ummtaalib

Reciting the three Quls before Sleeping One should recite the three Quls, blow on his palms and rub on his entire body thrice. عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان إذا أوى إلى فراشه كل ليلة جمع كفيه، ثم نفث فيهما فقرأ فيهما: قل هو الله أحد وقل أعوذ برب الفلق وقل أعوذ برب الناس، ثم يمسح بهما ما استطاع من جسده، يبدأ بهما على رأسه ووجهه وما أقبل من جسده يفعل ذلك ثلاث مرات (بخاري رقم 5017) Hadhrat Aaisha (Radhiallahu Anha) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would retire to bed every night, he would recite Surah Ikhlaas, Surah Falaq and Surah Naas and thereafter blow on his both palms. Subsequently, he would rub his palms upon his entire body. He would commence rubbing his palms on his head, face and the front portion of his body. He would repeat this action three times.

Placing the sutra slightly to the right or left Q: In beheshti zewar it is mentioned that the when a person is using a sutra and performing salaah, it should be placed slightly to the right or left side and not directly in front of him. Please can mufti saheb explain the reason for this? A: This appears in the Hadith. And Allah Ta'ala (الله تعالى) knows best. عن ضباعة بنت المقداد بن الأسود عن أبيها قال ما رأيت رسول الله صلى الله عليه وسلم يصلى إلى عود ولا عمود ولا شجرة إلا جعله على حاجبه الأيمن أو الأيسر ولا يصمد له صمدا (سنن أبي داود #693) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Parenting the Islamic Way Topics covered: - Aspiration and Mindset - Du‘aa - Love and Attention - From a Young Age - Education - Essential Values - Life-Skills - Disciplining - Do’s and Dont’s - Extremely Disastrous Click on the following links to download the "Parenting the Islamic Way" fanfold: Page 1 Page 2

Duaa for One’s brother in his Absence عن أبي الدرداء رضي الله عنه : أن رسول الله صلى الله عليه وسلم كان يقول : دعوة المرء المسلم لأخيه بظهر الغيب مستجابة ، عند رأسه ملك موكل كلما دعا لأخيه بخير قال الملك الموكل به: آمين ، ولك بمثل. (مسلم رقم 2733) Hadhrat Abu Dardaa (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) used to say: “The duaa made by a Muslim for his brother in his absence is accepted. Whenever he makes duaa for goodness for his brother, there is an angel that is appointed to stand at his head-side. The appointed angel says Ameen to his duaa and the angel makes duaa for him saying: ‘May Allah grant you the likeness of what you have asked for your brother.’”

Do children from a previous marriage inherit? Q. I wanted to know about the distribution of my mothers estate according to Shariah. She was survived by sons and daughters from two marriages. There are no other heirs besides her children…no husband, father, mother etc. only children. Does her children from her first marriage inherit from her estate or do all of her children from both marriages inherit from her estate? A. In the enquired case, if the only surviving heirs were her children from both marriages, then the entire estate would be distributed amongst her children. This is irrespective of whether the children of the deceased were born from the first or second marriage on condition that they are her actual children and not her stepchildren. Stepchildren do not inherit from their stepparent’s estate. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation:Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The 39 Benefits of sending Blessings upon Muhammed ( صلى الله عليه وسلم) by IbnulQayyim Ubai bin Ka’ab (may Allah be pleased with him), who said; ‘I said, ‘O Messenger of Allah, I supplicate often, so how much of my supplication should I devote to you?’ He replied, ‘as you desire’. I said, ‘a quarter of it?’ He said ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘half of it?’ He said, ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘two-thirds of it?’ He said again, ‘as you desire, but if you were to increase upon this, it would be better for you.’ Finally I said, ‘and if I dedicate my supplication in its entirety to you?’ He said, ‘then your needs will be satisfied, and your sins forgiven.’ Sahih Imam Ahmed and others Shaykhul Islam Ibnul-Qayyim collects 39 benefits, in his amazing book Jalaa ul Afhaam, regarding invoking Allah to Bless Muhammed. All of the points are based on authentic evidence from the Quran and Sunnah. قال الله تعالى: إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً [الأحزاب:56]. اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم، وبارك على محمد وعلى أزواجه كما باركت على إبراهيم، إنك حميد مجيد Al-Lahumma Şalli `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Şallayta `Alá ‘Ibrāhīma, Wa `Alá’Āli ‘Ibrāhīma ‘Innaka Ĥamīdun Majīdun Al-Lahumma Bārik `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Bārakta `Alá ‘Ibrāhīma Wa `Alá ‘Āli ‘Ibrāhīma, ‘Innaka Ĥamīdun Majīdun. Ibnul-Qayyim rahimahullah says: 1 Responding to the order of Allah, Exalted and Magnificent. 2 Following the order of Allah, Exalted and Magnificent in the sending of blessings upon His Messenger صلى الله عليه وسلم), although the blessings (requesting Blessings) differ, being from us supplication and request, and being from Allah exaltation and ennoblement. 3 Following the Angels in invocation of the Messenger ( صلى الله عليه وسلم), also. 4 The attainment of ten blessings from Allah for every one blessing upon the Messenger ( صلى الله عليه وسلم) 5 He who sends blessing upon the Prophet ( صلى الله عليه وسلم), Allah raises him by ten levels. 6 He also has written for him ten good deeds. 7 He also has erased from his record ten bad deeds. 8 The invocation increases the chance of one’s supplication being answered if it follows the supplication, as the invocation of blessings upon the Prophet ( صلى الله عليه وسلم) raises those supplications up to the Lord of the Worlds which were stalled between the heavens and the earth. 9 It is a means to receive the intercession of the Prophet ( صلى الله عليه وسلم), whether or not a specific intercession is sought. 10 It is a means to have one’s sins forgiven. 11 It is a means for Allah to satisfy his servant’s worldly needs. 12 It is a means to draw near to the Prophet ( صلى الله عليه وسلم) on the Day of Resurrection. 13 It compensates for giving charity for those who are too poor to give it. 14 It is a means of fulfilling one’s needs (Qada’ al-Haajah) 15 It is a means to receive the Prophet’s ( صلى الله عليه وسلم) blessings, and the Angels likewise. 16 It is a means of purification for he who invokes it. 17 For one who sends blessings on him ( صلى الله عليه وسلم) it is glad tidings in his life that he has been granted his place in Paradise 18 It is a means of salvation from the terror of the Day of Resurrection 19 It is a means for the Prophet ( صلى الله عليه وسلم) to return the blessings and greeting upon he who invokes it. 20 It is a means of purifying a meeting or gathering and is a means to prevent any ill talk or conduct occurring therein 21 It is a means to remember something which has been forgotten by some. 22 It is a safeguard against poverty. 23 It saves one from being branded a miser or stingy 24 It saves one from being cursed and disgraced because the one who neglects the blessings and prayers upon hearing the Prophet’s name ( صلى الله عليه وسلم) risks receiving Allah’s anger. 25 It keeps the one who invokes it steadfast upon the path to Paradise, and keeps he who neglects it from traveling the path. 26 It safeguards a believer on the Siraat (bridge over Hellfire) and makes their feet firm 27 It is a cause for the perfection of any speech which begins with the praise of Allah the Exalted and the blessings of His Messenger صلى الله عليه وسلم). 28 It is a cause for the slave to find light cast in abundance in his life to guide him on the Straight Path. 29 It refines the worshipper’s character and manners. 30 It is a means for Allah to preserve those in the heavens and the earth praising and commending he who invokes it. 31 It is a means of the worshipper to obtain blessing for himself in his work, life and provision. 32 It is a means of obtaining the mercy of Allah. 33 It sustains, increases and multiplies love for the Messenger of Allah ( صلى الله عليه وسلم), which is among the core bases of Faith, without which faith cannot be complete. 34 It earns the Prophet’s صلى الله عليه وسلم love for the servant of Allah. 35 It is a means of the worshipper’s guidance, and a source of vitality for his heart. 36 It causes the worshipper’s name to be shown to the Prophet, and the mention of the worshipper to him ( صلى الله عليه وسلم). 37 It is a means for the worshipper to find ease upon crossing the pass over the Hellfire. 38 Invoking blessing and peace upon the Prophet ( صلى الله عليه وسلم) is his right upon us, 39 Invoking blessing and peace upon the Prophet ( صلى الله عليه وسلم) in itself contains remembrance of Allah the Exalted, and is an expression of thanks to Him and a recognition of His immense favour upon His slaves by sending him to us ( صلى الله عليه وسلم). اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم، وبارك على محمد وعلى أزواجه كما باركت على إبراهيم، إنك حميد مجيد Al-Lahumma Şalli `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Şallayta `Alá ‘Ibrāhīma, Wa `Alá’Āli ‘Ibrāhīma ‘Innaka Ĥamīdun Majīdun Al-Lahumma Bārik `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Bārakta `Alá ‘Ibrāhīma Wa `Alá ‘Āli ‘Ibrāhīma, ‘Innaka Ĥamīdun Majīdun. ‘O Allah, Exalt and Ennoble Muhammad and the family of Muhammad, just as You Exalted and Ennobled Ibraheem and the family of Ibraheem. O Allah, send blessings upon Mohammad and upon the family of Muhammad, just as You sent blessings upon Ibraheem and upon the family of Ibraheem. Verily, You are full of praise and majesty.’ Source

