ummtaalib

Regulating a prolonged menstrual cycle during Iddah Question and Answer: Q. I recently got divorced and I’m in Iddah. I finished my two periods but my third is taking longer than usual to come. It has now been over a month. Can I take the pill to regulate my period or will my Iddah be over because 3 months finished? (Question published as received) A. You can take the pill to regulate your period together with consulting a doctor. You will have to wait for your 3rd menstrual cycle to complete for the termination of your Iddah as this is the law of the Qur’an with regards to menstruating women. The Iddah will not end after 3 months as this rule only applies to non-menstruating women. And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN)

The Overnight Qari your essential guide to reciting beautifully Learn how to recite beautifully with our free 50-page ebook. You will learn tajweed tips, the basics of the tune patterns used in recitation, as well as several vocal techniques to help you beautify the sound of your recitation. DOWNLOAD HERE

Nasihah (Advice): Marriage should not be delayed unnecessarily: The Prophet of Allah (Sallallahu Alayhi Wa Sallam) said: “O young men, whoever among you is able to marry (by possessing the physical and financial ability), let him get married. Whoever is not able to, he must fast, for it will be a shield for him.” (Sahih al-Bukhari) Q. A person has money to go for Hajj but also needs to get married. If he gets married, he will no longer have sufficient money to go for Hajj. Should he go for Hajj or should he get married? (Question published as received) A. If he fears that he will fall into sin if he does not get married soon, he should use the funds that he has to get married and he should delay his Hajj till he has sufficient funds to perform Hajj. If he feels that he will remain chaste till he gets married later on, he should perform Hajj first and thereafter get married as soon as he can. (al-Hajj wal-Umrah by Sheikh Nurud Din Itr, Pg: 23) And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Ismaeel Bassa Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Multiple intentions in Nafl Salaah Q. If you enter the Musjid, can you make two Rakaats tahiyyatul Musjid along with other intentions like Salaatul Taubah, Shukr etc?? (Question published as received) A. You can make multiple intentions in one set of Nafl (non-obligatory) Salaah. For example, you can make the intention of Tahiyyatul Musjid as well as the intention of performing Salaatut Taubah, Shukr, Salaatul Hajah, etc. (ad-Durrul Mukhtar, Vol: 1, Pg: 440) And Allah Ta'ala Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Ismaeel Bassa Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

When the Husband is Angry "If a husband becomes angry at his wife, he should stop and think to himself, ‘How would I expect my son in law to treat my daughter if she made a mistake? My wife is also someone’s daughter and I am also someone’s son-in-law. Therefore, I should control my temper and treat her appropriately.’” Shaykh Muhammad Saleem Dhorat shaykh.org

Assalaamu 'alaykum jazakallah for sharing the masnoon dua app. Unfortunately no advertising whatsoever is allowed on the forum so your post had to be edited. You are very welcome to post beneficial posts from authentic sources

reference 1: reference 2: reference 3: Emphasis on last paragraph. (Click on pictures to enlarge)

Shamaail – Hadith 3 عن البراء بن عازب قال : كان رسول الله صلى الله عليه وسلم رجلا مربوعا بعيد ما بين المنكبين ، عظيم الجمة إلى شحمة أذنيه ، عليه حلة حمراء ، ما رأيت شيئا قط أحسن منه . Hadhrat Baraa’ bin Aazib (Radiyallahu Anhu) relates: “Rasulullah (Sallallahu Alaihi Wasallam) was a man of medium height (however slightly taller than medium height as was explained before), he had broad shoulders (from which we understand that he had a broad chest), he had dense hair which reached his mubaarak ear-lobes. He wore a red-striped pair of clothes (i.e. red-striped lungi and shawl). I never saw anything more handsome than him (i.e. Sayyidina Rasulullah (Sallallahu Alaihi Wasallam).” Commentary In this Hadith, the words رجلا مربوعا is mentioned, which if the letter ‘jeem’ is read with a ‘dhamma’, then it would translate as ‘a man’. This meaning could be intended. In this case the word رجل was added for the purpose of joining. In the Arabic language there are certain similar words which don’t give any extra meaning in the sentence, however it was brought for the purpose of joining other words with it. (i.e. the word مربوع is an attribute describing something. Hence, when the word رجل was brought, one will understand that this quality is in reference to the mubaarak height of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). Though the meaning would have been completely understood without adding the word رجل, however it was brought for further clarification). Some Muhadditheen are of the opinion that this word is read with a ‘kasra’ on the ‘jeem’, and thus would translate as ‘between straight and curly’. In this case the word will be in reference to the description of the mubaarak hair of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam), and as explained before, his mubaarak hair had a slight curl in it. From this Hadith, some ulama deduce that it is permissible for men to wear red-coloured clothing. However, according to the Hanafis, there are some details in regard to this issue (which are mentioned in the books of fiqh). Therefore before one chooses to wear red-coloured clothing, one should refer to the ulama and find out regarding its permissibility. The ulama have written that in this Hadith the Sahaabi mentioned that he did not see ‘anything’ more handsome and beautiful than Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). The word ‘anything’ indicates towards the fact that Sayyidina Rasulullah (Sallallahu Alaihi Wasallam)’s beauty did not only excel the human species, instead it also excelled every other creation of Allah Ta’ala e.g. the moon, sun, and every other creation. يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Shamaail – Hadith 2 عن أنس بن مالك رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم ربعة ، ليس بالطويل ولا بالقصير ، حسن الجسم ، وكان شعره ليس بجعد ولا سبط أسمر اللون ، إذا مشى يتكفأ. Hadhrat Anas (Radiyallahu Anhu) reports: “Rasulullah (Sallallahu Alaihi Wasallam) was of a medium stature. He was neither very tall nor short. He was very handsome of medium built and his hair was neither very curly nor very straight (but slightly curly and wavy). He had a wheat-coloured complexion. When he walked, he leaned forward slightly. Commentary In this Hadith, Hadhrat Anas (Radiyallahu Anhu) states that the complexion of Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) was wheat coloured. In the previous hadith, also narrated by Hadhrat Anas (Radiyallahu Anhu), he states that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) did not have a wheat-coloured complexion (as explained in the translation of the previous Hadith). In reality there is no contradiction between these two Ahaadith. Instead, the essence of both Ahaadith is that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam)’s complexion did not contain within it a deep wheat-colour which is inclining towards darkness and which would cause the beauty and fairness to decrease. Rather, he was extremely fair in complexion with extraordinary beauty with a slight tinge of wheat-colour within it. In this Hadith, the word يتكفأ is used in describing the mubaarak manner in which Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) walked. The ulama translate this word in several ways. Some say it means to walk in a fast pace. Others are of the opinion that it means to lean a bit forward while walking. Yet others say that it means to lift up one’s legs while walking (and not drag it). All three translations are correct because the mubaarak walk of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) contained all three descriptions and the word يتكفأ also conveys these three meanings. Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) walked quickly and not like some men who adopt the walk of women. It was also the noble habit of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) to walk in a way of humility with his head and shoulders leaning slightly forward. He did not walk with his chest pushed out in pride. He lifted his legs as men do while walking and did not drag his legs on the ground. (ihyaauddeen) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Status of Partnership upon the Death of a Partner Q. My uncle was in a partnership with his brother & nephew. Recently he passed away. Does my uncle’s wife become a partner in the business? If not, what happens to my uncle’s partnership in the business? A. In a business partnership, if a business partner passes away, the partnership of the business partner automatically terminates. The share of the deceased partner will form part of his estate will have to be distributed amongst his rightful heirs according to the Islamic Laws of Succession and Inheritance. However, if the heirs of the deceased partner mutually agree to enter into a new partnership with the other business partners, then they may do so. Thus, in this case, the wife of the deceased and the other heirs should decide if they wish for the estate to be distributed amongst themselves now of whether they wish to enter into a new partnership in the business. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

An Explanation of Tasawwuf and its Practices The following article is a translation of a section from the Urdu work, Tasawwuf Kiyā He, by Mawlānā Manzūr Nu’mānī. It comprises of a group of essays written by the author on his observations on Tasawwuf and, in particular, the practices (ashghāl) prescribed by the Sūfī guides (mashāyikh). He offers a strong argument for the need for Tasawwuf and a rationale for the specific practices designed by the scholars of Tasawwuf for spiritual reform. Although the original work comprises of essays by other authors, only those by Mawlānā Manzūr Nu’mānī are presented in this translation. His discussion and analysis is concerned mostly with the practical dimensions of Tasawwuf as they have been observed throughout history amongst its orthodox champions and handed down to its true inheritors in the present time. The other essays (which are not included in this translation) deal with Tasawwuf from its historical and academic/philosophical dimensions also. Read PDF Mawlana-Manzur-Numani-on-Tasawwuf.pdf darulmaarif

Posting selfies Question Is it halal to take pictures of my self on a phone and post them to social medias such as facebook and instagram? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The pictures of facebook and Instagram are digital. The ruling of digital pictures is a highly contested issue amongst highly respected ‘Ulama and academics. Many contend that digital pictures are not the same as regular photographical pictures while others are of the opinion that they are in the same ruling as regular pictures.[1]As such, we advise against the use of digital pictures. Furthermore, irrespective of the academic debate referred to above, it is a well-known fact that pictures on social networks are a means of connecting and maintaining immoral relationship especially with the opposite gender. Shari’ah has closed all doors to immorality. There are many verses of the Qur’an and Ahadith in support of that.[2] As such, posting pictures of oneself on social networks like facebook and Instagram is not permissible. And Allah Ta’āla Knows Best Zakariya Memon Student Darul Iftaa Chatham, Canada Checked and Approved by, Mufti Ebrahim Desai. Daruliftaa.net

Hayaa in Dressing The Mubaarak lifestyle of Rasulullah (Sallallahu Alayhi Wasallam) was an embodiment of Hayaa (shame and modesty). From his ibaadat to his eating, sleeping, interacting and even attending the call of nature, every action portrayed the highest levels of shame and modesty. In every dimension of his Mubaarak life, he ensured that the desired degree of Hayaa was never compromised. On one occasion Hazrat Asmaa(Radiyallahu Anha), the respected sister of Hazrat Aaisha (Radiyallahu Anha), entered the home wearing a thin garment. Rasulullah (Sallallahu Alayhi Wasallam) disapproved of this type of clothing for the women of his ummah and immediately corrected her. He explained to her that the entire body of a woman should be covered in a manner that together with the cloth being non-transparent, even the shape of the body should not be discernible. (Sunan Abi Dawood #4106) This lesson of Hayaa, taught with respect by the master (Sallallahu Alayhi Wasallam), was so deeply entrenched in the heart of Hazrat Asma (Radiyallahu Anha) that it remained with her till the end of her life. Hence, it is reported that when she reached old age, her beloved son Hazrat Munzir bin Zubair (Radiyallahu Anhu), after returning from Iraq, sent her a cloth as a gift which was of very fine and superior quality. She had lost her sight, and so held the fabric in her hand feeling it carefully. Then with disappointment she said: “Return the gift to him.” When the cloth was returned to Munzir (Radiyallahu Anhu), he was hurt at this. He came to Hazrat Asma(Radiyallahu Anha) and said to her: “O my mother, the cloth is not transparent! (Hence, it is fine for you to wear).” Hazrat Asma (Radiyallahu Anha) replied: “Even though it is not transparent, however due to it being tight, it will still reveal the shape of the body.” He thereafter bought for her common garments made in Marw and Quhistaan. She accepted them saying, “It is these types of garments that you should give me to wear.” (Attabaqaatul Kubra li ibn Sad, pg. 199) One can well imagine what will be the response of our beloved Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaabah (Radiyallahu Anhum) if they were to witness the tight fitting and body revealing clothing worn by the Muslim women of today.

Islam – The Perfect Code of Life Islam is the perfect code of life. It provides complete guidance in all spheres of life and teaches man how to conduct and how to fulfil his worldly and deeni needs. Islam advocates respecting human rights and promotes sublime conduct when interacting with the creation. In aspects of honesty, trustworthiness, kindness to parents, respect to elders, and decency in manner, speech and dressing, Islam is second to none. From among the core values that Islam encourages one to adopt is the quality of Hayaa (shame and respect). In essence, hayaa (shame and respect) is the stepping stone to acquiring the true morals, values and ethics of Islam. After examining the various laws and injunctions of Islam, whether relating to the domestic, social or economic aspects of one’s life, one will reach the conclusion that the element of Hayaa (shame and respect) forms an integral part of all practices. Rasulullah (Sallallahu Alaihi Wasallam) has said: قال رسول الله صلى الله عليه و سلم :لكل دين خلق وخلق الإسلام الحياء (موطا إمام مالك رقم 1610) Every religion has a distinguishing characteristic, and the distinguishing characteristic of Islam is Hayaa (shame and respect). In a humble attempt to promote hayaa, this series in future will be dedicated to this topic. It is hoped that, Insha Allah, it will make us more conscious of the various aspects of shame and modesty. May Allah Ta’ala enable us to truly adopt hayaa in every facet of our lives. Aameen. Ihyaauddeen

Hajj is no insignificant ritual. Rather, it is a great worship which encompasses both physical struggle and sacrifice of wealth. It is an ‘ibādah of expressing love for the Creator and showing a personification of the submission of Ibrāhīm ‘alayhis salām Shaykh Muhammad Saleem Dhorat

Gifting a flat without legal transfer Q. My late sister had gifted her flat to my nephew ten years ago. My nephew has been staying in the flat since the last ten years. Does the flat form part of my sister’s estate or does it belong to my nephew. Keep in mind that the transfer of the flat to my nephews name only took place after my sister passed away? A. You stated that your sister had already gifted the flat to your nephew ten years ago. If this is the case, then the ownership had already transferred to your nephew at that time. The ‘transferal of the flat’ to your nephews name after your sister passed away will not affect the ownership of your nephew. (Badaai-us-Sanaai’ 7/223) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Sunnats and Aadaab of Qurbaani 1. Qurbaani is a great and meritorious ibaadat in Deen. Special mention has been made regarding it in the Holy Qur’aan and its abundant virtues and significance have been emphasised in the Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam). Allah Ta’ala says: لَن يَنَالَ اللَّـهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَـٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ It is neither the meat nor the blood (of the animal) that reaches Allah Ta’ala, instead it is the piety of your heart (ikhlaas) that reaches Him. عن زيد بن أرقم رضي الله عنه قال قال أصحاب رسول الله صلى الله عليه وسلم : يا رسول الله ما هذه الأضاحي ؟ قال : سنة أبيكم إبراهيم عليه السلام. قالوا : فما لنا فيها يا رسول الله ؟ قال : بكل شعرة حسنة . قالوا : فالصوف يا رسول الله ؟ قال : بكل شعرة من الصوف حسنة. رواه أحمد وابن ماجه (مشكوة المصابيح رقم 1476) Hadhrat Zaid bin Arqam (Radhiallahu Anhu) reports that the Sahaabah (Radhiallahu Anhum) once enquired from Rasulullah (Sallallahu Alaihi Wasallam): O Rasulullah (Sallallahu Alaihi Wasallam), what is the significance of this action of Qurbaani? Nabi (Sallallahu Alaihi Wasallam) replied: “It is the practice of your forefather Hadhrat Ibraahim (Alaihis Salaam).” The Sahaabah then asked, “O Rasulullah (Sallallahu Alaihi Wasallam), What reward will we receive through carrying it out?” Rasulullah (Sallallahu Alaihi Wasallam) replied, “For every strand of hair (on the back of the animal) you will receive a reward.” The Sahaabah then asked: “O Rasulullah (Sallallahu Alaihi Wasallam), what about wool?” Nabi (Sallallahu Alaihi Wasallam) replied: “For every fibre of wool (on the back of the animal) you will receive a reward.” 2. On the day of Eid, the best and most beloved action to Allah Ta’ala is the spilling of blood. عَن عَائِشَةَ رَضِيَ اللهُ عَنهَا قَالَت : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ : مَا عَمِلَ ابْنُ آدَمَ مِن عَمَلٍ يَومَ النَّحْرِ أَحَبَّ إلى اللهِ مِن إِهرَاقِ الدَّمِ وَإنَّهُ لَيَأتِي يَومَ القِيَامَةِ بِقُرُونِها وَأشْعَارِها وَأَظْلَافِها وَإنَّ الدَّم لَيَقَعُ مِن اللهِ بِمَكَانٍ قَبْلَ أَن يَقَعَ بِالأَرْضِ فَطِيبُوا بِهَا نَفْسًا. (مشكوة المصابيح رقم 1470) Hadhrat Aaisha (Radhiallahu Anha) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There is nothing dearer and more beloved to Allah Ta’ala (from the monetary transactions) during the days of Qurbaani than the spilling of blood (i.e. the sacrificing of animals). The sacrificed animal shall come on the Day