid are explained, one will find the commentators always attaching strict conditions for this allowance. Almost all of them are unanimous on the clause of safety from fitnah (mishap/evil/sin). i.e, they are only allowed when there is no fear of fitnah. In our era, we have undoubtedly been engulfed in fitnah. 5. Sayyidatuna ‘Aishah (radiyallahu’anha) said: ‘Had Rasulullah (sallallahu’alayhi wasallam) seen what the women of today (her era) have innovated, he would have definitely stopped them from attending the Masjid…’ (Sahih Bukhari, Hadith: 869 & Sahih Muslim) Interestingly, Both the forerunners in the field of Hadith, Imams Bukhari and Muslim (rahimahumallah) have quoted this Hadith after citing those narrations which allow women [with strict conditions] to attend the Masjid. They both seem to be alluding to the fact that it is indeed best for women to remain in their homes for salah… This is exactly how Imam Abu Dawud (rahimahullah) also cited this narration. It is extremely crucial for the masses to understand how these giants portrayed the Hadith, and not merely suffice on selectively quoting Hadiths out of context. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers.com

Women travelling without their mahrams Q: Is it permissible for a female to take a flight on her own, if a mahram drops here on one side of the journey and a mahram picks her up on the other side? Basically for the duration of the flight there is no mahram. A: Severe warnings have been sounded in the Ahaadith for a woman travelling without a mahram. In the case in question, though she will be dropped off at the airport by her mahram and will be picked up at her destination by another mahram, however since she will be travelling throughout the journey without a mahram, it will not be permissible. عن ابن عمر رضي الله عنهما أن النبي صلى الله عليه وسلم قال لا تسافر المرأة ثلاثة أيام إلا مع ذي محرم (بخاري #1086) Hazrat Abdullah bin Umar (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "It is impermissible for a woman to travel for the distance of safar except in the case where she is accompanied by a mahram." (Bukhaari #1086) عن أبى سعيد قال قال رسول الله صلى الله عليه وسلم لا يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر سفرا فوق ثلاثة أيام فصاعدا إلا ومعها أبوها أو أخوها أو زوجها أو ابنها أو ذو محرم منها (أبو داود رقم 1728 - ترمذي رقم 1169) Hazrat Abu Saeed (Radiyallahu Anhu) reports that Nabi (Sallallahu Alaihi Wasallam) said: "It is not permissible for a woman who believes in Allah Ta’ala and the day of qiyamat to travel for the distance of safar or more without a mahram. However if she travels with her father, brother, husband, son or any other mahram, it will be permissible." (Tirmizi #1169, Abu Dawood #1728) وعن ابن عمر قال : قال رسول الله صلى الله عليه و سلم سفر المرأة مع عبدها ضيعة (مجمع الزوائد #5302) Hazrat Abdullah bin Umar (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "A woman travelling with her slave (or any other na mahram) is destruction to her Deen." (Majmuz Zawaaid #5302) And Allah Ta'ala (الله تعالى) knows best. الحرة لا تسافر ثلاثة أيام بلا محرم (رد المحتار ​6/390) ( و ) مع ( زوج أو محرم ) ولو عبدا أو ذميا أو برضاع ( بالغ ) قيد لهما كما في النهر بحثا ( عاقل والمراهق كبالغ ) جوهرة ... لامرأة حرة ولو عجوزا في سفر و قال في الشامي​ة : قوله ( حرة ) ... أشار به إلى أن ما استفيد من المقام من عدم جواز السفر للمرأة إلا بزوج أو محرم خاص بالحرة, قوله ( في سفر ) هو ثلاثة أيام ولياليها (رد المحتار 2/464) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Need to Progress Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned: There is no stagnation in Deen. One is either progressing or retrogressing. If a person does not strive and make effort in Deen, his spiritual condition will gradually begin to weaken. To understand this concept, consider the example of a garden. When the water and air are favourable, the lushness and fertility of the garden improves. However, when the weather is unfavourable and the water insufficient, you do not find the previous lushness and fertility remaining. Rather, the condition of the garden immediately begins to deteriorate. Similar is the condition of one’s Deen. (Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 80) - Ihyaauddeen.co.za

Giving zakaat to an orphanage Q: Can zakaat be given to an orphan shelter centre? A: The fundamental requirement in the discharging of zakaat is the aspect of tamleek. Tamleek means to transfer ownership of the wealth to someone who is eligible for zakaat. Hence, if the wealth is not given to a recipient of zakaat, the zakaat will not be discharged. As far as giving the zakaat to an orphanage is concerned, then if the zakaat money is given to those orphans who are eligible to accept the zakaat (provided they have reached the age of understanding), then the zakaat will be discharged. Alternatively, the zakaat money can be given to their guardians to spend it on them. And Allah Ta'ala (الله تعالى) knows best. ويشترط أن يكون الصرف ( تمليكا ) لا إباحة كما مر ( لا ) يصرف ( إلى بناء ) نحو ( مسجد) قال الشامي : قوله ( تمليكا ) فلا يكفي فيها الإطعام إلا بطريق التمليك ولو أطعمه عنده ناويا الزكاة لا تكفي ط وفي التمليك إشارة إلى أنه لا يصرف إلى مجنون وصبي غير مراهق إلا إذا قبض لهما من يجوز له قبضه كالأب والوصي وغيرهما ويصرف إلى مراهق يعقل الأخذ كما في المحيط قهستاني (رد المحتار 2/ 344) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Inheritance of an unborn child Q. My husband passed away and I am pregnant. Does my unborn child inherit from my husband’s estate? A. The unborn child is entitled to his/her share of inheritance from the estate of his/her deceased father. As such, in this case, the estate of the deceased should be distributed after the child is born in order to ascertain the gender of the child and to distribute his/her share of inheritance accordingly. (Al-Lubaab 4/199) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians