ummtaalib

Sunnats and Aadaab of Duaa – Part 4 1. When making duaa one should beg Allah Ta’ala for his needs with complete hope that Allah Ta’ala will answer his duaa. One should not adopt an approach of uncertainty. One should not say: “O Allah, if you wish to fulfil my need, then You may fulfil it.” [1] عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال لا يقل أحدكم اللهم اغفر لي إن شئت ارحمني إن شئت ارزقني إن شئت وليعزم مسألته إنه يفعل ما يشاء لا مكره له. (البخاري رقم 7477) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “(When making Duaa) one should not say ‘O Allah, forgive me if You wish, have mercy on me if You wish, provide me with sustenance if You wish.’ Rather he should beg of Allah Ta’ala’s mercy with confidence (that Allah Ta’ala will fulfil his needs), (One should not ask Allah Ta’ala to grant one His favour if He pleases) because Allah Ta’ala does as He pleases, none can force and compel Him (over anything).” 2. One should have complete hope in the mercy of Allah Ta’ala while making duaa. One should make duaa with conviction that the duaa will be answered. عن أبي هريرة قال : قال رسول الله صلى الله عليه و سلم ادعوا الله وأنتم موقنون بالإجابة واعلموا أن الله لا يستجيب دعاء من قلب غافل لاه (ترمذي رقم 3479) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Supplicate to Allah Ta’ala with conviction and certainty of your Duaa being answered, and remember that Allah Ta’ala does not answer the Duaa made from a heart that is inattentive and unmindful.” [1] عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال إذا دعا أحدكم فلا يقل اللهم اغفر لي إن شئت ولكن ليعزم المسألة وليعظم الرغبة فإن الله لا يتعاظمه شيء أعطاه (مسلم رقم 2679)

Hadhrat Umar (Radhiyallahu Anhu) and the Hajr-e-Aswad عن عابس بن ربيعة قال رأيت عمر بن الخطاب رضي الله عنه يقبل الحجر يعني الأسود ويقول إني لأعلم أنك حجر لا تنفع ولا تضر ولولا أني رأيت رسول الله صلى الله عليه و سلم يقبلك ما قبلتك. رواه البخاري ومسلم وأبو داود والترمذي والنسائي (الترغيب والترهيب 1/99) Hadhrat Aabis bin Rabee’ah (Radhiyallahu Anhu) reports: “I saw Hadhrat Umar (Radhiyallahu Anhu) kiss the Hajr Aswad saying, ‘certainly I know that you are a stone which can neither benefit nor harm. Had I not seen Rasulullah (Sallallahu Alaihi Wasallam) kiss you, then I would have not kissed you.’” (i.e. I only kiss you in compliance with the mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam). Hadhrat Umar (Radhiyallahu Anhu) mentioned this to remove the doubts in the hearts of people who could misconstrue this action as a resemblance of idol worship.) ihyaauddeen.co.za

Download the "Manzil" HERE

The Iron fortress Muhammad bin Seereen (rahimahullah), a famous narrator of hadeeth and student of the Sahaabah (radhiyallahu ‘anhum), was once travelling with a group of people when they decided to encamp for the night at a riverbank. As they were setting up camp, the people of the area approached them and advised them saying, “Go further on. Every person who attempts to camp here gets robbed.” On hearing this, the entire group packed up and departed to camp elsewhere – with the exception of Muhammad bin Seereen (rahimahullah). He stayed behind, alone and fearless, trusting in the security provided by the aayaat of protection he recited. Muhammad bin Seereen (rahimahullah) then narrates the events that ensued. He says: “I had not yet fallen asleep when I actually saw the robbers. They were wielding drawn swords. They tried to come near me more than thirty times but were unable to draw near. Knowing that I was safe, I slept soundly until the morning. When it was morning, I packed up and departed, continuing my journey. As I travelled, I suddenly encountered one of the robbers who was carrying a bow and seated astride a horse. He called out to me and asked, “Are you a human or jinn?” “A human – from the descendants of Aadam (‘alaihis salaam)” I replied. He was stunned to hear this and asked, “But what’s your secret then? We tried to get to you more than 70 times but were blocked by an iron wall every time!” I replied, “The secret is a hadeeth which Ibnu ‘Umar (radhiyallahu ‘anhuma) narrated to me from Nabi (sallallahu ‘alaihi wasallam) who said, ‘Whoever recites thirty-three verses of the Quraan Majeed at night, he will not be harmed by an unexpected predatory animal and, together with his family and wealth, he will be in complete safety and ease until the morning.’” When I completed narrating the hadeeth, he was so affected that he descended from his horse and broke his bow, promising Allah Ta‘ala that he would never again return to a life of robbery.” The verses mentioned in the hadeeth are: 1. Surah Baqarah (verses 1-5, 255-257, and 284-286) 2. Surah Aa’raaf (verses 54-56) 3. Surah Banu Israaeel (verses 110-111) 4. Surah Saaffaat (verses 1-11) 5. Surah Rahmaan (verses 33-35) 6. Surah Hashr (verses 21-24) 7. Surah Jinn (verses 3-4) (Zaylu Taarikhi Baghdaad – Ibnun Najjaar vol. 3, pg. 171) Lessons: 1. These verses – together with other established verses of protection – are contained in the “manzil” and by reciting these verses every night, we too can ensure that we are completely protected and safeguarded together with our families and belongings. 2. The level of Muhammad bin Seereen (rahimahullah)’s conviction in the protection afforded by these verses was such that he was prepared to spend the night alone in a place that was known to be frequented by robbers. This level of conviction is what is required to make our du‘aas and other actions produce the desired results. 3. These verses are so powerful that they literally formed an iron wall to protect Ibnu Seereen (rahimahullah) which the robbers could not penetrate despite making 70 continuous attempts. Source: http://www.uswatulmuslimah.co.za/articles/inspirational-incidents/1100-the-iron-fortress.html Jamiatul Ulama (KZN) Council of Muslim Theologians

Earthquakes Cyclones Floods Tsunami Why? Scientific study of earthquakes state the course as; “Earthquakes result from a build up of stresses within rocks until strained to fracturing point in the earths crust. Plate tectonic movements generate the major proportion of all earthquakes; as two plates move past each other, they can become jammed and deformed, and earthquakes occur when they spring free.” (Hutchinson Encyclopedia P. 286). Those individuals who believe in the scientific study only will regard unnatural events to be the work of nature. However, those who believe that the earth and heavens belong to Allah will realise that the movements of the earth mentioned in the scientific study has to have a controller who controls and commands such movements in the earth. An intelligent person will look beyond the scientific veil placed over such tragedies and look towards the true reason of such movements of the earth that create such devastation and turmoil. We need not to look far, but just ponder over the verses of the Qur’ãn and Ahãdith which clearly explain the reasons for such unnatural disasters. Allah Ta’ãla states; It is not the way of Allah to destroy a nation whilst they are righteous and doing good deeds. Allah Ta’ãla states; Referring to the punishment of the tribe of Thamood and Madyan Allah Ta’ãla states; Describing the punishment of the people of Loot (A.S.) Allah Ta’ãla states; These are just a few of the many verses wherein mention is made of how previous transgressors were punished by means of earthquakes. Further light is shed in the Ahãdith of Rasulullah (Sallallahu Alaihi Wasallam) as to the reasons of such events. Ibn Abi Dunya narrates a Hadith in which he m e n t i o n s t h a t a n earthquake took place during the time of Rasulullah (Sallallahu Alaihi Wasallam). An earthquake also took place in the year 20AH during the time of Sayyidinah Umar (R.A.). Addressing the people Sayyidinah Umar (R.A.) said; “O people! The only reason for the earthquake is that you have committed a new sin. By Allah if the earth shakes again, I shall not live in this area.” (Al Jawãbul Kãfi...P. 42). Sayyidinah Anas bin Mãlik (R.A.) narrates that he and another person asked Sayyidinah A’isha (R.A.) with regards the reason of earthquakes. To which she replied; The above narration clearly indicates that the purpose of earthquakes is to punish some and a lesson of advice to others. For the believers it is a sign for them to come out of their slumber and turn towards their Creator. This is exactly what the Prophet of Allah (Sallallahu A l a i h i W a s a l l a m ) elaborated towards when addressing his companions that; “Your Rabb wants that you turn towards Him, hence turn towards Him (i.e. Taubah).” The question arises what should Muslims do on such occasions. The following are a few steps that should be adhered to; 1. To recite ‘Innãlillãhi Wa’’innã Ilaihi Rãjioon’, which was g r a n t e d t o t h i s Ummah at the time of hearing disturbing news. 2. Turn towards Allah in r e p e n t a n c e a n d obedience. This will protect society from the anger of Allah. 3. E a c h i n d i v i d u a l should ponder over the wrath of Allah, when seeing the devastation that takes place. Fear Allah and make a pledge not to displease Him. ATTARBIYAH Islamic Tarbiyah Academy

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Q: I’ve heard that it is not permissible to say Jumah Mubarak. Is this true? A: To say or send messages of jummah mubaarak is permissible. However when people regard it as sunnah or compulsory then they should be informed of its reality. Council of Ulama Eastern Cape Source

Question Is saying Jummah Mubarak Bidaah? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Jumua’h is a Mubārak (blessed) day. This is understood from the many Ahādīth expounding on the virtues of a Friday. A believer is also fortunate and blessed to be alive on a Friday to witness the Barakah and blessings of a Friday. When one congratulates others with Jumua’h Mubārak, this is an expression of a reality. However, there is no mention in the Hadīth about Rasūlullāh Sallallāhu Alaihi Wa Sallam and Sahābah congratulating each other with Jumua’h Mubārak. Hence, one may congratulate others with Jumua’h Mubārak on condition it is not regarded to be a Sunnah or necessary. [1] And Allah Ta’āla Knows Best Abdul Azīm bin Abdur Rahman, Student Darul Iftaa U.S.A. Checked and Approved by, Mufti Ebrahim Desai. Source [1] خير الفتاوي، ج 1، ص 553، مكتبة امدادية

Du'ā for Protection from Shirk and Riyā اے اللہ! میں آپ کی پناہ مانگتا ہوں، آپ کے ساتھ جانتے ہوئے شرک کرنے سے، اور آپ سے مغفرت چاہتا ہوں اُس شرک پر جو میرے علم میں نہیں ہے۔ O Allāh! I Seek Your refuge from committing shirk knowingly, and I seek Your forgiveness from that shirk which I am unaware of. (Al-Hakīm At-Tirmidhī) at-tazkiyah.com

wa'alaykumus salaam more info HERE

Habib Ajami (Rahmatullahi Alaih) on his Deathbed It is mentioned regarding Sheikh Habib Ajami (Rahmatullahi Alaih) who is one of the renowned spiritual leaders, that he looked gravely concerned at the time of his death. Someone said to him, “It is strange that a pious person like yourself should feel so afraid at the hour of death. We have never seen you in such a state prior to this.” The Sheikh replied, “The journey (to the Hereafter) is extremely far and I do not have sufficient provisions for the journey. Neither do I have knowledge of the way as I have not traversed it before. I will soon be meeting my Lord and Sustainer, the Master of my soul, who prior to this I have not met. I shall have to see such horrible spectacles as I have never seen before. I shall be laid in the grave under the ground and be there till the day of Qiyaamah, all alone, without any friend or comforter. I shall then be required to appear before Allah Ta’ala for reckoning and, if I am asked and told, O Habib, present one 'Subhaan-Allah' which you have done solely for Allah Ta’ala untarnished by the evil influence of Shaytaan during the sixty years of life in this world, what answer would I have to present? I fear that I may not be able to produce even one 'Subhaan-Allah' free from the influence of the Dunya.” (Fazaail Sadaqaat-urdu 671) Ihyaauddeen.co.za

It is a sunnah of the Prophet of Allah Sallallahu Alahi Wasalam to sleep in a state of purity. Saaiduna Ibn Abbas Radiallahu Anhu reports that the Prophet of Allah said: “Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity but an Angel spends the night with him and every time he turns over, the (Angel) says, O Allah! Forgive your slave, for he went to bed in a state of purity.” (Tabraani) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Making Wudhu before Sleeping One should make wudhu before going to sleep عن البراء بن عازب رضي الله عنهما قال قال لي رسول الله صلى الله عليه وسلم إذا أتيت مضجعك فتوضأ وضوءك للصلاة (بخاري رقم 247) Hadhrat Baraa bin Aazib (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) advised him: “When you are retiring to bed, then perform wudhu as you perform wudhu for salaah.”

Assalaamu 'alaykum. Welcome to the forum. We do not have any Mawlana or professor who can immediately answer your question however HERE you will inshaAllah find information provided by authentic scholars of Islam...InshaAllah it is of help.

Imam Abu Hanifah and Hadith Question Ulama claim that Imam Abu Hanifah (rahimahullah) has narrated some Hadiths. Can you mention some of the most well known amongst the Hadiths, along with the references. Answer Hafiz Ibn Hajar (rahimahullah) states regarding Imam Abu Hanifah (rahimahullah): ‘… He in actual fact has abundant narrations/Hadiths.’ (Al-Jawahir Wad Durar, vol.2 pg.946-948 as quoted in Atharul Hadithish Sharif, pg.171-172) There are thousands of Hadiths reported via Imam Abu Hanifah (rahimahullah). Imam Muhammad ibn Sama’ah (rahimahullah) mentions that Imam Abu Hanifah (rahimahullah) quoted seventy thousand Hadiths!. (Atharul Hadithish Sharif, pg.174) You may refer to Imam Abu Hanifah’s Hadith book entitled: Musnadul Imam Abi Hanifah for more. In this book (and others) Imam Abu Hanifah’s (rahimahullah) chains for the Hadiths are also quoted. Al-Muhaddith Shaykh ‘Abid Sindhi (rahimahullah) – the author of the recently published commentary on Musnadul Imam Abi Hanifah; entitled: Al-Mawahibul Latifah makes a point of highlighting those Hadiths of Imam Abu Hanifah (rahimahullah) that also appear in the famous six (and other) Hadith books. Note: the above clearly dispels the myth about Imam Abu Hanifah (rahimahullah) only having very few Hadiths… One should avoid such futile discussions. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

salallaahu 'alayhi wasallam

The Three Requirements of Shariah Overall, when you look at sharee‘ah, it wants three things. The first requirement is that you need to have a good level of ta’leem and instruction. Without this, you will not know the difference between halaal and haraam. You won’t know that 3 talaaqs make you haraam for your wife; you will not know when ghusl becomes fardh. Without deeni knowledge you will not know how to make a fair distribution of an estate. This is on account of not having any association with the ‘Ulama. If an alien system says that you are allowed to have a liquor store or deal with a conventional bank or you can structure your will however you want, then this does not make it allowed in sharee‘ah. So you need an environment that has got the correct Islamic instruction. The second requirement is deeni tarbiyat; to have the right type of deeni values. When people have the correct deeni values there will be the purity of the heart, eyes, tongue etc. They will live lives of modesty. What is the reason for the need of this? If you live in an environment where there are no values then you can go with another person’s wife and he can go with your wife. The problem of the west is that they have a standard, but they also want to force it on the rest of the world. In their custom you can look and speak to another person’s wife. In our custom we won’t tolerate it. What they fail to understand is that like how they feel that others should respect their values, they should also respect the values of others. So that means that their law does not have a mechanism to secure the emotions and integrity of people. Therefore, the second requirement is to have the right values. Otherwise your own child will become a victim to all the immorality that is in the environment. We don’t realise that it has consequences and the parents are the ones that will suffer. The third requirement is to have respect and to cooperate. If a person passes away then assist in the janaazah. The western value is for one to be independent. As parents grow old then assist them. Don’t throw them out and leave them alone. When we analyse the three requirements, then the first is acquired through ta’leem or we will call it the madrasah. The second is acquired through the khanqah, whose work is to entrench the intrinsic values within a person, to have a high level of purity and shame and modesty. Then the third effort is that what you have gained you have to sustain it and you need to work a succession plan for the progenies and generations to come. This third effort is the effort of tabligh and dawat which aims at creating the awareness and concern and to cooperate. Source: Al-Haadi

Upon observing a speed camera, a driver immediately slows his car, because he is aware that he is being watched; he fears the consequences of speeding. Likewise a person who undergoes spiritual training will always feel the presence of Allāh ta'ālā and will always remember, wherever he may be: ‘Allāh ta'ālā is watching me!’ Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Imam Abu Hanifah and his connection to the Sahabi: Ibn Mas‘ūd (ra) The following is a short treatise linking the Ḥanafī Madhab, one of the great schools of jurisprudence established during the time of the Salaf, to one of the great Companions of the Prophet ﷺ, ‘Abdullāh Ibn Mas‘ūd, and for the most part this treatise also serves as an answer to the accusations made against this great companion with regards to his credentials in the Islāmic sciences. علاقة مذهب أبي حنيفة النعمان بعبد الله ابن مسعود أبي عبد الرحمان The Connection of the School of Abū Ḥanīfah al-Nu‘mān with ‘Abdullāh Ibn Mas‘ūd Abū ‘Abd ‘l-Raḥmān Imām Abū Ḥanīfah’s chain of knowledge is as follows: Imām Abū Ḥanīfah | Ḥammād Ibn Abī Sulaymān | Ibrahīm al-Nakha‘ī | ‘Alqamah Ibn Qays | ‘Abdullāh Ibn Mas‘ūd | Rasūlullāh ﷺ 1. Imām Abū Ḥanīfah al-Nu‘mān Ibn Thābit: he took over the seat of teaching in Kūfā after his teacher Ḥammād Ibn Abī Sulaymān passed away, and was recognised as his main student.[1] 2. Ḥammād Ibn Abī Sulaymān: he was the most learned of the students of Ibrāhīm al-Nakha‘ī and the most noble.[2] 3. Ibrāhīm al-Nakha‘ī: he was born into a family of Scholars, he succeeded ‘Alqamah Ibn Qays, his maternal uncle.[3] He was also regarded as those who were most knowledgeable in regards to opinions and views of ‘Abdullāh Ibn Mas‘ūd.[4] 4. ‘Alqamah Ibn Qays: he was a highly recognised student of ‘Abdullāh Ibn Mas‘ūd to the extent that he was regarded as the closest of the people in terms of attributes, conduct and habit, to ‘Abdullāh Ibn Mas‘ūd.[5] 5. He is ‘Abdullāh Ibn Mas‘ūd (May Allāh be pleased with him), he was a noteable ṣaḥābī (companion) of the Messenger of Allāh ﷺ and died in the year 33 or 34 ḥijrī. He has many outstanding virtues which would be far too lengthy to mention here. It suffices to say that there was not a field that he himself did not excel in, this is because of his attachment to the Messenger ﷺ and always being in close proximity to him; learning from him, helping him [doing his khidmah], asking questions related to the Dīn to the extent that even onlookers would think that he was part of the Ahl ‘l-Bayt [The Messenger’s ﷺ family]. Imām Shams ‘l-Dīn al-Dhahabī writes in his Siyar: وأخرج البخاري والنسائي من حديث أبي موسى قال: قدمت أنا وأخي من اليمن، فمكثنا حينا، وما نحسب ابن مسعود وأمه إلا من أهل بيت النبي – صلى الله عليه وسلم – لكثرة دخولهم وخروجهم عليه . ‘(Imām) al-Bukhārī and (Imām) al-Nasā’ī narrated from a narration of Abū Mūsā that he said: ‘Me and my brother came from Yemen [to Madīnah] and stayed for sometime, we were then led to believe that Ibn Mas‘ūd and his mother were part of the household of the Prophet ﷺ due to their constant going in and out [from the house]’.[6] He goes on to narrate further: منصور والأعمش: عن أبي وائل قال: كنت مع حذيفة، فجاء ابن مسعود، فقال حذيفة: إن أشبه الناس هديا ودلا وقضاء وخطبة برسول الله – صلى الله عليه وسلم – من حين يخرج من بيته، إلى أن يرجع، لا أدري ما يصنع في أهله ‘Manṣūr and al-A‘mash [both] narrate from Abū Wā’il that he said we were with Ḥudhayfah while Ibn Mas‘ūd went by, so Ḥudhayfah said [regarding Ibn Mas‘ūd]: ‘Verily, [he was] the closest of the people to the Messenger of Allāh ﷺ in terms of conduct, habit, judgement and speech, until he went in his home [after which we did not know]’.[7] ‘Abdullāh Ibn Mas‘ūd – The Narrator of Ḥadīth عن حذيفة قال كنا جلوسا عند النبي صلى الله عليه وسلم فقال إني لا أدري ما قدر بقائي فيكم فاقتدوا باللذين من بعدي وأشار إلى أبي بكر وعمر واهتدوا بهدي عمار وما حدثكم ابن مسعود فصدقوه هذا حديث حسن وروى إبراهيم بن سعد هذا الحديث عن سفيان الثوري عن عبد الملك بن عمير عن هلال مولى ربعي عن ربعي عن حذيفة عن النبي صلى الله عليه وسلم نحوه وقد روى سالم المرادي الكوفي عن عمرو بن هرم عن ربعي بن حراش عن حذيفة عن النبي صلى الله عليه وسلم نحو هذا From Ḥudhayfah that he said: ‘We were sitting with the Prophet ﷺ and he said: ‘I do not know how long I will be amongst you, so stick to the two after me,’ and he signalled towards Abu Bakr and ‘Umar, ‘be guided through the example of ‘Ammār and whatever Ibn Mas‘ūd narrates to you believe it [accept it]’.[8] [imām al-Tirmidhī said] This is a ḥasan ḥadīth, Ibrāhīm Ibn Sa‘d narrates this ḥadīth from Suyān al-Thawrī from ‘Abd ‘l-Mālik Ibn ‘Umayr from Hilāl the Mawlā of Rib‘ī from Rib‘ī from Ḥudhayfah from the Prophet ﷺ similar to the above. Sālim al-Murādī al-Kūfī also narrated the same from ‘Amr Ibn Harim from Rib‘ī Ibn Ḥirāsh from Ḥudhayfah from Prophet ﷺ similar to the above.[9] ‘Abdullāh Ibn Mas‘ūd – The Mufassir (Qur’ānic Exegete) قال عبد الله رضي الله عنه والله الذي لا إله غيره ما أنزلت سورة من كتاب الله إلا أنا أعلم أين أنزلت ولا أنزلت آية من كتاب الله إلا أنا أعلم فيم أنزلت ولو أعلم أحدا أعلم مني بكتاب الله تبلغه الإبل لركبت إليه ‘Abdullāh Ibn Mas‘ūd said: ‘By Allāh besides whom there is no God, there is not a sūrah that was revealed from the Book of Allāh except that I am the most knowledgable regarding where it was revealed, and there is not an āyah from the Book of Allāh that was revealed except that I am the most knowledgeable regarding its [reason for] revelation, and if I were to know of anyone more knowledgeable than me regarding the book of Allāh who was within [the distance of] a camel’s journey, I would surely travel to him’.[10] ‘Abdullāh Ibn Mas‘ūd – The Faqīh (Jurisprudent) The statement of ‘Umar Ibn al-Khaṭṭāb regarding Ibn Mas‘ūd’s jurisprudential skills proves he also excelled in this field: عَنْ زَيْدِ بْنِ وَهْبٍ، قَالَ: أَقْبَلَ عَبْدُ اللَّهِ ذَاتَ يَوْمٍ وَعُمَرُ جَالِسٌ، فَقَالَ: “كُنَيْفٌ مُلِئَ فِقْهًا “ From Zayd Ibn Wahb, he said: ‘Abdullāh came by one day whilst ‘Umar was sitting, so he [‘Umar] said: ‘He [ibn Mas‘ūd] is a person filled with [the knowledge of] fiqh’.[11] It is sufficient to mention that Imām al-Dhahabī gives him the title of Faqīh ‘l-Ummah (The Jurist of the Ummah)[12]. ‘Abdullāh Ibn Mas‘ūd – The Natural Leader عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: “لَوْ كُنْتُ مُسْتَخْلِفًا أَحَدًا مِنْ غَيْرِ مَشُورَةٍ، لاسْتَخْلَفْتُ عَلَيْهِمُ ابْنَ أُمِّ عَبْدٍ”. هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ، وَلَمْ يُخَرِّجَاهُ From ‘Alī may Allah be pleased with him, that he said: The Messenger of Allāh ﷺ said: ‘If I were to appoint a leader (khalīfah) without consultation then I would appoint over them Ibn Ummi ‘Abd (Ibn Mas‘ūd)’. [imām al-Ḥākim says] This is a ḥadīth which has an authentic chain although it was not narrated in the ṣaḥīḥayn’.[13] ‘Abdullāh Ibn Mas‘ūd – The Qārī (Reciter) عن عبد الله بن عمرو قال قال رسول الله صلى الله عليه وسلم: خذوا القرآن من أربعة من عبد الله بن مسعود وسالم ومعاذ بن جبل وأبي بن كعب From ‘Abdullāh Ibn ‘Amr that he said: the Messenger of Allāh said: ‘Take the Qur‘ān [meaning it’s recitation] from four (people), from ‘Abdullāh Ibn Mas‘ūd, Sālim, Mu‘ādh Ibn Jabal, and Ubayy Ibn Ka‘b’.[14] Points of Benefit: One thing the above Imāms have in common is that they were all distinguished students of their teachers. This chain of knowledge containing intellectuals of the highest calibre from their respective times has been summarised in Radd ‘l-Muḥtār of ‘Allāmah Ibn ‘Ābidīn al-Shāmī as follows: الفقه زرعه عبد الله بن مسعود رضي الله عنه ، وسقاه علقمة ، وحصده إبراهيم النخعي ، وداسه حماد ، وطحنه أبو حنيفة ، وعجنه أبو يوسف وخبزه محمد ، فسائر الناس يأكلون من خبزه ‘Fiqh was planted by ‘Abdullāh Ibn Mas‘ūd, irrigated by ‘Alqamah, harvested by Ibrāhīm al-Nakha‘ī, threshed by Ḥammād [ibn Abī Sulaymān], milled by Abū Ḥanīfah, kneaded by Abū Yūsuf, and then baked by Muḥammad [ibn ‘l-Ḥasan al-Shaybani]. [And now] the rest of Muslims are eating from his bread.'[15] Conclusion It is manifest that the great companion ‘Abdullāh Ibn Mas‘ūd was a Mujtahid of highest repute, and left no field except that he had mastered it. [1] Imām al-Dhahabī, Siyar A‘lām ‘l-Nubalā (5/232)[2] Ibid.[3] Ibid (4/521)[4] Imām Dāraqūṭnī, Sunan al-Dāraqūṭnī (3/94 no. 3319)[5] Ibid (4/55), Imām al-Dhahabī writes: وكان يشبه بابن مسعود في هديه ودله وسمته [6] Ibid (1/469)[7] Ibid (1/471), also narrated in al-Bukhārī.[8] In other narrations the wording is: وتمسكوا بعهد ابن مسعود ‘Hold tightly to the order of Ibn Mas‘ūd’, refer to Musnad ‘l-Ḥumaydī (#436). [9] Imām al-Tirmidhī, Jāmi‘ ‘l-Tirmidhī (#3799)[10] Imām al-Bukhārī, Ṣaḥīḥ’l-Bukhārī (#4716) [11] Imām Ibn Abī Shaybah, al-Muṣannaf (#31557)[12] Imām al-Dhahabī, Siyar A‘lām ‘l-Nubalā (1/462)[13] Imām al-Ḥākim, Mustadrak ‘ala ‘l-Ṣaḥīḥayn (#5354)[14] Imām al-Bukhārī, Ṣaḥīḥ ‘l-Bukhārī (#4713)[15] ‘Allāmah Ibn ‘Ābidīn, Radd ‘l-Muḥtār (1/51) —————— Compiled by Abu Humayd Source