Crossing in front of people performing Salaah in the Musjid Q: Is it permissible for one to cross in front of people performing Salaah in the Musjid? A: If it is a Musjid-e-kabeer (334,451 m2 or more), then it will be permissible for one to pass in front of those performing Salaah provided he avoids walking on their place of sajdah (i.e. there is the amount of one saff or more between him and those performing Salaah). If it is a Musjid-e-sagheer (a Musjid which is less 334,451 m2 ) then it is not permissible for one to pass in front of those performing Salaah in all cases. However, if a sutra is placed in front of those performing Salaah, then passing in front of them will be permissible. And Allah Ta'ala (الله تعالى) knows best. ( ولا يفسدها نظره إلى مكتوب وفهمه ) ولو مستفهما وإن كره ( ومرور مار في الصحراء أو في مسجد كبير بموضع سجوده ) في الأصح ( أو ) مروره ( بين يديه ) إلى حائط القبلة ( في ) بيت و ( مسجد ) صغير فإنه كبقعة واحدة ( مطلقا ) ( أو ) مروره ( أسفل من الدكان أمام المصلي لو كان يصلي عليها ) أي الدكان ( بشرط محاذاة بعض أعضاء المار بعض أعضائه وكذا سطح وسرير وكل مرتفع ) دون قامة المار وقيل دون السترة كما في غرر الأذكار ( وإن أثم المار ) لحديث البزار لو يعلم المار ماذا عليه من الوزر لوقف أربعين خريفا ( في ذلك ) المرور لو بلا حائل ولو ستارة ترتفع إذا سجد وتعود إذا قام. قال الشامي في رد المحتار: قوله ( بموضع سجوده ) أي من موضع قدمه إلى موضع سجوده كما في الدرر وهذا مع القيود التي بعده إنما هو للإثم وإلا فالفساد منتف مطلقا قوله ( في الأصح ) هو ما اختاره شمس الأئمة وقاضيخان وصاحب الهداية واستحسنه في المحيط وصححه الزيلعي ومقابله ما صححه التمرتاشي وصاحب البدائع واختاره فخر الإسلام ورجحه في النهاية والفتح أنه قدر ما يقع بصره على المار لو صلى بخشوع أي راميا ببصره إلى موضع سجوده وأرجع في العناية الأول إلى الثاني بحمل موضع السجود على القريب منه وخالفه في البحر وصحح الأول وكتبت فيما علقته عليه عن التجنيس ما يدل على ما في العناية فراجعه قوله ( إلى حائط القبلة ) أي من موضع قدميه إلى الحائط إن لم يكن له سترة فلو كانت لا يضر المرور وراءها على ما يأتي بيانه قوله ( في بيت ) ظاهره ولو كبيرا وفي القهستاني وينبغي أن يدخل فيه أي في حكم المسجد الصغير الدار والبيت قوله ( ومسجد صغير ) هو أقل من ستين ذراعا وقيل من أربعين وهو المختار كما أشار إليه في الجواهر قسهتاني قوله ( فإنه كبقعة واحدة ) أي من حيث إنه لم يجعل الفاصل فيه بقدر صفين مانعا من الاقتداء تنزيلا له منزلة مكان واحد بخلاف المسجد الكبير فإنه جعل فيه مانعا فكذا هنا يجعل جميع ما بين يدي المصلي إلى حائط القبلة مكانا واحدا بخلاف المسجد الكبير والصحراء فإنه لو جعل كذلك لزم الحرج على المارة فاقتصر على موضع السجود هذا ما ظهر لي في تقرير هذا المحل. (ر دالمحتار 634/1 ) أحسن الفتاوى (3/409) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Disposing of one bank's interest from another bank's account Q. Assalaamualaikum,respected mufti Saheb. I have interest money to dispose off in one bank account. However I do not have access to those funds. Can I dispose of the interest from another account ? Or do I have to dispose of it from the account where it has accrued. Shukran (Question published as received) A. In the enquired case, it is preferred to dispose of the interest money from the bank that it was accrued in. However, if the interest of one bank account is disposed of from another account or source, it will be permissible to do so. (Shaami 2/290) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Hard Times Rasulullah Sallallahu Alayhi wa Sallamhas stated,"Relief accompanies difficulties." [Al-Arbaoon Lin-Nawawi] It is the way of Allah - based on His infinite wisdom - to have mankind pass through stages in their lives. In general, people go through good times and they go through hard times. Naturally, it is when they go through hard times that they face the most psychological stress. We should know that whatever hardship or difficulties we face will come to an end soon. It, therefore, behoves us to be patient and to have good expectations concerning Allah. Allah is the Most Merciful of those who are merciful, even more merciful than a mother towards her small infant. We should realize that the Merciful will not leave us in that situation for long if we are patient for the sake of Allah. If a person lives a life of ease only, it becomes simple for him to forget about Allah. If a person is rescued by Allah in his darkest hour, that person should never afterwards forget Allah and what Allah has done for him. Indeed, there should be a close bond forged that may not have existed had Allah not tried His servant. Compiled from: Sharhul-Arbaeen Jamiatul Ulama (KZN) Council of Muslim Theologians

Is oppression and abuse also erased by good deeds? Q. In regards to bad deeds being erased by good deeds, does this also apply when people abuse and oppress others like their staff or their spouses, swearing them and even physically assaulting them? It seems like they are under the impression that their Salaat and charity absolves them of their oppression. A. With regards to good deeds erasing bad deeds as well as when we ask Allah for forgiveness, only those sins are forgiven which have infringed on our duty to Allah. As far as those sins that have infringed on the rights of people, there will be no forgiveness until the oppressed person forgives the oppressor. No amount of Salaah, charity or repentance will secure forgiveness until the oppressed person’s rights are redressed and/or the oppressed person forgives the oppressor. Rasulullah Sallallahu Alayhi wa Sallam once asked the Sahaabah Radhiyallahu Anhum: “Do you know who a bankrupt person is?” They replied: “A bankrupt person among us is the one without money or assets.” Rasulullah Sallallahu Alayhi wa Sallam then said: “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with Salaah, fasting and Zakaah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finish before their rights have been recompensed, some of their sins (i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” (Sahih Muslim, Hadith #: 2581) May Allah Ta’ala guide us all to become True Muslims in every facet of our lives, Ameen. And Allah Ta’ala Knows Best Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

MARRIAGE WITH CHRISTIAN AND JEWISH GIRLS OR BOYS Q: “When it comes to marrying a Christian or a Jewish girl or boy, the Muslims youths argue that the Holy Qur’an has allowed such a marriage. Since we are living in the midst of Jews and Christians, we pre-eminently need to know the correct and precise Islamic position in this respect. Please provide the guidance and oblige.” (Dr. Zakaullah, New York) A: The Holy Qur’an has never allowed the Muslim girls to marry a non-muslim boy, no matter whether he is a Christian or a Jew or a Hindu or a Parsi. However, the Holy Qur’an has allowed a Muslim boy to marry a Christian or a Jewish girl. But there are two important points which should always be kept in mind in this respect: 1. It is only the Christian and Jewish women that are allowed to be married by a Muslim. No woman of any other religion or belief is halal for a Muslim. The women who are Christian or Jew only by their names, and do not actually believe in any religion, like a large number of people in the Western countries, cannot be termed as “Ahl-al-Kitab” (People of the Book). They are atheists and it is not allowed in Shairah to marry an atheistic woman. 2. Shariah has allowed the Muslims to marry a Christian or a Jewish girl only where there is no apprehension that the husband or his children may come under her influence in religious matters. In the early days of the Islamic history every Muslim was duly equipped with adequate knowledge of his religion and had an unshaken commitment to the Islamic principles. Therefore, there was no apprehension that he would be misled by any foreign influence. Rather, he was supposed to convince his wife in religious issues. Therefore, if a Muslim is fully confident that his marriage with a Christian or a Jewish girl will never affect the religious life of himself or of his children, then there is no bar against such a marriage. But if he is not so confident, then, he must avoid marrying a non-Muslim girl. Even in the days of the Sahabah (the companions of the Holy Prophet (S.A.W) some people were not advised to marry a Christian or the Jewish girl for this very reason. (See 158:2/4, Musanif Ibn Abi Shaibah) Mufti Taqi Usmani

Oh Friend, the cloth from which your burial shroud will be cut may have already reached the market and you remain unaware.- Imam Al Ghazali

Evidence of Performing Missed Salaah

Evidence of Performing Missed Prayers FAQ on Qadha (missed) Salah (Paryers) Qaza-e-Umri

Understanding the Attributes of Allah – Part 1 of 4 In this first part of the seminar entitled “Understanding the Attributes of Allah” that took place in London, in December 2013, Shaykh Dr. Abul Hasan Hussain Ahmed explained the Importance of al-Isnad and Ijaza. The lecture demonstrated how to acquire sacred Islamic knowledge in the true way of the Salaf, and it is also an eye opener for those who claim to follow the Salafi Way but either fail to apply this methodology of receiving knowledge using the isnad and ijaza system, or completely dismiss it through their own faulty reasoning or stubornness. Hence, those who adhere to this classical tradition of acquiring and transmitting the Islamic sciences via means of the Isnad and Ijaza system are truly the adherents of the Salafus-Salihin (Pious predecessors), and its diammetrical opposite are mere claimants to that noble Way.

