ummtaalib

The World – an Abode of Trials and Tribulations Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) writes: This world is an abode of trials and tribulations. So if any difficulty befalls us, then before expressing ingratitude, we should reflect upon the fact that how indebted we all are to Allah Ta’ala for His boundless favours. Then, we shall realize that instead of us complaining over the small difficulty, we should be expressing our gratitude to Allah Ta’ala for all His bounties. (Fazaail-e-Sadaqaat [urdu], Part 2 –pg. 410) ihyauddeen.co.za

Underage Animals There are certain conditions that are necessary for an animal to be acceptable for Qurbani. This is generally summed up by the animal being fit and healthy and free from defects. An additional requirement is the age of the Qurbani animal. Cattle must be at least 2 years old and sheep and goats must be at least one year old. There is a further concession in sheep only, that if a sheep is above 6 months and resembles a one year old sheep in size, then it will be permissible for Qurbani, otherwise not. We request the public to take special note when purchasing small sized sheep as reports have been received of sheep under 6 months being sold for Qurbani. Such a Qurbani will not be valid. Generally the emergence of the two bottom incisors are indicators that sheep are above 6 months old. We advise those who are selling animals to be fully acquainted with the requirements for a Qurbani animal. You will be accountable in the court of Allah if animals unfit for Qurbani are sold for this purpose. Masjid Poster downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians

THE VIRTUES MONTH OF ZIL HIJJAH By E ISLAM TEAM Importance of First 10 Days of Zil Hijjah The Takbeeraat of Tashreeq Fasting on the day of Arafah(9 Zil Hijjah) Qurbani / Udhiyya IMPORTANCE OF FIRST TEN DAYS OF ZIL-HIJJAH The first ten days of Zul Hijjah are among the most magnificent days in Islamic calendar. The Messenger of Allah, Sallallaahu Alayhi Wa Sallam said: "There are no days in which righteous deeds are more beloved to Allah than these ten days." (Hadith -Bukhari) Almighty Allah Ta'ala says, (By the dawn; by the ten nights) (Quran-Al-Fajr 89: 1-2). Ibn `Abbas, ibn az-Zubayr, Mujahid and others of the earlier and later generations are of the opinion that this refers to the first ten days of Dhul-Hijjah. Ibn Kathir said: "This is the correct opinion." (Tafsir Ibn Kathir, 8/413) The Messenger of Allah, Sallallaahu Alayhi Wa Sallam, has said, "One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship of "Lailatul-Qadr".(Hadith-Tirmizi) Every Muslim should avail oneself of this wonderful opportunity by performing as much Ibadah (acts of worship) as he or she can during this period THE TAKBEERAAT OF TASHREEQ It is Wajib (incumbent) for every adult Muslim male to recite the Takbeeraat of Tashreeq after every Fardh Salaat-performed with Jamaat or individually from the Fajr of the 9th of Zul-Hijjah to the Asr of the 13th of Zul Hijjah. The Takbeeraat should be recited once only. The words of the Takbeeraat of Tashreeq are as follows: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ Transliteration: Allahu Akbar, Allahu Akbar laa ilaha illallahu wallahu akbar. Allahu Akbar walillaahil hamd. Translation: “Allah is the Greatest, Allah is the Greatest. There is no deity besides Allah and Allah is the Greatest. Allah is the Greatest and all praises belong to Him Alone.” NB. Men should recite this Takbeer audibly whilst females should do so softly. FASTING ON THE DAY OF ARAFAH (9 ZIL HIJJAH) It was reported from Abu Qutaadah that the Messenger of Allah(peace be upon him) was asked about fasting on the Day of 'Arafah ( 9 Zil Hijjah). He said, "It atones for the sins of the previous year and of the coming year." (Hadith-Muslim) QURBANI / UDHIYYA Hazrat Zaid bin Arqam (R.A.) reports that the Companions of Rasulullah (Sallalaho alihe wassallam) asked him: " Oh Prohpet of Allah (pbuh), what is this sacrifice?" He said: "It is the way of your forefather Ibrahim(AS) ." They asked:"What (reward) is for us therein?" He replied: "There is a reward for every hair (i.e. the reward for meat and useful parts of the animal's body will be very lofty in merit, but there will also be a great reward for the parts which are useless and thrown away such as the hair)." They asked: "For the wool, Ya Rasulullah?" He replied: "There is one reward for every strand of wool." (Hadith:Ahmed, Ibn Majah) For an informative article on how to benefit and not miss out on these blessed days of Zil Hijjah please visit http://eislaminfo.blogspot. com/2012/10/dont-miss-out-on- 10-blessed-days.html

How to Clean The Heart The sin of malice and discord is serious. Even on auspicious occasions despite Allah’s abundant mercy, we always find one particular class of people that are deprived; those who harbour ill-feelings in their hearts towards others. In addition to this, some narrations state that such people’s salah is not accepted by Allah. (At-Targheeb, vol.3 pgs.455-462) Hereunder are a few prescriptions (from the hadith and advice of seniors) to remove ill-feelings from the heart: 1. Recite the following ayah in abundance: “Rabbanagh fir lana wa li ikhwaninal lazheena sabaquna bil iman, wala taj’al fee quloobina ghillal lillazheena amanu Rabbana innaka Raoofur Raheem” (Surah: 59 Ayah: 10) 2. Rasulullah (sallallahu’alaihi wasallam) said: “Offer gifts to each other, for this creates affection and removes the anger of the hearts” (Muwatta Imam Malik, see Al-Tamheed, vol.15 pg.85-91 & Takhreejul ihya, hadith: 1453) 3. Greet each other with Salam and shake hands. This is also a way of bonding the hearts. (Sahih Muslim, hadith: 192) 4. Rasulullah (sallallahu’alaihi wasallam) said: “By fasting during the month of Ramadhan and 3 days of every other (Islamic) month, the rancour of the heart is removed” (At-Targheeb, vol.2 pg.121) 5. Make du’a for the the person from whom one is disillusioned. 6. Praise him in his absence. By implementing the above with the sincere intent of freeing ourselves from ill-feelings, Allah Ta’ala will cleanse our hearts Insha Allah. Inspiration from a Sahabi (radiyallahu’anhu) Sayyiduna Anas (radiyallahu ‘anhu) says: “We were sitting with the Messenger of Allah (sallallahu’alaihi wasallam) when he said: “A man who is from the inmates of Jannah is about to arrive.” Soon thereafter, a Sahabi (radiyallahu’anhu) came in, with his shoes in his left hand and the water of wudhu dripping from his beard. When the gathering ended, Sayyiduna ‘Abdullah ibn ‘Amr ibn ‘As (radiyallahu ‘anhuma) followed this person (with the motive of learning the reason for him being blessed with such a glad tiding) He said to him: “I have taken an oath that I will not go home for 3 days. Is it possible for you to accommodate me for this time?” The Sahabi agreed. Sayyiduna ‘Abdullah ibn ‘Amr stayed with him for 3 days, but noticed nothing extraordinary in his routine. i.e, he never engaged in additional voluntary deeds as expected. However, whenever this Sahabi (radiyallahu ‘anhu) would go to bed at night, he would recite some form of dhikr, then sleep till fajr. Furthermore, during these 3 days he did not hear him utter any word besides good. Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma) says: “After three nights I almost deemed his deeds as “nothing so special”. I approached him and explained that my real motive for staying with him was to discover the special act that he may be engaging in, which warranted his guarantee of Jannah.” Then I asked him: “How did You achieve such a rank?” He said: “I have no special deeds beside whatever You have seen during your stay.” I accepted this and was about to leave when he exclaimed: “O, Yes! there is something. I do not harbor any evil or malice in my heart against any fellow Muslim. I am not jealous over whatever good Allah bestows upon any of them.” Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma) said: “That is precisely the reason for You reaching such a lofty status.” (Musnad Ahmad & Nasaai. Hafiz Ibn Katheer -rahimahullah- has declared the chain of Nasaai as authentic, in accordance to the standards of Imams Bukhari & Muslim. refer: Tafseer Ibn Katheer, surah:59, Ayah: 9) We often look for extraordinary deeds to acquire success, when the solution lies in the basics… May Allah Ta’ala guide us all. Ameen. al-miftah

How Should A Menstruating Woman Perform Hajj? HERE...

18 sources of barakah (blessings) If we were to look for an Islamic definition of Productivity, it’ll probably be summarised in the word “barakah” or Blessing. Being able to achieve more with little resources, doing much in little time, and generate a lot with little effort surely is a blessing from Allah (SWT). Yet Barakah has somehow become a lost treasure these days; everyone’s looking for it, but no one seems to find it! You always hear people complaining that there’s no barakah in their time, no barakah in their sleep, no barakah in their money..etc. In this post, we’ll solve this mystery inshaAllah, we’ll find out what Barakah is and where you can find it! What is Barakah? A Well-known daee explains it as follows: “Barakah is the attachment of Divine goodness to a thing, so if it occurs in something little, it increases it. And if it occurs in something much it benefits. And the greatest fruits of Barakah in all things is to use that barakah in the obedience of Allah (SWT)”. Sources of Barakah I’m a firm believer that Barakah is not a lost treasure, it’s right in front of our eyes! This treasure is only available and ready to be handed over to the one who works for it. Below I list some of the sources of Barakah. It’s not an exhaustive list, therefore, I do hope you can contribute to it with your comments below inshaAllah so we can all share and extend our understanding of this great treasure! 1. Good Intentions If you want something to have barakah attached to it, have good intentions for it. More specifically, make sure that deed is intended for the sake of Allah (SWT). Looking at the definition of Barakah again, you may guess that without us intending what we have or do to be for thesake of Allah, the “Divine goodness” won’t be attached to it. 2. Piety and Belief in Allah Allah says in the Quran: “If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth…”(Surat Al-A’raf, verse 96). And He says in the Quran: “And for those who fear Allah, He (ever) prepares a way out. And He provides for him from (sources) he never could imagine” (Surat Al-Talaq, verses 2-3). 3. Putting your trust in Allah Allay says in the Quran: “And if any one puts his trust in Allah, sufficient is ((Allah)) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion” (Surat Al-Talaq, verses 3) Prophet Muhammad (Peace be upon him) said: “If only you relied on Allaah a true reliance, He would provide sustenance for you just as He does the birds: They fly out in the morning empty and return in the afternoon with full stomachs.” 4. Reading Quran This is the fountain of the Barakah! But subhanaAllah, we rarely drink from it! Allah says in the Quran: “And this is a Book which We have sent down, bringing blessings, and confirming (the revelations) which came before it…” (Surat Al-An’am, verse 92). So read the Quran, and note the blessings and barakah of Allah coming to your life. The further we are from this book, the less barakah we’ll have in our lives, trust me. 5. Saying Bismillah When you say bismillah before anything you do, you’re invoking the name of Allah on that activity, not only will that activity be blessed but shaytaan cannot take part in it! So always say bismillah before anything you do! SubhanaAllah, it’s easy for us to forget to say Bismillah or be conscious of saying it. Sometimes we’re so used to saying it that we can’t remember if we said it or not! Try to be conscious of saying Bismillah and understand what you’re saying. 6. Eating with People Anyone who had the experience of inviting guests to his/her house will know this one. No matter how little you think the food you’re presenting to your guest is, it’s always enough! (note: this is not an excuse to be miserly when you invite guests over, in fact we should follow the sunnah of our Prophet Ibhraim (Peace be upon him) who when the angels visited his house and he didn’t know they were angels he went and prepared a large meal for them). What I’m referring here is the blessing that occurs with eating together, this is confirmed in the hadeeth of Prophet Muhammad (Peace be upon him) who said :”Eat together, for blessing is in Jamma’a (congregation or being together)…” and in another hadeeth “Whoever has food enough for two persons, should take a third one, and whoever has food enough for four persons, should take a fifth or a sixth (or said something similar).” 7. Honesty in Trade This is for all of the business people out there (include ebayers!), don’t think that lying and deceiving people would make your trade profitable, on the contrary, it’ll remove the blessing from your trade. Prophet Muhammad (Peace be upon him) said: “The buyer and the seller have the option ofcancelingor confirming the bargain unless they separate, and if they spoke the truth and made clear the defects of the goods, them they would be blessed in their bargain, and if they told lies and hid some facts, their bargain would be deprived of Allah’s blessings.” Yes, it’s difficult to be honest when you’re trying to sell something, but trust me it’s worth it. 8. Dua Ask Allah for barakah! If you listen to some of the Duas from the Prophet Muhammad (Peace be upon him) you’ll notice how the Prophet used to make dua for barakah. We always say “May Allah bless you!” well, guess what? That’s a source of barakah! Also, when you’re invited to someone’s house, Prophet Muhammad advised us to make the following dua for the host:”O Allaah, bless for them, that which You have provided them, forgive them and have mercy upon them.” 9. Halal income/money Prophet Muhammad (Peace be upon him) said: “O people, Allah is good and He therefore, accepts only that which is good”Scholars refer this to Halal income and the importance of Halal income. A scholar also said that the one who eats Haram his limbs will disobey Allah whether he likes it or not, and the one who eats Halal and seeks Halal income his limbs will also do good and would be given the permission to seek goodness. This concept of your limbs being “blessed” and enabled to do good, is truly a blessing and a barakah we should all seek. Reminds me of a story of the old man, who jumped a large distance that young people couldn’t do. So when the young men asked the old man how he did it, he replied: “These are limbs, we’ve protected it from doing sins when we were young, so Allah preserved them from us when we got old” 10. Following the Sunnah of Prophet Muhammad in all things I’ve said it once and I’ll say it again, the most Productive Man in the history of humanity is Prophet Muhammad(Peace be upon him), therefore, by just following his lifestyle and the sunnahs we so often hear about, is a great source of Barakah! Some of these sunnahs include: Eating Suhoor, eating with the right hand from the side of the plate, going out for Eid Salat, licking your fingers after finishing eating, sleeping on your right hand side, using the siwaak, and many more. Look out for these sunnahs and follow them, for imitating the life of the most blessed man on earth, is surely a source of blessing! 11. Praying Istikhara Praying istikhara in all matters and handing over the matters to Allah and accepting his decree is a great source of barakah. And Prophet Muhammad have taught us this beautiful dua which helps us make decisions and not regret the choices we make with the permission of Allah in the following hadeeth: On the authority of Jaabir Ibn ‘Abdullah he said: The Prophet (S) would instruct us to pray for guidance in all of our concerns, just as he would teach us a chapter from the Qur’an. He (S) would say ‘if any of you intends to undertake a mater then let him pray two supererogatory units (two rak’ah naafilah) of prayer and after which he should supplicate: ‘O Allaah, I seek Your counsel by Your knowledge and by Your power I seek strength and I ask You from Your immense favour, for verily You are able while I am not and verily You know while I do not and You are the Knower of the unseen. O Allaah, if You know this affair -and here he mentions his need- to be good for me in relation to my religion, my life, and end, then decree and facilitate it for me, and bless me with it, and if You know this affair to be ill for me towards my religion, my life, and end, then remove it from me and remove me from it , and decree for me what is good wherever it be and make me satisfied with such.’ One who seeks guidance from his Creator and consults his fellow believers and then remains firm in his resolve does not regret for Allaah has said: ‘…and consult them in the affair. Then when you have taken a decision, put your trust in Allaah…” 12. Giving thanks to Allah in abundance Allah says in the Quran: “If ye are grateful, I will add more (favours) unto you” A scholar once told me if you look into this verse, the Arabic word that is used to confirm that Allah will favours unto the person who thanks Allah is actually in the form of an Oath “La azidannakum” so Allah is promising the person who thanks Him that He’ll increase him, and Allah never breaks his promises. 13. Charity In the Hadeeth Qudusi, Allah says: “O son of Adam, spend (in charity), and I’ll spend on you!” Whenever you are broke, or you feel barakah is zapped out of our life and urgently need it back, the quickest of way of getting barakah in your life is giving charity. Not only because of the above hadeeth, but let’s say barakah has been removed from your life because of a sin you’ve committed, charity cleanses your sins and adds good deeds and is truly a source of barakah. I cannot describe the instantaneous gratification of giving charity and the barakah that follows it! Try it NOW! 14. Tying your ties of kinship Narrated Abu Huraira: The Prophet said, “Allah created His creation, and when He had finished it, the womb, got up and caught hold of Allah whereupon Allah said, “What is the matter?’ On that, it said, ‘I seek refuge with you from those who sever the ties of Kith and kin.’ On that Allah said, ‘Will you be satisfied if I bestow My favors on him who keeps your ties, and withhold My favors from him who severs your ties?’ On that it said, ‘Yes, O my Lord!’ Then Allah said, ‘That is for you.’ ” Abu Huraira added: If you wish, you can recite: “Would you then if you were given the authority. do mischief in the land and sever your ties ofkinship.” 15. Waking up early Prophet Muhammad (Peace be upon him) said: “Allah made the early hours blessed for my Ummah.” This hadeeth was the reason for me to start Such gems of productivity are actually sources of blessings that we should seek to make our life productive. Waking up early is such an important part of being blessed and feeling blessed throughout your day. Try to wake up for tahajjud, pray, and then work during the hours before fajr salaat and tahajjud. If you can’t, then at least wake up for fajr and stay up till sunrise before you go back to sleep. Those hours are so blessed. If you’re able to go to work in those hours, do so, you’ll get much more work done than the whole day put together! 16. Marriage Allah says in the Quran: “Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things.” 17 Salaat Allah says in the Quran: “Enjoin prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for righteousness”. To illustrate the point of Salaat further, just imagine your life without salaat, where would barakah come from? For those of you who are still wavering in their Salaat, please get back on track, this is your lifeline in this life and hereafter, and the daily food for your soul. 18. Asking Allah for forgiveness The Prophet (Peace be upon him) said: “If anyone continually asks forgiveness from Allah, Allah will appoint for him a way out of every distress, and a relief from every anxiety, and will provide for him from where he did not reckon.” Mufti Faraz al-Mahmudi Source

Edited posts to turn videos to audio. Please use the recently added option of "Youtube Audio" in the Special BBCode (Third option from the left)..Jazakallaah

Regarding the haram tragedy yesterday.... Words of Shaykh Muhammad Saleem Dhorat He mentioned in tonight's majlis about these people who were made shaheed were indeed the fortunate ones. Look at their death...In the mataaf of the Haram, on the day of Jummah, during the blessed Asr and Magrib time. We should envy their death as we have yet to know how we will pass away. And as mentioned by someone else: Instead of looking at the pictures and videos of the tragedy and discussing it at length, let us remember death and make abundant istighfaar. Let us make du'a for the families and all the hujjaaj.

Does paying tax count as Zakaat Q. Does paying taxes count as part of zakaat? (Question published as received) A. Paying taxes does not count as part of Zakaat. Zakaat is an Islamic obligation which has specific rules and regulations in regards to its calculation and disbursement. Zakaat bears no resemblance to government taxes. And Allah Ta’ala Knows Best Mufti Abdullah Ghadai Confirmation: Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN)

Jumu'ah once more! Don't forget to recite Suratul Kahf, sending Durood upon Nabi sallallaahu 'alayhi wasallam and du'a!

A woman in distress once came to the renowned student of Imaam Ahmad bin Hambal (rahimahullah), Baqiyy bin Makhlad (rahimahullah), and begged him for help. She cried to him saying, “My beloved son has been taken prisoner by the Romans. My grief at his loss and yearning to meet him is such that I am unable to sleep for even a moment of the entire night. All I possess is my small home and I can find nobody to purchase it from me. Will you please find someone who will pay my son’s ransom? Days and nights have passed and I can find no solace, no peace and no happiness.” Baqiyy (rahimahullah) replied, “You may return home. I will try to see to your problem insha-Allah.” Saying this he lowered his head and began making earnest du‘aa to Allah Ta‘ala for the freedom of the son. Just a few days had passed when the woman came back to Baqiyy (rahimahullah) – this time with her son! She made du‘aa for Baqiyy (rahimahullah) and said to him, “Listen to his story, may Allah Ta‘ala have mercy on you.” Baqiyy (rahimahullah) asked the son, “What happened to you?” He replied, “I was taken prisoner by the soldiers of one of the Roman kings. I belonged to a group of prisoners who would be forced to labor in the desert every day. We would labor until sunset after which the guard supervising us would escort us back in our chains. One day while returning, to my utter surprise, the shackles around my ankles fell off on their own! The guards in charge of me immediately began swearing at me and demanded to know why I took the shackles off. I pleaded with them saying, ‘No! I didn’t! By Allah it fell off on its own without me even realizing it!’ Since I was now unfettered they called the blacksmith. When he arrived he clad me in a new pair of shackles – but to no avail. I stood up and had only taken a few steps when the new shackles also miraculously fell off. They were completely puzzled and perplexed, so they summoned their priest and asked him what to do. He asked me, ‘Do you have a mother?’ When I replied in the affirmative he said, ‘It seems that she has made du‘aa for you and it has been accepted. It is better that you are set free.’ So they released me and even guarded me until I reached the border of the Islamic territories.” When he heard this, Baqiyy (rahimahullah) enquired, “On which day and at what time did your shackles fall off?” When the boy replied, they realized that it was the exact moment that Baqiyy (rahimahullah) had raised his hands to Allah Ta‘ala in du‘aa. (Al-Muntazam li Ibnil Jawzi – vol. 12, pg. 274) Lesson: Everybody has his own “shackles” – be it a problem in marriage, the desire for a child, or a financial burden. Each and every person has the ability to raise his or her hands and beg from Allah Ta‘ala. When the power of sincere du‘aa is unleashed, a person will be able to free himself from the fetters frustrating and binding him, sometimes for years. Du‘aa and especially our Parents Duas is indeed the solution to our every sorrow. uswatulmuslimah.co.za

Keeping the Balance In this world everything goes well if it is in correct proportion. If the tyres in a car are inflated in correct proportion, then the car will move smoothly. Accordingly, if all the vitamins in the body are well-balanced then one will enjoy a good quality of life, otherwise one’s health will suffer and life will be difficult. By the same token, you are in a marital life and you want it to continue well. So the proportion of attachment and affinity needs to be right between the people that you have in your life. If you do not give quality time to your wife and instead you give more time to work then this will cause instability and your life will be rocky. Moulana Thanwi (rahmatullahi ‘alaih) used to say that the fight between the husband and wife is the root of all fights. Source: Al-Haadi

Giving Qurbaani meat to non-Muslims

Who are the Ahmadiyyah and can we pray behind them? Question Are Ahmadi Muslims from alul sunnah wal jamah? Please respected ulama can you explain me what there beliefs are and can we pray salah behind them?? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Qadiyaniyya/Ahmadiyya are a deviant religious movement who claim to be Muslims. It was founded in India near the end of the 19th century and originated with the life and teachings of Mirza Ghulam Ahmad Qadiyani. He claimed that Rasūlullah Sallallahu ‘Alaihi wa Sallam was not the last messenger because of which he claimed prophet hood.[1] The adherents of the Qadiyaniyya/Ahmadiyya movement are referred to as Qadiyanis or Ahmadis. They are divided into two groups: those who believe that he was a prophet and those who believe that he was only a reformist and saintly figure. Mirza Ghulam held many corrupt beliefs, such as He claimed he was a prophet He claimed that his prophet hood was prophesized in the previous divine scriptures He would disparage the Ambiyā’ He asserted that his “miracles” were greater than that of Nūh ‘Alaihissalām.[2] Qadiyanies/Ahmadies are simply not Muslims.[3] And Allah Ta’āla Knows Best Muntasir Zaman Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. [1] فتاوي محموديه مكتبه محموديه- ت مفتي فاروق 4/89 [2] المرجع السابق – 4/93 [3] المرجع السابق – 4/109 Source

Conversing With Qadiyanis Question Assalaamu ‘AlaykumI always understood Qadiyanis to be like non-Muslims and therefore I would treat them just as the kuffar including my views that doing business with them and talking with them is permissable. However, I was recently told that it is not permissable to talk to Qadiyanis. I took this to be just another misconception but in order to clear my understanding can you please tell me whether it is true, that we are or aren’t allowed to talk to Qadiyanis? Jazakumullaah Answer: In the name of Allah (swt) the All knowing We are allowed to talk to Qadiyanis (also known as Ahmadis) the same way we are allowed to talk to other non-believers. Our communication in speech will be the same for them as for other non-believers. I.e. not go greet them with Salam etc. (Fatawa Mamodiyaah Vol 10 and Vol 16) And Allah knows best 2 September 2005 Mufti Abubakr Karolia Batley, U.K Founder of the “Islamic Foundation for Theology and Research” (I.F.T.A.R) Source

Can a muslim eat and stay for a night or two at Qadiani colleague’s house? Answer Qadianis are not Muslims. The ruling of staying with a Qadiani at his home is the same as staying with a non-Muslim. If there is no genuine need to stay by the Qadiani colleague, then a Muslim should not do so. If there is a need and there is no alternative then the Muslim will be excused. The Muslim should exercise precaution when eating with non-Muslims as the food my be haraam or contaminated. He/She may eat vegetable meals that is not contaminated with any impure ingredients. The opportunity may be embraced to explain the Qadiani the correct Islamic belief with wisdom. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT. Source

Marriage Performed by Qadiani Imam Q: Is a nikah (marriage) conducted by an Ahmadi (Qadiani) imam valid? If a Sunni man marries a daughter of a Qadiani who is not a Qadiani herself, and the wife’s father insisted that the nikah be conducted by a Qadiani imam, would that nikah be valid even if the husband and wife are not Qadianis? A. Even if the boy and girl are not Qadiyanis, a Nikah performed by a Qadiyani Imam is not valid. The Nikah should be re-performed by a Sunni Imam. Moulana Yusuf Laher Checked by: Mufti Siraj Desai Source

Marriage with Qadianis

Takfīr of a person who assists in spreading Kufr Question A salam aleikum wa rahmatullahi wa barakatuhu Dear Mufti, Bismillah, in my city there is a couple (husband and wife),the wife is openly Qadiani and in her house she have 2 big boxes full of Qadianis propaganda books. One day the man invited me, saying to me I have a Quran translated in Italian version to give you, and some books. When I went to his shop he introduced me to his wife, and she was had a “Quran translation” by Qadianis Ahmadya. They initially thought I don’t know about this evil sect, but I immediately told her and her husband that Qadyanis are an heretic movement, and to beware of them. They then took me to their house and I saw 2 boxes full of Qadiani books. The woman gave me 2 books. When she went out the husband realised that I’m very strongly against this cult and I said to him again, “Be careful, Ahmadya are not Muslims they are heretics.” he told me “I’m not Shiite, I’m not Ahmady; I’m Sunni. I just see all books. Like we read the bible why can’t we look at the Ahmadya books, although I’m sunni?” So dear mufti, I got the impression that he did “taqiyyah” by saying that he is a Sunni, after he noticed that I got upset when I saw they have Qadiany books. And if he helps spreading kufr material, by calling people for taking these books and have them in his house in a large quantity, does this not put him out of Islam? jazakallah khairan dear mufti Answer Wa’alaykum as Salām wa raḥmatullahi wa barakātuh, Since the brother said he is a Sunnī, we will treat him as such and leave the reality to Allāh Ta’ālā. We are commanded to judge according to the apparent. Thus, we will treat him as a Muslim and not as a Qādianī (who are out of the fold of Islām). There is no doubt that the action of spreading disbelief results in disbelief. However, as for this person himself, we cannot pass the verdict of kufr upon him unless we question him further. There is a principle that in worldly laws we will look for every possible excuse to consider a person a Muslim. Thus, it is mentioned in the books of fiqh that if a person has seventy qualities which render him out of the fold of Islām, and only one quality –even if it is weak- which indicates that he is a Muslim, we will consider him a Muslim. In order to pass a judgment on this person, we will first have to question him. Perhaps he has some valid excuse, i.e. he may not know what the books contain etc. In that case we cannot regard him as a disbeliever. بل قالوا لو وجد سبعون رواية متفقة على تكفير المؤمن ورواية ولو ضعيفة بعدمه يأخذ المفتي حاشية ابن عابدين – 1 / 8 And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy Source

If a Qadiani claims to be a Muslim Question Usually Qadianis are liers and always pose to be muslims, therefore it cant be simply believed on his just saying that he has become muslim. On the other hand if some Qadiani has really become muslim, then he should be treated like a muslim brother. And if he is not treated like a muslim brother that is also injustice.Therefore some way of verification must have been found out by the Ullema Kiram.I really need help in this regard. Answer If a Qadiani claims to be a Muslim, then you should ask him about his beliefs regarding Mirza Ghulaam Ahmed Qadiani. If he does not accept him as a prophet, Mahdi or a reformer and he also believes that Rasoolullah (Sallallaahu Alayhi Wasallam) is the seal of prophethood, then you should accept him to be a Muslim. As you are residing in Pakistan, for further information and consultation, please refer to the Khatme Nubuwwat offices in your country. and Allah Ta’ala Knows Best Mufti Muhammad Ashraf DARUL IFTA JAMEAH MAHMOODIYYAH, SPRINGS JOINT PROJECT WITH DARUL IFTA, MADRASAH IN'AAMIYYAH CAMPERDOWN Source

Informing others regarding Qadianis Question How should we act toward the Ahmadis or (Qadianis)people who are in Pakistan also , and they belive that Imam mehdi(A) has come to the world ,so I wanted to know how to treat these people ? now that the government in Afghanistan is a western backed ,I noticed these people also trying to come for their tabligh to Afghanistan and the dificulty is that these people act like muslims and they try to spread in Afghanistan too ,so how could we take steps towards them and I want you to please inform as many muslims as possible about these people and that they could go to Afghanistan , to take every step to stop them 2 how to treat christians who do taligh . may Allah give you the reward wasalaam Answer Qadianis are not Muslims. It is incumbent upon every individual to inform his associates about Qadianis and every possible effort should be made to protect and safeguard innocent people from the net of Qadianis. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Who are the Qadianis?

Collection of Q/A's regarding Qadianism Below are just some of the topics collected from authentic darul ifta sites.... Who are the Qadianiyyah/Ahmadiyyah & are they Muslim? Marriage with Qadianis Eating and staying at the home of Qadianis & Conversing with them Can we pray salaah behind a Qadiani Imam?

When Is a Hadith Suitable for Practice? The following is an excerpt from our abridged translation of the masterpiece, Athar al-Hadīth al-Sharīf fī Ikhtilāf al-A’immah al-Fuqahā’, by the Syrian Hadīth scholar, the teacher of our teachers, Shaykh Muhammad ‘Awwāmah. There were numerous requests for an abridged translation of the work for the benefit of non-Arabic readers, as the original work is relatively lengthy. We will post sections of it in installments and finally publish the complete abridgement in a separate post. We have previously posted two sections from the middle of the book. We will now post excerpts from the beginning of the book in sequence. The excerpt before you is the preface and first section of the book. There is no need to expound on the outline, objectives, and theme of the book as the author himself has tended to this in the preface. One can understand the importance of the work by looking at its title, “The influence of the noble Hadīth upon the differences of the jurist Imāms.” In this section, the author first explains the status of the blessed Hadīth in the hearts of the Imāms. By doing so, he shows that the objective of the Imāms in their differences and choosing some evidences instead of others was solely the pleasure of Allāh and the preservation of His din. Thereafter, the author discusses the first of four reasons of differences among the jurists i.e. when is a Hadīth suitable for practice. He demonstrates how the task of ascertaining whether a Hadīth is suitable for practice is not simple, as the scholars differ regarding many aspect of a Hadīth, some relating to its chain and others relating to its text. Moreover, he briefly discusses the multiple uses of a weak narration and refutes the misunderstanding that a weak narration is similar to a fabricated one. It is important to remember that this is only an abridged translation. Therefore, many sections were omitted and some were summarized. Those who are interested in more detail are advised to read the original work. To make the article more reader-friendly, an idiomatic translation was adopted in several places Muntasir Zaman Ramadān 3, 1435 Athar al-Hadīth al-Sharīf fī Ikhtilāf al-A’immah al-Fuqahā’ (The Influence of the Noble Hadith upon the Differences of Jurist Imams-Abridged Translation) By Shaykh Muhammad ‘Awwamah Translated by Muntasir Zaman Preface Undoubtedly, the subject: the reasons for differences amongst the jurists, is of utmost importance in the academic and practical life of every Muslim. In terms of its importance in his academic life, it acquaints a Muslim with the expertise of the Imāms of Islām in deriving the laws of this true religion from its original source: the Book of Allāh and the Sunnah of His Messenger. It also acquaints him with the great effort they exerted in this [form of] derivation, among other aspects. In terms of its importance in his practical life, it instills within a Muslim a state of tranquility and contentment towards the Imāms of his religion, to whom he has submitted the affairs of his worship, dealings, character, and conduct and made them an intermediary between himself and Allāh in all of these aspects. This tranquility will only be acquired after he is acquainted with the reasons of their differences, within his capacity, and understands that they only differed in search of the truth. This was after establishing principles and formulating rules; thus, they agreed upon what was possible for them to agree upon, and they differed when they had no other option. There is no blame upon them in doing so, because they are students of truth and seekers of evidence. They did not differ for any worldly motive. The subject: the reasons for differences amongst the jurists, is an introduction to one dimension of ijtihād, due to which such a discussion is difficult, lengthy, and complex. Therefore, it is necessary to discuss only one aspect of the discussion. The aspect that I wish to discuss, for which I seek the assistance of Allāh, is: The influence of the noble Hadīth upon the differences of the jurist Imāms.” The layout of the discussion is as follows: Introduction: The status of Hadīth in the hearts of the Imāms The First Reason: When is a Hadīth suitable for practice The Second Reason: Differences regarding the understanding of the Hadīth The Third Reason: Different methods of dealing with apparently conflicting aspects of the Sunnah The Fourth Reason: Differences due to their varying knowledge of the Sunnah Moreover, there are doubts that many people have difficulty in understanding an answering, which I will discuss in the appropriate sections from those mentioned. The Status of Hadīth in the Hearts of the Imāms It is essential that we present a brief introduction that will shed light on the lofty status of the blessed Hadīth in the hearts of the Imāms, by which we can gauge their relentless zeal to adhere to it and strong desire to practice upon it. Imām Abū Hanīfah [d. 150 AH] says, “People will remain on goodness so long as among them are those who seek Hadīth. As soon as they seek knowledge without Hadīth, they will become corrupt.”[1] Imām al-Shāfi‘ī [d. 204 AH] says, “Which land will carry me if I narrate a Hadīth and practice contrary to it.”[2] Imām Mālik [d. 179 AH] says, “The Sunnah is the ark of Nūh; whoever boards it will survive, and whoever remains back will drown.”[3] Imām Ahmad [d. 241 AH] says, “Whoever discards the Hadīh of the Messenger of Allāh (peace and blessings be upon) is on the verge destruction.”[4] These are but a few statements, which all indicate to one objective: the necessity of adhering to the Sunnah. Whoever practices upon it is successful, and whoever abandons it is disgraced. When this understanding towards the all the Imāms settles in the heart, it becomes easy to search for the causes of their difference. Conversely, when a person does not attest to the status of these Imāms-instead he says, “they are men and we are men”- or he does not believe that they rigorously exerted themselves in search of evidences to follow will disregard this discussion and will haste in criticizing them and demonstrating his academic superiority over them. After this introduction, I will now discuss the underlying causes of the differences of the Imāms. The First Reason of Difference: When Is a Hadīth Suitable for Practice? This discussion will cover four points, two of which deal with the chain of narrators (sanad) and two that deal with the text of the Hadīth (matn): Differences regarding the conditions for the authenticity of a Hadīth Is it necessary for a Hadīth to be authentic to practice upon it Establishing the prophetic wording of the Hadīth Establishing the correct Arabic vocalization Concerning the first point, the vast majority of scholars are unanimous that the perquisites for the authenticity of a Hadīth are five: continuity of the chain, righteousness and accuracy of the narrators, and the absence of hidden flaws and anomalousness in the chain and text. Continuity of transmission (al-ittisāl). There is a well-known difference of opinion between Imām al-Bukhārī [d. 256 AH] and Imām Muslim [d. 261 AH] on an issue of al-ittisāl termed “the issue of meeting (mas’alat al-liqā’).” Imām al-Bukhāri deems it necessary for a Hadīth to be classified as continuous (muttasil) that each of its narrators met his teacher [from whom he is narrating] at least one time. On the other hand, Imām Muslim is of the opinion that the mere possibility of them meeting is sufficient to classify the chain as continuous [although we cannot prove that they physically met]. Since the definition of sahīh will vary on the definition of al-ittisāl, those who opt for the view of Imām al-Bukhārī in “the issue of meeting” will not consider those narrations to be sahīh, which have been authenticated based on the opinion of Imām Muslim in “the issue of meeting.” Another issue relating to the continuity of transmission, which increases the scope of difference in comparison to the previous issue, is the mursal Hadīth. A mursal Hadīth i.e. what a Tābi‘ī ascribes to the Prophet (peace and blessings be upon him), is not muttasil [i.e. due to the missing link between the Tābi‘ī and the Prophet]. Will this affect the Hadīth and render it unsuitable for evidence? The majority of Hadīth scholars are of the opinion that a mursal Hadīth is weak and unsuitable for evidence whereas the majority of jurists-among whom is Imāms: Abū Hanīfah, Mālik, and Ahmad’s one view- that it is suitable for evidence and practice. Imām al-Shāfi‘ī has taken a middle path and regards it as slightly weak; thus, if it is supplemented by one of the supporting factors it becomes suitable for evidence.[5] Accordingly, the majority of the Hadīth scholars and al-Shāfi‘ī will disagree with the juristic ruling that the three Imāms or one of opine based on a mursal Hadīth that is not supplemented by one of the four supporting factors. [it should be noted that] the number of mursal Ahādīth are not meager. Establishing the uprightness of the narrator The factors that influence a Hadīth scholar in classifying a narrator as upstanding is numerous. For example, some would argue that the approval of one expert Hadīth scholar is sufficient to classify a narrator as upstanding whereas others may argue that the approval of two is necessary. Accordingly, those who do not consider a narrator, who has transmitted fifteen narrations, as upstanding because only Hadīth has approved of him will not accept all fifteen narrations even though others who consider the approval of one Hadīth scholar as sufficient will accept all his narrations. Similarly, the scholars differ in the remaining prerequisites of authenticity It will be beneficial to point out a condition for the accuracy of a narrator laid out by Imām Abū Hanīfah: the continuous retention of the Hadīth from the time the narrator heard it until he imparts it to others without any point of forgetfulness in between. What motivated Imām Abū Hanīfah to place such a stringent condition was the inconsistency and alteration he noticed from the transmitters of Hadīth. Accordingly, he will differ with other scholars concerning the authenticity of the Hadīth based on this. In light of these brief gestures to the essential issues of accepting and rejecting Hadīth, it becomes easy for the reader to understand the inaccuracy of the statement of Shaykh ‘Abd al-Wahhāb Khilāf in his book, Masādir al-Tashrī‘ fī mā lā Nassa fīhi, “it is easy to recognize whether any Hadīth is mutawātir or not; whether it is authentic, sound or weak.” Thereafter, I came across a dialogue that exposes the falsity of this misunderstanding and other [misunderstandings] that those who encourage ijtihād often repeat. Imām Abū al-Qāsim al-Burzulī [d. 844 AH] relates: Ibrāhīm ibn Khalaf al-Bājī met Ibn Hazam al-Zāhirī who told him, “What have you studied under your brother [i.e. Abū al-Walīd al-Bāji]?” He replied, “I have studied many books under him.” He –Ibn Hazam- told him, “Shall I not condense knowledge for you such that it will teach you what you can benefit from in a short span of time, a year or less? He –Ibrāhīm- said, “If this were true…[6]would have done it.” He told him, “What about one month?” He said, “That is more desirable to me.” He said, “What about one weak or one moment?” He said, “This would be the most desirable thing for me!” Ibn Hazam told him, “If you ever come across an issue, evaluate it in light of the Book of Allāh; otherwise, evaluate it in light of the Sunnah; otherwise, evaluate it in light of the issues of consensus. If you find it [then well and good], otherwise the original position is permissibility, so go ahead and do it! Ibrāhīm al-Bājī said, “What you are advising me to do requires a lengthy life and vast knowledge, because it requires knowledge of the Qur’ān: its abrogating and abrogated verses; its interpreted, apparent, and explicit verses; and its general and specific verses, among other laws relating to it. It also requires memorization of Ahādīth; knowledge of its authentic and weak; its musnad, mursal, and mu‘dal; and the historical dates of the earlier and later reports etc. It also requires knowledge of the issues of consensus and searching for them in all the lands of Islām, which very few people are capable of doing.[7] Concerning the second point [i.e. is it necessary for a Hadīth to be authentic to practice upon it], the scholars are unanimous that when a narration reaches the status of sahīh (authentic) or hasan (sound) it is suitable for practice and adducing as evidence in legal injunctions. As for a da‘īf (weak) narration, the vast majority of scholars are of the opinion that in issues of virtue and recommended acts there is scope for employing weak narrations provided that the necessary conditions are met. Furthermore, some scholars even opine that a narration can be employed in legal injunctions, such that they even give precedence to it over Qiyās (analogy), which is a legitimate source [of deriving legal injunctions] and is relied upon by the vast majority of scholars. This is the view of Imāms: Abū Hnīfah, Mālik, Ahmad,[8] Abū Dāwūd, al-Nasā’ī and Ibn Abī Hātim et al. when two conditions are met: the weakness should not be severe, and it is the only available material on the subject.[9] ‘Abd Allāh ibn Ahmad ibn Hanbal asked his father, “A person is in need of a ruling but resides in a city where he can only locate a Hadīth scholar, who fails to distinguish between authentic and unauthentic narrations, and people of legal reason. Who should he ask?” His father replied, “He should ask the Hadīth scholar not the people of legal reason; a weak narration is stronger than legal reason.”[10] Further, a weak narration has another function: when a particular narration has two interpretations and no interpretation is preferred and there exists a weak narration that supports one of the interpretations, we will employ the weak narration to give preference despite its weakness. Concerning the application of this function, Ibn al-Qayyim [d. 751 AH] explains that in the verse of the Qur’ān “ذلك ادني الا تعولوا” the scholars differ regarding the meaning of تعولوا because there is two possible meanings. The first meaning, as Imām al-Shāfi‘ī opines, is a large family [thus, the translation would be “that is more suitable that you may not have a large family.”] The second meaning, as the vast majority opine, is injustice [thus, the translation would be “That is more suitable that you may not incline to injustice.”] The vast majority give preference to the second meaning for several reasons among which is the presence of a weak narration that supports it and that is sufficient to give preference.[11] In light of the above, it becomes clear that we will not discard a Hadīth simply because it is weak, as it has multiple functions in contrast to what some advocate, because they have totally discarded it and equated it to a fabricated narration. As for the third point [i.e. establishing the prophetic wording of the Hadīth], the purpose of clarifying this issue is due to the possibility that the narrators have transmitted the Hadith with a variation in the wording. Obviously, this is in the scenario where a Hadith is transmitted with multiple wordings, and the rulings deduced from the Hadith will vary based on the separate wording. Among the Hadith scholars and the theoreticians, this form of transmission is referred to as Riwāyat al-Hadīth bī al-Ma‘nā (non-literal transmission of Hadīth). The majority of scholars are of the opinion that Riwāyat al-Hadīth bi ‘l-Ma‘nā is permissible on condition that the narrator is well versed in the Arabic language and has a deep understanding of its usages. This is to prevent a narrator from making a non-literal transmission of a Hadith by altering its words assuming that the original text and its variation are similar, when they are not. Imām Abū Hanīfah places an additional condition: the narrator must be a jurist, so that he fully comprehends the consequences and alterations due to changing the words. By way of illustration, Abū Hurayrah (Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said, “Whoever performs Salāt al-Janāzah in the Masjīd, there is no harm [فلا شيء عليه].” The same narration is also reported with the following variation, “there is no reward for him [فلا شيء له]. Accordingly, those who gave preference to the first variation, such as Imām al-Shāfi‘ī, have opted for the permissibility of performing Salāt al-Janāzah in the Masjid. On the other hand, those who preferred the second variation, such as Imām Abū Hanīfa, disliked performing Salāt al-Janāzah in the Masjid. It is for this reason that scholars prefer the narrations of the jurists. In this regard, ‘Allāmah al-Rāmahurmuzī [d. ca. 360 AH] writes: Once Imām Wakī‘ ibn al-Jarrāh asked his students, “Do you prefer [this sanad] al-A‘mash, from Abū Wā’il, from ‘Abd Allah ibn Mas‘ūd, or [this sanad] Sufyān al-Thawrī, from Mansūr, from Ibrāhīm, from ‘Alqama, from ‘Abd Allah ibn Mas‘ūd? They replied, “Al-A‘mash from Abū Wā’il is shorter!” He told them, “Al-A‘mash is a shaykh and Abū Wā’il is a shaykh whereas [the second chain] Sufyān al-Thawrī, from Mansūr, from Ibrāhīm, from ‘Alqama, from ‘Abd Allah ibn Mas‘ūd is a jurist from a jurist from a jurist from a jurist. While discussing the factors the give preference to a report, al-Khatīb al-Baghdādī writes: It will be given preference if the narrators are jurists, because the attention of a jurist towards issues relating to legal injunctions is more than others.[12] Thereafter, he mentions the incident of Wakī‘ mentioned above and adds the following words of Wakī‘, “A Hadīth that the jurists circulate is better than what the Shuyūkh circulate.” As for the fourth point [i.e. Establishing the correct Arabic vocalization], it is necessary for us to determine how the Messenger of Allāh (peace and blessing be upon him) pronounced the words of the Hadīth, i.e. with a dammah, fathah, or kasrah. We already understand the subtle nature of the Arabic language and the severe consequences of the slightest grammatical change. Ibn Qutaybah [d. 276 AH] writes: The Arabs have a concept known as al-i‘rāb [diacritical marks], which Allah has used to beautify their speech and differentiate in some instances between two similar statements and differing meanings. For example, in a situation where the subject (al-fā‘il) and object (al-maf‘ūl) both can be attributed to the verb, we can only ascertain which one is correctly attributed to the verb with al-i‘rāb. One person says, “هذا قاتلٌ أخي” with al–tanwīn and a second person says, “هذا قاتلُ اخي” with al-idāfa; the difference between the two statements is that one has al-tanwīn and the other does not whereas the first statement means that he did not kill him and the second statement means that he already killed him. [13] A specific and practical example is the issue of slaughtering a baby animal that comes out of its slaughtered mother. When a person slaughters a pregnant sheep according to Shar‘ī laws, and the child comes out dead, is the child Halāl even though it was not slaughtered considering that that mother was slaughtered? In al-Nihāyah, Ibn al-Athīr [d. 606 AH] writes: The Hadīth [i.e. ذكاة الجنين ذكاة أمّه] has been transmitted with a dammah as well as a fathah. Those who narrate it with a dammah regard it as the predicate of the subject, which is “ذكاة الجنين “ and thus the slaughtering of the mother will suffice for the slaughtering of the child. According to those who narrate it with a fathah it would mean that the slaughtering of the child is like the slaughtering of its mother [14] or that the baby animal should be slaughtered like the mother was slaughtered. Accordingly, the baby animal will not be Halāl unless it comes out alive after which it is slaughtered. Some people narrate both words [i.e. ذكاة الجنين ذكاة أمّه] with a fathah i.e. slaughter the animal like the slaughtering of its mother. [15] Imām al-Shāfi‘ī and others have taken the famous report and that is when the word ذكاة has a dammah in both instances. On the other hand, Imām Abū Hanīfah and others have taken the other two reports. Each party has substantiated their view with other evidences. ————————————————————————————————- [1] Al-Sha‘rānī, al-Mīzān al-Kubrā, 51:1 [2] Al-Subkī, Ma‘nā Qawl al-Imām al-Muttalibī, 73 [3] Al-Suyūtī, Miftāh al-Janna, 76 [4] Ibn al-Jawzī, Manāqib al-Imām, 172 [5] See al-Risālah, 463. The four supporting factors are 1. It is narrated with a continuity in its transmission 2. It is narrated via a separate mursal route 3. Some of the Sahābah have passed a verdict on it 4. The majority of the people of knowledge have passed a verdict on it. [6] The following words are not clear in their meaning. [7] ‘Ulaysh, Fath al-‘Alī al-Mālik, 101:1 [8] Ibn al-Humām, Fath al-Qadīr, 417:1 [Taba‘ Mustafā Muhammad]; al-Nawawī, al-Adhkār, 7 [Taba‘ Bābī al-Halabī]; al-Shinqītī, Nashr al-Bunūd, [Taba‘ al-Maghrib] 63:2 [9] Al-Sakhāwī, Fath al-Mugīth 80, 267:1 [Matba‘a al-Āsima] among other works of ‘Ulūm al-HAdīth. [10] Ibn Hazam, al-Muhallā, 68:1 [11] Ibn al-Qayyim, Tuhfat al-Mawdūd, 29 [12] Al-Khatīb, al-Kifāyah, 436 [13] Ibn Qytaybah, Ta’wīl Mushkil al-Hadīth, 14-18 [14] In this case, the preposition كاف was omitted and a fathah took the place of the kasrah. [15] In this case, the first word, i.e. ذكاة الجنين will also get a fathah because the verb ذكّوا (slaughter) was omitted before it. Ibn al-Athīr, al-Nihāyah, 164:2 Darultahqiq