The Importance of Wills and Estate The Shariah laws of wills and estate are by Divine Order. We do not have any discretion in that. Furthermore, wills and estates are one of those issues of Shariah where a person’s Abdiyyat (servitude) is really challenged and tested. It is human nature to be materialistically inclined. A person works so hard to build his empire. He sacrifices his day and night and makes them one to earn his empire. His heart, soul and mind are in his wealth. Man wants to dispense his wealth as he wants but Shariah orders him to dispense his wealth as Shariah wants. It is a clash between an individual’s desire and the order of Shariah. The attitude of an obedient slave of Allah will be that whatever is in my possession belongs to Allah. It does not belong to me. It is only in my trust and custody. I have to channel it as Allah wants me to. The issue of wills and estates is such an order that it has to be done correctly in one’s lifetime. If he does not do it correctly, it will be a sin that occurs after the death of a person. Now, the person cannot make Tawbah. Therefore, this is a once in a lifetime opportunity and it must be done correctly. It has been reported from Jabir radiyallāhu ‘anhu that Rasulullah salallāhu ῾alayhi wasallam said, “Whoever passed away having left behind a Wasiyah has passed away upon the Sunnah and the right path. He has passed away with piety as a martyr and he has passed away in whilst being forgiven.” (Mishkaatul Masabih vol.2 pg.926; Maktabul al Islami) Four stage execution of Estate Burial expenses Payment of debts Execution of bequests Paying heirs What is included in the estate? Whatever the deceased owned in his lifetime with a valid ownership according to Shariah will form part of his estate. That includes personal clothing, watches, glasses, rings, properties, businesses, vehicles etc. All of his possessions will form his estate on condition his wealth is recognized in Shariah. If one owns something that is Haram (like interest money) it will not form part of the estate. What is excluded from the estate? Haram wealth, Rahn or collateral, Insurances and endowment policies will all be excluded from the estate. Burial Expenses: All burial expenses are direct expenses of the estate. It is not compulsory upon the trustees of the estate to accept outside assistance for burial expenses if all the heirs are adults. If some heirs are minors then too they are not bound to accept assistance if they don’t use the shares of the minors. The expenses must be moderate. If the trustees were excessive in the burial expenses, they will have to compensate the estate for the excess amount. Feeding the deceased’s family etc does not form part of the burial expenses. If the expense for feeding was paid from the estate, the trustees will have to pay that amount to the estate. Wasiyah (Bequests): Wasiyah is another expression of the mercy of Allah Ta’ala just before a person dies. Allah has promised a lofty position for people who give charity. Rasulullah salallāhu ῾alayhi wasallam has stated, “When a person dies, all of his actions cease except three, namely, continuous charity, beneficial knowledge or a pious child who prays for him.” Paying of Debts: A Hadith highlighting the importance of paying debts; It has been reported from Muhammad bin Abdillah bin Jahsh that he said, “We were sitting in the courtyard of the Musjid where the Janazas used to be placed and Rasulullah salallāhu ῾alayhi wasallam was sitting amongst us when he suddenly lifted his gaze towards the sky staring. Thereafter, he turned his gaze and placed his hand upon his forehead stating, ‘Subhanallah, Subhanallah, what severity has descended!’ We remained silent for that day and night but we only witnessed tranquility until the morning.” Muhammad (the narrator) then stated, “Thus I asked Rasulullah salallāhu ῾alayhi wasallam, ‘What is the severity that descended?’ He salallāhu ῾alayhi wasallam said, ‘In regards to debt. By the Being in whose grasp lies the life of Muhammad salallāhu ῾alayhi wasallam, if a person is martyred in the path of Allah and then brought back to life and martyred in the path of Allah and then brought back to life and martyred again in the path of Allah and then brought back to life and he had a debt upon him, he will not enter Jannah until he repays his debt!” Abu Hurairah radiallahu anhu narrates that Rasulullah salallahu alayhi wasallam said, “Do you know who a pauper is?” The people stated, “A pauper is such a person who does not own a Dirham nor any other wealth.” He salallahu alayhi wasallam then said, “Verily the pauper of my Ummah will be one who will come on the day of Judgement will a lot of Salah and fasts and Zakah to his name. However, he swore such and such a person, slandered so and so, usurped the wealth of so and so, shed the blood of such and such person and he hit another person. Thus so and so will claim from his good deeds and the other person will also claim from his good deeds. If his good deeds come to an end before he is able to pay back all that he owes, then he will be burdened with the sins of the others which will be placed upon him and thereafter he will be hurled into the fire.” As Muslims we believe in death, life after death and accountability in the court of Allah. One day we will die and give account of our actions to Allah. It is mentioned in a Hadith that a person’s feet will not move from the court of Allah until he answers some questions. One question will be, “How did you earn your wealth and where did you dispose of it?” This part of the Hadith also covers correctly preparing our wills and estates. Source: www.daruliftaa.net