Asking heirs to forfeit their inheritance Q.My uncle has given his sons and daughters properties a few years ago as gifts in his lifetime. Now he is asking them not to claim from his inheritance when he passes away because he has already given them their inheritance and the children must leave the entire estate to his wife. Is this correct? (Query published as received) A. As you have stated, the properties that your uncle had given to his children in his lifetime are gifts and belong to them. These properties will not form part of your uncle’s estate upon his demise. Whatever your uncle owns at the time of his demise will form part of his estate and has to be distributed according to the Islamic Law of Succession and Inheritance amongst all his rightful heirs. It is not correct for him to instruct his children to forfeit their inheritance on account of him giving them certain assets in his lifetime. The properties that he has given them in his lifetime are not inheritance. These are gifts. Inheritance only comes into effect after a person passes away. The children of your uncle are legitimate Shar’ee heirs and have the full right to claim their shares of inheritance upon his demise. Yes, if after the demise of their father, the children wish to cede their shares to their mother without any coercion, they may do so. Alternately, your uncle may gift whatever assets he wishes to his wife in his lifetime as he has gifted his children. And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Erasing the Bad with Good Allah Ta’ala states in the noble Quran: “Indeed good actions eradicate bad actions. This is a reminder for people who pay heed.” (Surah 11, Verse 114) Rasulullah Sallallahu Alayhi wa Sallam has mentioned: ”Be conscious of Allah wherever you are. Follow the bad deed with a good one to erase it, and engage others with beautiful character.” (Tirmizi) “Follow the bad deed with a good one to erase it” This part of the Hadith is proactive, an aspect that many Muslims fail at. Our understanding of sin should be mobilizing, not debilitating. Too often, we respond to a sin by putting ourselves in a figurative corner and abusing ourselves psychologically until we get over that sin. This is not what Allah wants from us. Yes, we should feel guilty and have a level of regret, but it should not stop us from moving forward in good deeds. People use their sins as an excuse to stay behind. Do not allow sin to stop yourself from all the other good that you could be involved in. The response to a sin should not be to wait, but rather to race to do something good so the sin can be erased. Our attitude should be proactive and positive. We should always have hope that Allah can, and will, have mercy on us as long as we keep struggling and pushing forward. Jamiatul Ulama (KZN) Council of Muslim Theologians

Profound Du‘aa of Ebrahim (‘alaihis salaam) When Ebrahim (‘alaihis salaam) left his wife and infant child in the barren land of Makkah Mukarramah on the command of Allah Ta‘ala, he supplicated to Allah Ta‘ala in the following words: رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ​ “O Allah, I have settled my progeny in a barren land (Makkah Mukarramah) by your sacred house, so that they may establish salaah. So make the hearts of the people yearn towards them and provide them with fruits, so that they may be grateful.” (Surah Ebrahim v37) This du‘aa contains the following important lessons: 1. After expressing weakness to Allah Ta‘ala, the first aspect he made du‘aa for was his family being punctual on salaah. This explains to us the importance of instructing and training our children to perform salaah. 2. He did not make du‘aa for Makkah Mukarramah to become a fertile land, rather he made du‘aa that Allah Ta‘ala himself arrange their sustenance. This was because Ebrahim (‘alaihis salaam) did not want his family to be pre-occupied in acquiring the world. His desire was for them to dedicate themselves to Allah Ta‘ala, while their worldly needs are taken care of. This teaches us that we should be more concerned about the deen of our children than their dunya. 3. He concluded the du‘aa by saying “so that they may be grateful”, implying that the outcome of these worldly comforts should be an increase in loyalty to Allah Ta‘ala and commitment to His deen. (Adapted from Ma‘aariful Quraan, vol. 5, pg. 253-254).

A Good Home (Transcribed from a talk given by Mufti Ebrahim Salajee [daamat barakaatuhum], on the completion of Mishkaatul Masaabeeh at Madrasah Islaahul Muslimaat, Sherwood) Parents are generally not consistent in making du‘aa for their children; yet their du‘aas are readily accepted. Rasulullah (sallallahu ‘alaihi wasallam) said: “There are three such people whose du‘aas are accepted instantly: the du‘aa of an oppressed person, the du‘aa of a traveller, a parent’s du‘aa for his/her child.” (Sunan Ibni Maajah #3862) Hazrat Moulana In‘aamul Hasan (rahmatullahi ‘alaih) had mentioned that there is one simple du‘aa which will be a means of great goodness for one’s children. The du‘aa is, “O Allah, grant my child a good home.” Moulana (rahmatullahi ‘alaih) then explained that “a good home” refers to one’s own home – the first home of a child. We make du‘aa that Allah Ta‘ala make our own home a home of goodness, happiness, harmony, tarbiyyah, practice on deen, etc. This du‘aa then extends to the marital home of the child – that his/her marital home must be a place of goodness, happiness, love and unity, and a home wherein there is ease in practising on deen and a means of progress in deen and of acquiring the best of both worlds. We generally do not think further, but we also have the home of qabr. So this beautiful du‘aa continues further, to the home in Barzakh – that this home also be a good and a pleasant home. As for the aakhirah, there are only two homes: a good home and a bad home; Jannah and Jahannum. Thus this du‘aa even includes the good home of aakhirah, which is Jannah. This is a simple du‘aa but it spans the stages of life until a person is blessed with the eternal home of every goodness! It is such a beautiful du‘aa that is a means of tremendous goodness in this world and a du‘aa that delivers one to Jannah, insha-Allah. May Allah Ta‘ala grant us the taufeeq of making du‘aa. uswatulmuslimah