of Qiyaamah with its horns, hair and hooves.The sacrifice is accepted by Allah Ta’ala even before the blood reaches the ground. Therefore carry out the Qurbaani in a condition that your heart is pleased and happy to fulfil the command of Allah Ta’ala. 3. Before the Qurbaani as well as at the time of Qurbaani one should not be cruel or ill-treat the animal in any way; rather he should treat it kindly and compassionately. عن شداد بن أوس عن رسول الله صلى الله عليه وسلم قال : " إن الله تبارك وتعالى كتب الإحسان على كل شيء فإذا قتلتم فأحسنوا القتلة وإذا ذبحتم فأحسنوا الذبح وليحد أحدكم شفرته وليرح ذبيحته " . رواه مسلم (مشكوة المصابيح رقم 4073) Hadhrat Shaddaad bin Aus (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Allah Ta’ala has ordained kindness upon everything. When you kill (the enemy in Jihaad), then kill in a good manner (i.e. do not mutilate the body etc.), and when you slaughter, then slaughter in a good manner and sharpen your knives and allow the animal to die easily. 4. If one possesses the means, then it is mustahab for one to slaughter a nafl Qurbaani on behalf of Nabi (Sallallahu Alaihi Wasallam), the Sahaabah (Radhiallahu Anhum) and the pious of the Ummah. عن علي رضي الله عنه أنه كان يضحى بكبشين أحدهما عن النبي صلى الله عليه و سلم والآخر عن نفسه فقيل له فقال أمرني به يعني النبي صلى الله عليه و سلم فلا أدعه أبدا (ترمذي رقم 1495) It is reported regarding Hadhrat Ali (Radhiallahu Anhu) that he used to slaughter every year at the time of Qurbaani two sheep, one on behalf of Rasulullah (Sallallahu Alaihi Wasallam) and the other on behalf of himself. When asked why he had slaughtered on behalf of Rasulullah (Sallallahu Alaihi Wasallam), he replied, “Rasulullah (Sallallahu Alaihi Wasallam) had told me to do so, thus I will never leave it out throughout my life.” 5. One should hasten to fulfil the obligation of Qurbaani. Carrying out the Qurbaani on the first day is more rewarding than the second day, and carrying out the Qurbaani on the second day is more rewarding than the third day. عن جابر بن عبد الله قال : شهدت مع النبي صلى الله عليه و سلم الأضحى بالمصلى فلما قضى خطبته نزل عن منبره فأتى بكبش فذبحه رسول الله صلى الله عليه و سلم بيده وقال بسم الله والله أكبر هذا عني وعمن لم يضح من أمتي (ترمذي رقم 1521) Hadhrat Jaabir (Radhiallahu Anhu) reports that I was present with Rasulullah (Sallallahu Alaihi Wasallam) on the occasion of Eid ul Adha. When Rasulullah (Sallallahu Alaihi Wasallam) completed the khutbah, he descended from the mimbar and a sheep was brought before him for Qurbaani. Nabi (Sallallahu Alaihi Wasallam) slaughtered the sheep with his own hands while reciting the takbeer بسم الله والله أكبر. This Qurbaani is on behalf of myself and those from my ummah who cannot perform Qurbaani (i.e. the reward of this Qurbaani I convey it to those from my ummah who cannot perform Qurbaani.) 6. It is Sunnah for one not to eat anything on the morning of Eid. The first thing one should consume should be the meat of the sacrificed animal. عن ابن بريدة عن أبيه رضي الله عنه أن رسول الله صلى الله عليه و سلم كان لا يخرج يوم الفطر حتى يأكل . وكان لا يأكل يوم النحر حتى يرجع (ابن ماجة رقم 1756) Hadhrat Buraidah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would always eat something before leaving for the Eid salaah. However, on the occasion of Eid ul Adha he would not eat until he returned from the Eid salaah (and partook of the sacrificed animal). 7. It is impermissible for one to fast on the 10th, 11th, 12th and 13th of Dhul Hijja. عَنْ نُبَيْشَةَ الْهُذَلِيِّ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ، وَشُرْبٍ، وَذِكْرِ اللهِ (مسند أحمد رقم 20722) It is reported from Nubaisha (Radhiallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said: "The days of Tashreeq are days of eating, drinking and remembering Allah Ta'ala. 8. One should within one’s means, try to purchase the best animal for Qurbaani. The healthier (i.e. the more valuable) the animal is the more the reward one will receive in the Hereafter. عن عائشة وعن أبي هريرة أن رسول الله صلى الله عليه و سلم كان إذا أراد أن يضحي اشترى كبشين عظيمين أقرنين أملحين موجوءين . فذبح أحدهما عن أمته لمن شهد لله بالتوحيد وشهد له بالبلاغ . وذبح الآخر عن محمد وعن آل محمد صلى الله عليه و سلم (ابن ماجة رقم 3122) Hadhrat Aaisha (Radhiallahu Anha) and Hadhrat Abu Hurayrah (Radhiallahu Anhu) had reported that when Rasulullah (Sallallahu Alaihi Wasallam) intended making Qurbaani, he purchased two large-sized, horned, black and white, castrated rams. He slaughtered one on behalf of his entire ummah and the other one on behalf of himself and the family of Nabi (Sallallahu Alaihi Wasallam). (i.e. he conveyed the thawaab of the first to his entire ummah, and the second to his family). 9. It is mustahab to fatten the animal for Qurbaani. قال يحيى بن سعيد سمعت أبا أمامة بن سهل قال كنا نسمن الأضحية بالمدينة وكان المسلمون يسمنون (البخاري رقم 5553) Yahya bin Saeed (Rahmatullahi Alaihi) reports that he heard Abu Umaamah bin Sahl (Radhiallahu Anhu) say: “We used to fatten our Qurbaani animals in Madina Tayyiba and all the Muslims (i.e. the Sahaabah) used to do the same . 