Using a mask in Ihraam Q: I have a few questions regarding hajj. 1. For example while in Ihram can one wipe his head and face with a small hand towel as it is going to be hot, especially in arafah? 2. While in Ihram can one use toothpaste to brush? 3. When you are in Ihram can one wear a dust mask as they are sensitive towards dust and fumes? A: 1. Yes 2. Avoid using toothpaste. You may use a miswaak or a toothbrush without toothpaste. 3. Due to health reasons if one is forced to use the mask, then one may use it. However if one wears the mask for twelve hours or more, then one has a choice of either discharging the dam, giving the amount of sadaqatul fitr to six poor people or to fast for three days. If one wears the mask for less than twelve hours, then one should give the amount of sadaqatul fitr in charity to one poor person or alternatively one may fast for one day. And Allah Ta'ala (الله تعالى) knows best. ( وبعده ) أي الإحرام بلا مهلة ( يتقي الرفث ) ... (وقلم الظفر وستر الوجه) كله أو بعضه كفمه وذقنه نعم في الخانية لا بأس بوضع يده على أنفه ( والرأس ) بخلاف الميت وبقية البدن ولو حمل على رأسه ثيابا كان تغطية لا حمل عدل وطبق ما لم يمتد يوما وليلة فتلزمه صدقة وقالوا لو دخل تحت ستر الكعبة فأصاب رأسه أو وجهه كره وإلا فلا بأس به قال الشامي: قوله ( كله أو بعضه ) لكن في تغطية كل الوجه أو الرأس يوما أو ليلة دم الربع منهما كالكل وفي الأقل من يوم أو من الربع صدقة كما في اللباب وأطلقه فشمل المرأة لما في البحر عن غاية ممن أنها لا تغطي وجهها إجماعا اه أي وإنما تستر وجهها عن الأجانب بإسدال شيء متجاف لا يمس الوجه كما سيأتي آخر هذا الباب وأما في شرح الهداية لابن الكمال من أنها لها ستره بملحفة وخمار وإنما المنهي عنه ستره بشيء فصل على قدره كالنقاب والبرقع فهو بحث عجيب أو نقل غريب مخالف لما سمعته من الإجماع ولما في البحر وغيره في آخر هذا الباب ثم رأيت بخط بعض العلماء في هامش ذلك الشرح أن هذا مما انفرد به المؤلف والمحفوظ عن علمائنا خلافه وهو وجوب عدم مماسة شيء لوجهها اه ثم رأيت نحو ذلك نقلا عن منسك القطبي فافهم ... قوله ( ما لم يمتد يوما وليلة الخ ) الواو بمعنى أو لأن لبس المعتاد يوما أو ليلة موجب للدم فغير المعتاد كذلك موجب للصدقة ط قلت لكن لينظر من أين أخذ الشارح ما ذكره فإن الذي رأيته في عدة كتب أنه لو غطى رأسه بغير معتاد كالعدل ونحوه لا يلزمه شيء فقد أطلقوا عدم اللزوم وقد عد ذلك في اللباب من مباحات الإحرام نعم في النهر عن الخانية لو حمل المحرم على رأسه شيئا يلبسه الناس يكون لابسا وإن كان لا يلبسه الناس كالإجانة ونحوها فلا ويكره له تعصيب رأسه ولو فعل ذلك يوما وليلة كان عليه صدقة اه والظاهر أن الإشارة للتعصيب وكأن الشارح أرجعها للحمل أيضا تأمل قوله ( وقالوا الخ ) نص عليه في اللباب وغيره وكذا نص على أنه يكره كب وجهه على وسادة بخلاف خديه قال شارحه وكذا وضع رأسه عليها فإنه وإن لزم منه تغطية بعض وجهه أو رأسه إلا أنه الهيئة المستحبة في النوم بخلاف كب الوجه اه (رد المحتار 488/2) ( وإن طيب أو حلق ) أو لبس ( بعذر ) خير إن شاء ( ذبح ) في الحرم ( أو تصدق بثلاثة أصوع طعام على ستة مساكين ) أين شاء ( أو صام ثلاثة أيام ) ولو متفرقة (الدر المختار 2/ 556) قال الشامي : قوله ( إن شاء ذبح الخ ) هذا فيما يجب فيه الدم أما ما يجب فيه الصدقة إن شاء تصدق بما وجب عليه من نصف صاع أو أقل على مسكين أو صام يوما كما في اللباب (رد المحتار 2/ 557) أحسن الفتاوى 4/ 542 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Whose janaazah is this? Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: We should, at all times, remember that our life is coming to an end. We have also heard our elders say that a person should take stock of his life when going to sleep. He should ponder and reflect over the number of things he will be able to take with him when he passes away and the number of things he will be forced to leave behind. Constantly remember death! Rasulullah (Sallallahu Alaihi Wasallam) is reported to have said in the mubaarak Hadith, “Remember the thing which severs all pleasures of life, death.” Once a janaazah was passing by when somebody asked a pious person present, “Whose janaazah is this?” The pious person replied, “It is your janaazah.” When the person expressed surprise at this answer, the pious person said, “If it is not yours, then regard it to be mine.” (Merely being concerned about whose janaazah it is, is insufficient. What matters is whether one is prepared for that moment to be the moment of one’s own janaazah.) (Suhbate Ba Awliyaa’ page.152)