Signs Indicating Towards the Creator A Bedouin once recited the following couplet: البعرة تدل على البعير و آثار الأقدام على المسير فسماء ذات أبراج و أرض ذات فجاج كيف لا تدل على اللطيف الخبير "When a lump of dung indicates that a camel had passed by and footsteps indicate that a person had passed by, then how could a sky filled with constellations and an earth crossed with paths not indicate the existence of the Creator who is most-gracious and all-aware?" (Noorul Anwaar page. 173) Source: Whatisislam.co.za

Reciting Tasbeeh-e-Faatimi before Retiring to Bed One should recite Tasbeeh-e-Faatimi before retiring to bed: i.e. 33 times Subhaanallah, 33 times Alhamdulillah, and 34 times Allahu Akbar. عن علي رضي الله عنه أن فاطمة رضي الله عنها أتت النبي صلى الله عليه وسلم تشكو إليه ما تلقى في يدها من الرحى وبلغها أنه جاءه رقيق فلم تصادفه فذكرت ذلك لعائشة فلما جاء أخبرته عائشة قال فجاءنا وقد أخذنا مضاجعنا فذهبنا نقوم فقال على مكانكما فجاء فقعد بيني وبينها حتى وجدت برد قدميه على بطني فقال ألا أدلكما على خير مما سألتما إذا أخذتما مضاجعكما أو أويتما إلى فراشكما فسبحا ثلاثا وثلاثين واحمدا ثلاثا وثلاثين وكبرا أربعا وثلاثين فهو خير لكما من خادم. و في رواية: قال علي : فما تركته منذ سمعته من رسول الله صلى الله عليه وسلم قيل له : ولا ليلة صفين ؟ قال : ولا ليلة صفين. (البخاري رقم 5361) Hadhrat Ali (Radhiallahu Anhu) reports that on one occasion Hadhrat Faatimah (Radhiallahu Anha) went to the house of Rasulullah (Sallallahu Alaihi Wasallam) to complain about the difficulty she was experiencing while using the handmill. The news reached her that Rasulullah (Sallallahu Alaihi Wasallam) had received some slaves (so she had thought that she would request Rasulullah (Sallallahu Alaihi Wasallam) for a slave to assist her in her daily chores). However, (upon reaching the home) she did not find Rasulullah (Sallallahu Alaihi Wasallam) present, hence she informed Hadhrat Aaisha (Radhiallahu Anha) of her reason for coming. When Rasulullah (Sallallahu Alaihi Wasallam) reached home, Hadhrat Aaisha (Radhiallahu Anha) informed him regarding the request of Hadhrat Faatima (Radhiallahu Anha). Subsequently, Rasulullah (Sallallahu Alaihi Wasallam) then came to our home at the time we were retiring to bed. (Upon seeing him) we intended to wake up (out of respect for him), but Rasulullah (Sallallahu Alaihi Wasallam) told us to remain as we were. He then came and sat between us until I could feel the coolness of his feet on my stomach (i.e. due to being seated so close to us in between, his mubaarak feet touched the side of my body). He then said: “Should I not show you something better than what you had requested (i.e. better than me giving you a slave to assist you in your daily chores)? Before retiring to bed, then recite Subhaanallah 33 times, Alhamdulillah 33 times and Allahu Akbar 34 times, for certainly this is better for you (in assisting you in your daily chores) than acquiring a slave. (According to another narration) Hadhrat Ali (Radhiallahu Anhu) further said: “I did not leave out this practice from the time I heard it from Rasulullah (Sallallahu Alaihi Wasallam).” Someone present asked: “Not even on the night of Siffeen (i.e. the night of the battle of Siffeen)?” He replied: “Not even on the night of Siffeen.”

I just looovvve these stories! I too wish everyone is blessed to see the beauty of Islam. Unfortunately we Muslims are not a very good example for others to follow ) :