10. If one is capable, it is best for him to make Qurbaani of his animal himself. If this is not possible, then he should at least witness his qurbaani being done provided hijaab is observed between the males and the females (i.e. intermingling should not take place). عن علي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال يا فاطمة قومي فاشهدي أضحيتك فإن لك بأول قطرة تقطر من دمها مغفرة لكل ذنب أما إنه يجاء بلحمها ودمها توضع في ميزانك سبعين ضعفا قال أبو سعيد يا رسول الله هذا لآل محمد خاصة فإنهم أهل لما خصوا به من الخير أو للمسلمين عامة قال لآل محمد خاصة وللمسلمين عامة (الترغيب رقم 1662) Hadhrat Ali (Radhiallahu Anhu) reports that on one occasion Nabi (Sallallahu Alaihi Wasallam) told Hadhrat Faatima (Radhiallahu Anha): “Witness your Qurbaani animal being sacrificed. With the first drop of blood that falls, your sins will be forgiven. Its meat and blood will be placed in your scale of good deeds and multiplied seventy times. Hadhrat Abu Saeed (Radhiallahu Anhu) asked Rasulullah (Sallallahu Alaihi Wasallam): “O Rasulullah (Sallallahu Alaihi Wasallam) is this reward exclusively reserved for your family or for all Muslims. Nabi (Sallallahu Alaihi Wasallam) replied: “It is for all Muslims.” 11. A woman can also slaughter her own animal provided she does not appear before strange men. 12. Do not slaughter the animal in the view of other animals. 13. One should use a sharp knife to slaughter. Do not cause difficulty to the animal by using a blunt knife at the time of slaughtering. عن عبد الله بن عمر رضي الله عنهما قال أمر رسول الله صلى الله عليه و سلم بحد الشفار وأن توارى عن البهائم. وقال إذا ذبح أحدكم فليجهز (ابن ماجة رقم 3172) Hadhrat Abdullah ibn Umar (Radhiallahu Anhuma) reports that Rasulullah (Sallalllahu Alaihi Wasallam) commanded that the knives be sharpened (before slaughtering the animal) and carry out the Qurbaani in a condition that it be concealed from the other animals. And when you slaughter the animal, then hasten in the slaughter. 14. Do not sharpen the knife before the animal. وعن ابن عباس رضي الله عنهما أن رجلا أضجع شاة وهو يحد شفرته فقال النبي صلى الله عليه و سلم أتريد أن تميتها موتتين هلا أحددت شفرتك قبل أن تضجعها (الترغيب رقم 3422 ) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that on one occasion a person had laid his animal down for slaughtering and was sharpening his knife (in view of the animal). Rasulullah (Sallallahu Alaihi Wasallam) reprimanded him saying: “Do you want to kill this animal twice? Why didn’t you sharpen your knife before bringing your animal here to be slaughtered?” 15. One should bring the animal to the place of slaughter gently. One should not drag the animal. عن ابن سيرين أن عمر رضي الله عنه رأى رجلا يسحب شاة برجلها ليذبحها فقال له ويلك قدها إلى الموت قودا جميلا (الترغيب رقم 1674) Hadhrat ibn Sireen (Rahmatullahi Alaihi) reports that Hadhrat Umar (Radhiallahu Anhu) saw a man dragging his goat along by its leg to slaughter it. Hadhrat Umar (Radhiallahu Anhu) reprimanded him saying: “Woe be to you, why do you drag it? Lead it along towards its death in a beautiful manner. 16. One should place the animal on its left side facing towards the qiblah.[1] عن انس بن مالك رضي الله عنه قال : ضحى رسول الله صلى الله عليه و سلم بكبشين أملحين أقرنين ذبحهما بيده وسمى وكبر ووضع رجله على صفاحهما (ترمذي رقم 1494) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) slaughtered two horned, black and white rams. He slaughtered them with his own hands while reciting the tasmiya and takbeer and placed his leg on their sides. 17. One should not commence the skinning until the animal is completely cold and there is no sign of life left in the body. [2] 18. The person cutting the animal should hold the knife with his right hand and cut the animal as swiftly as possible. 19. At the time of slaughtering, one should recite the tasmiya in the following manner: بِسمِ اللهِ اللهُ أكْبَر In the name of Allah Ta’ala, and Allah Ta’ala is the greatest. 20. If the tasmiya was left out intentionally the animal will be carrion. وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّـهِ عَلَيْهِ And do not eat (of that meat) on which the name of Allah Ta’ala had not been taken (at the time of slaughtering). 