Whats up and Whats Down with WhatsApp Police swooped upon a man who allegedly had X-Rated porn on his phone in London, but the man was completely unaware that such a video even existed on his phone! Videos and pictures downloaded automatically on his mobile device, so he was unaware what people were sending him. What if his wife or father happened to also stumbled on this video? In Zimbabwe, statistics reveal that 14 prisoners escaped last year whilst the guards were engrossed in WhatsApp, and many examiners in South Africa were fired because scores of learners managed to copy under their vigil as they were too busy WhatsApping to care about their surroundings. Then we have the story of the stupid thief who stole a BlackBerry and uploaded a selfie of himself on it via WhatsApp and the person’s wife seen it, and the husband who took his wife to court because she never cooked for him anymore due to her WhatsApp addiction. A few months ago, we had Xenophobic attacks against our foreigners in SA. Pictures of burning and lynching of people which took place many months ago in the Central African Republic were circulated, and this increased the tension between countries to a dangerous level. People die before their time on WhatsApp, have wives they are unaware of, and conduct full court cases via this medium. Backbiting, lying and slandering others is not a sin on WhatsApp because it’s not physical, but digital – or so they think. However, WhatsApp is not all that bad after all. If used correctly, it’s actually an excellent medium to communicate, network and share information. We can keep up family and friendship ties very easily through it, and many a lost friend and relative has been found on the “Funeral Notification” group on WhatsApp. However, due to the fact that the people are not physically present in digital communication, we tend to forget some basics rules. These are as follows: 1.Privacy: The first basic rule is that of privacy. Many think that whatever is discussed privately or in a group on WhatsApp, is public property. With a mere screenshot or by pushing the “forward” button, they can share these conversations across different media platforms with everyone in the world. It must be known that a private or group discussion is a trust (amaanat), and cannot be shared with all and sundry, especially when a portion of the discussion can be misconstrued in its true context. This is nothing but creating mischief (fitnah). Nobody feels comfortable around a two-face, and on WhatsApp, the two-faced have many layers of cover. Remember that the rules of electronic communication are the same as face-to-face communication in Islam. Trust built up over a period of many years can be broken in an instance with one motion of the thumb! A few years ago, our privacy was our most valuable treasure, but nowadays, there is no such a thing as privacy anymore. On WhatsApp, we now have some members whose purpose is only to read the conversations of others and either comment on them in their personal capacity and create behind-the-scene mischief; or worst still, to track what people are saying in order to report to others, otherwise known as spying. If a person differs with another, he will forward his conversation to an enemy of his to inflame further enmity. He then sits back and has a good laugh when the two start grabbing each other’s throat. Both actions are not allowed in Islam. 2.Age Differences: When having a one-on-one conversation with someone, we are very conscious of the age of the person, or his relationship with you. He could be your younger brother, or an elderly teacher. He could be your fishing-buddy, or a distant cousin. You could be 20, and he could be 60, or you can be a Maulana and he may be a fashion designer. Some people are reserved, and some are more outspoken, some are sensitive to certain issues and some love certain topics. All these nuances are taken into consideration when we are having a physical conversation, but it all seems to get lost on WhatsApp. We cannot use informal language or crack jokes in front of our elders, and the level of respect we employ in how we answer our elders is very different to how we respond to our buddies. On an electronic platform, we tend to forget all of this and often create unnecessary and very uncomfortable situations for ourselves. Long-standing relationships are put under strain and our happiness is affected. We tend to write and then think what we wrote, as nowadays our thumbs seem to work faster than our brains! A wise man once said: “I sometimes regretted my speech, but never my silence.” 3.Dispute Resolution: This is the most dangerous habit many of us have – we use WhatsApp to ascertain facts, argue, debate, clear misunderstandings and problem solve. If dispute resolution and clearing misunderstandings cannot be done over the telephone without almost always aggravating the situation even further, how can it be ever resolved over WhatsApp? Doing this is nothing but a cowardly cheapskate mentality and a quick way to give vent to our anger and frustration. Many instantly regret what they write on WhatsApp, but a word is like an arrow. Once it is shot, it cannot be returned to the bow. To gather disputing parties around a table is time-consuming and difficult, but it’s well worth the effort. In fact, it’s the only way to do it. In a physical situation, you can read body language, clear ambiguities, ask questions with the decorum it deserves and even shake hands before and after the fight. All this cannot be done over WhatsApp. The above three aspects are the most important to consider when using this excellent application, but there are a few more to consider too: 1) Check and rectify your niyyah (intention) for your using of WhatsApp; 2) Ensure your post does not include backbiting, tale-bearing, or unfounded allegations. Rather use this medium to spread positivity and goodness; 3) Ensure you do not neglect the rights of others, or performing Salaat and reciting Quran, by excessive use; 4) Verify the authenticity of everything, especially religious postings, news of someone’s death etc, before sending on. Always quote the source of Islamic traditions; 5) It is OK to disagree, but do it respectfully; 6) If discussing, hear out what the other person is saying before interrupting; 7) Refrain from conducting mixed-gender discussion groups. “Notification Only” groups are OK; 8) Kill falsehood by combating it if you can, or by just ignoring it; 9) Never send on pictures or videos showing nude people, or links thereto; 10) Choose the appropriate time to post. For example, don’t send a joke immediately after a post on the death of a scholar; 11) Be aware that anything you post can reach many in a short space of time; 12) When writing the name of any Prophet, the Companions (Sahabah) or any pious person, remember to also accord them their due respect and prefix it with the appropriate salutation; 13) Thank and encourage people for beneficial posts; 14) Don’t forward links before opening and checking their contents; 15) Ask yourself: Is the post you are sending a cause of reward or punishment for you multiplied in the Hereafter? Lastly, use WhatsApp wisely. Don’t say anything that will come back and haunt you ten years later. Even after deletion of your posts, it can be retrieved years thereafter by means of sophisticated software, which nowadays, is available to anyone. Currently, there is a web-based application called “WhatsSpy Public” which can be downloaded by anyone. It allows an attacker to track every move of any WhatsApp user, even if the user has locked down their WhatsApp privacy settings. It was created by Maikel Zweerink, and it allows an attacker to access and edit a WhatsApp user’s messages, profile picture, privacy settings, status messages and online or offline status – even if the user has his privacy options to “nobody,” which in theory is supposed to mean “your last seen, profile photo and/or status will not be available to anyone.” Happy careful WhatsApping, everyone! khaliddhorat.co.za

Question: Does one get rewarded for an act one does out of mere habit that corresponds to the sunna? Answer: Walaikum assalam The first legal maxim that Ibn Nujaym mentioned in his Ashbah wa’l Nadha’ir is: “There is no reward without intention.” This is one of the most repeated and well-known of legal maxims. It is taken from the well-known hadith in which the Prophet (Allah bless him & give him peace) said, “Verily actions are by their intentions, and one shall only have that which one intended.” [bukhari & Muslim] The scholars stated that there is something implicit in this hadith, namely: “Verily actions are [rewarded] by their intentions, and one shall only have [the reward] for that which one intended.” Therefore, if one’s habits or whims are in conformity to the sunna of the Prophet of Allah (Allah bless him & give him peace), one should strive to have an intention in it for Allah. Otherwise, it remains a habit. The scholars say, “Through intentions habits become worship.” ( bi’l niyyaat tanqalibul `aadaat `ibaadaat) Abd Allah 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.” [Dhahabi, Siyar A`lam al-Nubala’, 8: 400] Wassalam, Faraz Rabbani. Source