An Open Letter to the Broken Hearted Do you remember how it had all begun? This world did not leave you; it was you who had left this world and its glamorous ornamentation. You had made that choice for Allah with a firm determination. I know it’s been long and you are tired of failure and frustration, but don’t be so quick – yet – to mess with your prioritization. Revisit, revise, review, and never forget why you had undertaken this expedition. Do not stop. Do not pause. Do not take time-out for scrutinization. Do not let any hindrance push you away from your final destination. If you have fallen, get back up. If you have lost, try again. Take another chance, another leap, and another plunge. It’s not unusual to find pleasure through pain, victory through defeat and love through separation. So you are going through some tough conditions? And are not up to the mark with society’s expectations? On the other hand, you are not doing so well even in your religion? Failure is constant, and rejection is coming at full force from every direction? And your life is going haywire – not at all the way you had put forth to Him in your proposition? But… Hold on a second’s fraction. Your life is going exactly the way Allah has planned in His Preserved Scripturum; sorrow, failure, grief, the feeling of pain so intense that you wonder whether you are dying of apprehension; it is all from Him. You can’t understand God’s love till you understand pain; till you find out the reason behind suffering, and loss, depression, anxiety, and the reason why you keep turning in the middle of the night in great agitation. And you can’t understand God’s love till you learn to appreciate pain, for pain detaches us from this world and pushes us out of our comfort zones on a hunt to feed our hungry souls that are near-destruction; death loses its petrification; sin loses its temptation! And when you are feeling extremely low, just remind yourself that Allah has always helped you, and has never abandoned you in any situation. And remind yourself that Allah always keeps His special gaze on the one who is suffering from consternation. And remind yourself that when you are heartbroken, it’s easier to connect with Qur’an, and it can truly feel like Allah is there for your consolation. And remind yourself how He has sent random people to comfort you when you were crestfallen. They wouldn’t know, but He knew. And they would always say the right things to your heart’s satisfaction. And remind yourself how He has decorated His sky for you with magnificent moon and little twinkling stars and makes them follow you wherever you go so that no matter how lonely and sad you feel, no matter how abandoned you are, you can always look up, and find them in their spectacularation. And remind yourself of your late-night prostrations. Remind yourself of those tears of desolation. And of those guilt-ridden conversations, admitting that you have failed, yet again, in desperation. Remind yourself that, no matter how great the fall, He has always taken you back without any complications. To experience pain is a gift of nature. It has the power to break us, for the sake of spiritual liberation. So, really, if you are broken, or shattered, and if you don’t understand anything anymore and are too scared to even plan anything out, that’s a beautiful manifestation. Leave it to Him and trust His formulation. By a ZA Student zaynabacademy

Abu Hanifa’s Advice to His Son to Practice 5 Hadiths Answered by Ustadh Tabraze Azam Question: I heard a mufti speaking about Abu Hanifa’s advice to his son saying that the practice of 5 hadith would equate to the practice of 500,000. It is in Jami‘ Usul fi al-Awliya in the Imam’s counsel to his son, Hammad. My question is: what are these 5 hadiths and is there any associated explanations which may be relevant? Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh, I pray that you are in the best of health and faith, insha’Allah. In his Bustan al-Muhaddithin, `Abd al-`Aziz al-Dihlawi relates, “Abu Dawud said, ‘In our view, four traditions (hadith) of that [= the 4800 that he collected in his Sunan] are enough for a person’s religion: his word’s (Allah bless him and give him peace): ‘Actions are according to intentions;’ second, ‘Part of the good of a person’s Islam is to abandon what does not concern him;’ third are his words (Allah bless him and give him peace), ‘A believer is not a believer until he is pleased for his brother with what he is pleased for himself;’ and fourth is, ‘The lawful is clear and the forbidden is clear, but between the two are ambiguous matters. Whoever guards himself against ambivalent matters has gone to the utmost limit in seeking to be clear in his religion and honour.’’” [Dihlawi, Bustan al-Muhaddithin] Then in Jami` al-Usul fi al-Awliya is the bequest of Imam Abu Hanifa to his son Hammad in which he says that he chose five traditions from five hundred thousand— the four previously mentioned [and chosen by Abu Dawud], and a fifth: “The Muslim is one whom others are safe from their tongue and hands.” (1) Actions & Intentions The Messenger of Allah (Allah bless him and give him peace) said, “Actions are only by intentions, and each man has only that which he intends. Whoever’s emigration is for Allah and His Messenger, then his emigration is for Allah and His Messenger. Whoever’s emigration is for some worldly gain which he can acquire or a woman he will marry, then his emigration is for that for which he emigrates.” [bukhari & Muslim] We are rewarded to the extent of our intentions, not actions. Thus, each person shall only get the reward and benefit of what they intended. The greatest thing that you can intend is Allah and His Messenger (Allah bless him and give him peace). It is possible to have this intention in everything, and this is why the scholars say, “Through intentions habits become worship.” Allah is always the primary intention. And secondary intentions show how you are seeking Allah in that particular action. `Abdullah ibn Mubarak (Allah be pleased with him), said, “How often it is that a small action becomes great by its intention. And how often it is that a great action becomes small by its intention.” The upshot is that if there is nothing in it for Allah, there is no benefit in it. See also: Actions Are Rewarded Due To Intentions and: The Reality and Importance of Intention (2) Minding your own Business The Messenger of Allah (Allah bless him and give him peace) said, “From a person’s Islam being good is his leaving what does not concern him.” [Tirmidhi] From the excellence of a person’s Islam and the perfection of his faith is to leave anything which doesn’t concern nor befit him, whether in word, speech, looking, thought, or anything else. The excellence of a person’s Islam is an indication of his perfection in his faith. And the scholars also explain “that which concerns him” as being anything in which there is a real worldly or next-worldly benefit. See also: Is One Being Nosy by Commanding the Good and Forbidding Evil? and: Can We Deny Having Committed Sins After We’ve Repented From Them? (3) True Belief: Loving for Others The Messenger of Allah (Allah bless him and give him peace) said, “None of you truly believes until he loves for his brother what he loves for himself.” [bukhari & Muslim] The phrase “loves for his brother” refers to loving of the good (khair), which includes worship, the religiously and worldly permissible, and excludes forbidden matters. And likewise he hates for his brother of the evil what he hates for himself. Moreover, the generality of the word “brother” also encompasses the non-believer, thus he should love for him to be guided and attain unto ultimate salvation just as he loves for his Muslim brother to remain on guidance. See also: Can One Love a Disbeliever? and: Shunning and Reviling a Fellow Believer (4) The Lawful is Clear and the Unlawful is Clear The Messenger of Allah (Allah bless him and give him peace) said, “That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart.” [bukhari & Muslim] Taqwa is at the root of the relationship between the servant and His Creator. It is literally akin to putting a barrier between oneself and the Hell Fire. The upshot is that the heart is the king and the limbs are the flock. Allah is looking for sound hearts, and sins darken and dirty the heart. There are consequences for those who make contraventions, yet we have a Merciful Lord. Whoever turns to Him in repentance will never regret it. [see: A Reader on Tawba (Repentance)] See also: Differences of Opinion & Determining Sound Scholarship and: The Muslim Standard of Excellence in Work and Life – Shaykh Faraz Rabbani (5) True Islam: Not Harming Others The Messenger of Allah (Allah bless him and give him peace) said, “The Muslim is one whom others are safe from their tongue and hands.” [bukhari & Muslim] The true believer is one from whom others are safe from his tongue; so he doesn’t swear, curse, backbite, slander, or do anything that will hurt them. And likewise, they are safe from his hand in that he won’t physically harm them nor oppress them in any way. Harming a fellow believer is from a deficiency in faith. The Noble Shari`ah has called us to have restraint in regards to harming others, whether outwardly or inwardly. Believers are brothers and sisters, and trueness entails that you never cause harm to another believer. See also: Characteristics to be Adopted: Controlling the Tongue – Imam Zaid Shakir – New Islamic Directions and: IslamCast Daily Hadith – 8. The Muslim as a Source of Safety and Trust [Qari’, Mirqat al-Mafatih Sharh Mishkat al-Masabih; Munawi, Fayd al-Qadir Sharh Jami` al-Saghir; Ibn `Allan, Dalil al-Falihin li Turuq Riyad al-Salihin] And Allah alone gives success. wassalam, Tabraze Azam Checked & Approved by Faraz Rabbani Source