21. Before slaughtering, it is sunnah for one to recite the following duaa: إنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ عَلَى مِلَّةِ إِبْرَاهِيمَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللهُمَّ مِنكَ وَ لَكَ I have firmly turned myself towards that Being who has created the heavens and the earth, while I am upon the Straight Deen of Ibraaheem )Alaihis Salaam), and I am not among the Mushrikeen. Verily, my Salaah, my sacrifice, my life and my death are for Allah Ta’ala, Lord of the worlds. He has no partner, with this I have been commanded and I am among the Muslimeen. O Allah! This sacrifice is due to You granting us the ability to do so and it is for You. عن جابر بن عبد الله رضي الله عنه قال ذبح النبى صلى الله عليه وسلم يوم الذبح كبشين أقرنين أملحين موجئين فلما وجههما قال : إنى وجهت وجهى للذى فطر السموات والأرض على ملة إبراهيم حنيفا وما أنا من المشركين إن صلاتى ونسكى ومحياى ومماتى لله رب العالمين لا شريك له وبذلك أمرت وأنا من المسلمين اللهم منك ولك عن محمد وأمته باسم الله والله أكبر. ثم ذبح. (مشكوة المصابيح رقم 1461) Hadhrat Jaabir (Radhiallahu Anhu) reports that on the day of Qurbaani, Rasulullah (Sallallahu Alaihi Wasallam) slaughtered two black and white, horned, castrated rams. When Rasulullah (Sallallahu Alaihi Wasallam) placed them down to slaughter them, he recited the following duaa: إنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللهُمَّ مِنكَ وَ لَكَ 22. It is mustahab that one eats from the Qurbaani animal and one feed others. Though it is permissible for one to keep the entire Qurbaani meat for one’s own needs, however it is best that the Qurbaani meat be divided into three portions. One portion should be kept for one’s immediate family, the second portion be distributed among one’s relatives and friends, and the third portion be distributed among the poor and needy.[3] عن عابس بن ربيعة قال قلت لأم المؤمنين : أكان رسول الله صلى الله عليه و سلم ينهى عن لحوم الأضاحي ؟ قالت لا ولكن قل من كان يضحي من الناس فأحب أن يطعم من لم يكن يضحي ولقد كنا نرفع الكراع فنأكله بعد عشرة أيام (ترمذي رقم 1511) It is reported regarding Hadhrat Aabis bin Rabee’ah (Radhiallahu Anhu) that he once asked the mother of the believers Hadhrat Aaisha (Radhiallahu Anha): “Did Rasulullah (Sallallahu Alaihi Wasallam) prevent us from eating the meat of the Qurbaani animal?” Hadhrat Aaisha (Radhiallahu Anha) replied, “No, Rasulullah (Sallallahu Alaihi Wasallam) allowed us to eat the meat of the Qurbaani animal as much and as long as we wish. However, during the mubaarak life of Rasulullah (Sallallahu Alaihi Wasallam) there were many people who were poor and could not carry out Qurbaani, hence Rasulullah (Sallallahu Alaihi Wasallam) encouraged us to distribute the meat among them and to feed them. We would consume from the Qurbaani animals shoulder for over ten days. 23. It is recorded in the Hadith that the best of actions carried out on the day of Qurbaani is the spilling of blood. However, Rasulullah (Sallallahu Alaihi Wasallam) has explained that the action that will earn one greater reward is joining of family ties that have been severed. Hence, together with carrying out the obligation of Qurbaani, we should ensure we maintain family ties. عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم في يوم أضحى ما عمل آدمي في هذا اليوم أفضل من دم يهراق إلا أن يكون رحما توصل رواه الطبراني في الكبير (الترغيب رقم 1661) Hadhrat ibn Abbaas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said on the day of Eid ul Adha: “There is no action more virtuous than the spilling of blood (Qurbaani) on this day, except the joining of family ties (that have been severed). Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) [1] قوله (فاضجعه)اي على اليسار و هو الظاهر لانه ايسر في الذبح (بذل المجهود 4/70) [2] ( و ) كره كل تعذيب بلا فائدة مثل ( قطع الرأس والسلخ قبل أن تبرد ) أي تسكن عن الاضطراب وهو تفسير باللازم كما لا يخفى ( و ) كره ( ترك التوجه إلى القبلة ) لمخالفته السنة (الدر المختار 6/296) [3] و يستحب أن يأكل من أضحيته و يطعم منها غيره و الأفضل أن يتصدق بالثلث و يتخذ الثلث ضيافة لأقاربه و أصدقائه و يدخر الثلث و يطعم الغني و الفقير جميعا (الهندية 5/300)

Making up missed Qurbani Q. Qurbani was Wajib on a person but he failed to make Qurbani. Now he realizes his fault. What should he do to make up? A. The person should make sincere Taubah and give the value of the Qurbani animal in Sadaqah to the poor. The value of the animal on the day of Qurbani will be considered. (Ahsanul Fatawa, Vol: 7, Pg: 533, HM. Sa’eed) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Making up for Udhiya (Qurbani or the Ritual Slaughter) in another Country for Past Obligations <QUESTION> I only found out Qurbani was wajib not long ago. According to Mufti Muhammad’s answer I must make qadha for my past years. Now I am a student and I have the money but it will slightly inconvenience me next year when I hope to broaden my studies. My father has been giving his qurbani every year. He lives here in the UK but he sends money to his brother in Pakistan who purchases a goat from there and sacrifices it for him. The goat is a lot cheaper there which is why he buys it from there; however it is still very expensive for me to accumulate my 5 outstanding years. Can I take countries with low exchange rates (i.e., some place like Iraq, Yemen) and accumulate the amount equivalent of my 5 years according to these rates and then distribute the sadaqa wherever necessary? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Performing a ritual slaughter (udhiya) is necessary (wajib) upon every adult Muslim male and female who is sane, resident and owns 613.35 grams of silver or its equivalent in any form, which is in excess of one’s personal needs. As such, if an individual has in his/her ownership the equivalent of the above-mentioned amount in cash, stock, personal ornaments or in any other form, provided it is surplus to one’s basic needs, then this individual will be under an obligation to offer the ritual slaughter (udhiya). Udhiya can only be performed in the days designated for it, namely the three days of Eid al-Adha. These three days are the 10th, 11th, and 12th of Dhu’l Hijjah. Slaughtering an animal with the intention of Udhiya outside these three days (and nights) will not be valid or recognised. (Fatawa al-Hindiyya, 5/291-294) It should also be remembered that it is incorrect and invalid to give in charity instead of slaughtering an animal. The Shariah has prescribed different forms and modes of worship; hence, each one them holds its importance and special merit. Just as one is not allowed to give in charity in place of observing a fast in Ramadhan or give money to a poor person instead of travelling for Hajj, it is similarly not permitted to give some money in charity as an alternative to the ritual slaughter. Udhiya is an independent form of worship and cannot be substituted with something else. (See: Islamic Months by Mufti Taqi Usmani, P: 145) However, if an individual, out of ignorance or laxity, did not carry out the obligation of Udhiya during the time designated for it, then he must make up for this by giving the price of an Udhiya in charity to those poor individuals who are entitled to receive Zakat. This does not mean that giving in charity is an alternative; rather, this is only when one was not able to slaughter the animal during the prescribed days. During the three days of Eid, the obligation will only be discharged by slaughtering the animal. With regards to making up (qadha) for the ritual slaughter, the renowned Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states: “If the ritual slaughter was not offered and the designated days have gone by, then one should give the live animal away in charity.” Imam Ibn Abidin (Allah have mercy on him) comments on the above by stating: “(His statement: “give the live animal away in charity” because one is now unable to acquire the rewards by sacrificing and slaughtering the animal. If one wishes to give the animal’s price in charity, then that will also be sufficient…” (Radd al-Muhtar ala al-Durr al-Mukhtar, 6/320) Imam Ibn Abidin (Allah have mercy on him) further states that a well-off individual must give the price of the animal in the case of not purchasing an animal. However, if he had already purchased an animal, then he has a choice between giving the price of the animal or the living animal itself in charity …” (See: Radd al-Muhtar, 5/321) Therefore, if the individual (upon whom Udhiya was Wajib) had already purchased an animal but was unable to slaughter it until the days of Udhiya had gone by, then he has an option between giving away the animal itself in charity without slaughtering it, and giving the price of the animal in charity. The second situation is where one had not purchased an animal for Udhiya. In this case, one only has the option of paying the price of an Udhiya animal in charity. Now, what is the price that one is required to pay in charity? Imam al-Haskafi (Allah have mercy on him) answers this question by stating: “The meaning of “its price” is the price of a goat that is adequate.” Imam Ibn Abidin (Allah have mercy no him) explains the above by stating that if one had purchased the animal, then the price is obviously known to one. However, if one had not purchased an animal, then one will have to pay the price of a goat that is acceptable and adequate to be slaughtered as Udhiya. This goat should be of average type, as mentioned in other books. Based on the above texts of Ibn Abidin and Haskafi, most scholars are of the opinion that only the price of an average goat that is worthy of being slaughtered will suffice as a make up for the ritual slaughter. It would not be permitted to give the price of a seventh of a camel or cow. (See: Imdad al-Ahkam, 4/274). Others, however, state that the responsibility will be discharged even if one paid the price of a seventh of a camel or cow (See: Fatawa Mahmudiyya, 14/343). As such, it would be better and precautionary to pay the price of an average and standard goat. Finally, the price of this goat will be that of the country where one pays the charity. If one intends to give the charity in another country, then one must ascertain the market price of a goat in that particular country, and then give the money to those entitled to receive Zakat in that area. In conclusion, you must first repent and seek Allah's forgiveness for not being able to perform the ritual slaughter (udhiya) for the previous years. Thereafter, you need to pay the price of an average standard goat as charity to poor individuals who are entitled to receive Zakat. You can make this payment in whichever country you wish, with the local market price of the goat being that which you need to pay. It will not be allowed to take the market price of a goat of one country and pay that price in another. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Carrying out Qurbaani overseas Q: In my country there are organisations that do Qarabani and send the meat to needy countries, the price differs by which country it goes to. Is it ok if my husband does this as a Qarabani for himself and our son? And is it ok to choose which ever one suits our pocket? A: Yes. However there are two important aspects that have to be taken into consideration when carrying out the qurbaani. The first is that one should purchase an animal that has good meat and the second is that the person or the organisation you have appointed to carry out the qurbaani should be reliable. And Allah Ta'ala (الله تعالى) knows best. فروع الشاة أفضل من سبع البقرة إذا استويا في القيمة واللحم والكبش أفضل من النعجة إذا استويا فيهما والأنثى من المعز أفضل من التيس إذا استويا قيمة والأنثى من الإبل والبقر أفضل قال الشامي : والأصل في هذا إذا استويا في اللحم والقيمة فأطيبهما لحما أفضل وإذا اختلفا فيهما فالفاضل أولى تاترخانية (رد المحتار 6/322) رجل اشترى للأضحية شاتين بثلاثين درهما كان ذلك أفضل من شاة واحدة بثلاثين (فتاوى قاضيخان بهامش الفتاوى الهندية 3/349) وشراء شاتين بثلاثين أفضل من شراء شاة بثلاثين (الفتاوى البزازية بهامش الفتاوى الهندية (6/290) الفتاوى المحمودية 26/265 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Qurbani overseas when Eid dates differ Q. We live in US our eid is on 6th nov we give qurbani in Pakistan or India and usually they have eid 2 days after our,if they slaughter on 2nd or 3rd day of eid will our qurbani be valid? A. The Fuqahaa have stated that it is preferable that one slaughters the Qurbani with one’s own hands or at least witness his Qurbani being slaughtered in front of him. Nevertheless, if you have your Qurbani done overseas, it will be valid and permissible. If you have your animal slaughtered overseas (eg; in Pakistan or India) and the day of Eid is one day before or after Eid in your country (USA), the country in which the animal is slaughtered will be taken into consideration. Therefore, if the day of Eid falls one or two days before USA in India or Pakistan and the Qurbani animal is slaughtered on that day, the Qurbani will be valid. (ad-Durrul Mukhtar, Vol: 6, Pg: 318, Darul Fikr) والمعتبر مكان الأضحية لا مكان من عليه And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Aqeeqah Or Qurbani? Q. A person needs to do Aqeeqah for his child during the days of Qurbani. He can only afford one sheep. Should he do the Aqeeqah for the child or should he do Qurbani? (Question published as received) A. It should be noted that Qurbani is a Wajib (Mandatory) act and Aqeeqah is a Mustahab (preferable) act. By a person possessing the Nisaab amount during the days of Qurbani, Qurbani becomes Wajib upon him. (Fatawa Mahmoodiyyah, Vol: 17, Pg: 512). A person will not be sinful for omitting a Mustahab act but will be sinful for omitting a Wajib act. He should therefore do Qurbani instead of the Aqeeqah. He may do the Aqeeqah for the child at a later stage when he can afford it. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Will Nafl Qurbani count as the Waajib Qurbani? Q: A person did not make a waajib Qurbani one year thinking that he did not own the amount of nisaab. He instead made a nafl qurbaani. After some years he realised that he had wealth put away which would have made qurbaani waajib on him. What does he do? Will the nafl qurbaani be counted for that years waajib qurbaani? A: The nafil Qurbaani will not be counted for the missed year's waajib Qurbaani. He should make Qadha of the missed Qurbaani by giving the current value of a qurbaani animal to the poor with the intention of the Qadha Qurbaani. And Allah Ta'ala (الله تعالى) knows best. (و) تصدق (بقيمتها غنى شراها او لا) لتعلقها بذمته بشرائها اولا فالمراد بالقيمة قيمة شاة تجزى فيها. قال علامة ابن العابدين قوله (و تصدق بقيمتها غنى شراها او لا) كذا فى الهداية و غيرها كادرر و تعقبه الشيخ شاهين بان وجوب التصدق بالقيمة مقيد بما اذا لم يشتر اما اذا اشترى فهو مخير بين التصدق بالقيمة او التصدق بها حية كما فى الزيلعى ابو السعود واقول ذكر فى البدائع ان الصحيح ان الشاة المشتراة للاضحية اذا لم يضحّ بها حتى مضى الوقت يتصدق الموسر بعينها حية كالفقير بلا خلاف بين اصحابنا فان محمدا قال وهذا قول ابى حنيفة و ابى يوسف و قولنا اه (رد المحتار 6/321) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Making Qurbaani before the Eid Salaah Q: Is it permissible to make Qurbaani before the Eid Salaah? A: It is not permissible to make Qurbaani before the Eid Salaah in the city. However, in the villages or farms (where Eid salaah does not take place) it is permissible after subah saadiq. (وأول وقتها بعد الصلاة إن ذبح في مصر ) أي بعد أسبق صلاة عيد ولو قبل الخطبة لكن بعدها أحب وبعد مضي وقتها لو لم يصلوا لعذر ويجوز في الغد وبعده قبل الصلاة لأن الصلاة في الغد تقع قضاء لاأداء زيلعي وغيره ( وبعد طلوع فجر يوم النحر إن ذبح في غيره ) وآخره قبيل غروب يوم الثالث (الدر المختار 6/ 318) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)