Delaying Maghrib Salaah till a little while before the time of Esha sets in Q: How many minutes before Esha can one perform Maghrib Salaah without it becoming qadha? In other words till what time does Maghrib Salaah time remain? A: The Maghrib time remains until the disappearance of twilight (i.e. the disappearance of the white glow that is seen after the red glow). When the white glow disappears from the sky, the time of Maghrib terminates and the time of Esha enters. This will fluctuate in different seasons. It is difficult to give an exact time. Hence, if the Maghrib Salaah was read within this time, the Salaah will be valid and will not be regarded as qadha. It is masnoon to perform the Maghrib Salaah immediately when the time sets in without any delay. And Allah Ta'ala (الله تعالى) knows best. إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا ﴿سورة النساء ١٠٣﴾ وأول وقت المغرب إذا غربت الشمس وآخر وقتها مالم يغب الشفق وقال الشافعي رحمه الله مقدار ما يصلى فيه ثلاث ركعات لأن جبريل عليه السلام أم في اليومين في وقت واحد ولنا قوله عليه الصلاة والسلام أول وقت المغرب حين تغرب الشمس وآخر وقتها حين يغيب الشفق وما رواه كان للتحرز عن الكراهة ثم الشفق هو البياض الذي في الأفق بعد الحمرة عند أبي حنيفة رحمه الله تعالى وعندهما هو الحمرة وهو رواية عن أبي حنيفة وهو قول الشافعي لقوله عليه الصلاة والسلام الشفق الحمرة ولأبي حنيفة رحمه الله تعالى قوله عليه الصلاة والسلام وآخر وقت المغرب إذا اسود الأفق وما رواه موقوف على ابن عمر رضي الله عنهما ذكره مالك رحمه الله في الموطأ وفيه اختلاف الصحابة وأول وقت العشاء إذا غاب الشفق (الهداية 1/ 81) ويستحب تعجيل المغرب لأن تأخيرها مكروه لما فيه من التشبه باليهود وقال عليه الصلاة والسلام لا تزال أمتي بخير ما عجلوا المغرب وأخروا العشاء (الهداية 1/ 83) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)