ummtaalib

1 Tayammum literally means "Intending", but in Islamic Shariah the words refers to intending or looking to find soil to wipe one's hands and face so as to be prepared for Salah and other acts requiring Wudhu or Ghusl يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَقۡرَبُواْ ٱلصَّلَوٰةَ وَأَنتُمۡ سُكَـٰرَىٰ حَتَّىٰ تَعۡلَمُواْ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغۡتَسِلُواْ‌ۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٌ۬ مِّنكُم مِّنَ ٱلۡغَآٮِٕطِ أَوۡ لَـٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءً۬ فَتَيَمَّمُواْ صَعِيدً۬ا طَيِّبً۬ا فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُمۡ‌ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا [4:43]O you who believe! Do not go near Salāh when you are intoxicated, until you know what you say, nor in a state of major impurity'. save when you are traversing a way until you take a bath. If you are sick, or in travel, or if one of you has come after relieving himself, or you have had contact with women, and you find no water, go for some clean dust and wipe your faces and hands (with it). Surely, Allah is Most-Pardoning, Most-Forgiving. أبي أمامة - رضي اللّه عنه - أن رسول اللّه صلى الله عليه وسلم قال: " جعلت الأرض كلها لي، ولأمتي مسجداً وطهوراً، فأيما أدركت رجلاً من أمتي الصلاة، فعنده طَهوره ". رواه أحمد. Abu Umamah (RA) related that the Messenger of Allah (Sallaho Alaihe Wassallam) said, "All of the earth has been made for me and my nation a pure place of prayer. Whenever a person from my nation wants to pray, he has something with which to purify himself, that is, the earth." [Ahmed] 2 Tayammum is a special blessing of Allah (SWT) on the Ummah of the Messenger of Allah (Sallaho Alaihe Wassallam). فعن جابر - رضي اللّه عنه - أن رسول اللّه صلى الله عليه وسلم قال: " أُعطيت خمساً، لم يعطهن أحد قبلي؛ نُصرت بالرُّعب مسيرةَ شهر، وجعلت لي الأرض مسجداً وطهوراً، فأيما رجل من أمتي أدركته الصلاة، فليصلِّ، وأُحلت لي الغنائم، ولم تحل لأحد قبلي، وأعطيت الشفاعة، وكان النبي يبعث في قومه خاصة، وبعثت إلى الناس عامَّة ". رواه الشيخان. Narrated Jabir bin 'Abdullah (RA): Allah's Apostle (Sallaho Alaihe Wassallam) said, "I have been given five things which were not given to any amongst the Prophets before me. These are: a) Allah made me victorious by awe (by His frightening my enemies) for a distance of one month's journey. b) The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum. Therefore my followers can pray wherever the time of a prayer is due. c) The booty has been made Halal (lawful) for me (and was not made so for anyone else). d) Every Prophet used to be sent to his nation exclusively but I have been sent 1o all mankind. e) I have been given the right of intercession (on the Day of Resurrection.) [Agreed upon] 3 In the Madhab of Imam Abu Haneefa (RA), Tayammum is permitted in the following circumstances: a When water is not available (*) b When one lacks the means to get the water c When there is a danger lurking between him/her and the water e.g. a beast or human d When one is a prisoner under harsh conditions e When the quantity of water is only sufficient to meet the basic necessities e.g. drinking, cooking, orwater for the animal f When one is ill or feels that using water will aggravate the illness g When one is in a state of Janabah (sexual impurity) and fears that one will die from cold or become ill if Ghusl is made with water (provided that one has no means to heat the water or use public bathrooms). Tayammum is a substitute for Wudhu or Ghusl. روت عائشة - رضي اللّه عنها - قالت: خرجنا مع النبي صلى الله عليه وسلم في بعض أسفاره، حتى إذا كنا بالبيدَاء، انقطع عقد لي، فأقام النبي صلى الله عليه وسلم على التماسه، وأقام الناس معه، وليسوا على ماء، وليس معهم ماء، فأتى الناس إلى أبي بكر - رضي اللّه عنه - فقالوا: ألا ترى إلى ما صنعت عائشة ؟ فجاء أبو بكر، والنبي صلى الله عليه وسلم على فخذي قد نام، فعاتبني، وقال ما شاء اللّه أن يقول، وجعل يطعن بيده خاصرتي، فما يمنعني من التحرك، إلا مكان النبي صلى الله عليه وسلم على فخذي، فنام، حتى أصبح على غير ماء، فأنزل اللّه تعالى آية التيمم: " فَتَيَمَّمُوا " [المائدة: 6]. قال أسيد بن الحُضَير: ما هي أول بركتكم يا آل أبي بكر. فقالت: فبعثنا البعير الذي كنت عليه، فوجدنا العقد تحته. رواه الجماعة، إلا الترمذي Said 'Aishah, "We went out with the Messenger of Allah on one of his journeys until we reached Baida'. At this place, one of my bracelets broke and fell somewhere. The Messenger of Allah and others began to look for it. There was no water at that place, nor did anyone have any water with him. The people went to Abu Bakr and said, "Do you see what your daughter has done?" Abu Bakr came to me, while the Prophet was sleeping on my thigh. He blamed me and said to me whatever Allah willed him to say. He also poked me in my side. I could not move, for the Prophet, upon whom be peace, was sleeping on my lap. He slept until the morning without any water available. Then, Allah revealed the verse of tayammum. As-Sayyid ibn Huzhain said, 'That was not the first blessing from the family of Abu Bakr.' The camel that I was on got up and we found the necklace underneath it." [Narrated by the group except Tirmidhi] عمران بن حُصين - رضي اللّه عنه - قال: كنا مع رسول اللّه صلى الله عليه وسلم في سفر، فصلى بالناس؛ فإذا هو برجل معتزل، فقال: "ما منعك أن تصلي ؟". قال: أصابتني جنابة، ولا ماء. قال: "عليك بالصعيد؛ فإنه يكفيك".رواه الشيخان، Narrated 'Imran bin Husain Al-Khuza'i (RA): Allah's Apostle (Sallaho Alaihe Wassallam) saw a person sitting aloof and not praying with the people. He (Sallaho Alaihe Wassallam) asked him, "O so and so! What prevented you from offering the prayer with the people?" He replied, "O Allah's Apostle (Sallaho Alaihe Wassallam)! I am Junub and there is no water." The Prophet said, "Perform Tayammum with clean earth and that will be sufficient for you." [Agreed upon] جابر - رضي اللّه عنه - قال: خرجنا في سفر، فأصاب رجلاً منا حجر، فشجه في رأسه، ثم احتلم، فسأل أصحابه: هل تجدون لي رخصة في التيمم ؟ فقالوا: ما نجد لك رخصة، وأنت تقدر على الماء. فاغتسل، فمات، فلما قدمنا على رسول اللّه صلى الله عليه وسلم، أخبر بذلك، فقال: " قتلوه، قتلهم اللّه، ألا سألوا إذا لم يعلموا ! فإنما شفاء العِِيِّ السؤال ، إنما كان يكفيه أن يتيمم، ويعصر، أو يعصب على جرحه خرقة، ثم يمسح عليه، ويغسل سائر جسده ". رواه أبو داود، وابن ماجه، والدارقطني، وصححه ابن السّكن Jabir (RA) said: We set out on a journey. One of our people was hurt by a stone which injured his head. He then had a wet dream. He asked his companions, "Do you find concession for me to do Tayammum?" They said, "We do not find any concession for you while you can use water." He did Ghusl and died because of it. We then went to Rasul-ullah (Sallaho Alaihe Wassallam) and the incident was reported to him. He (Sallaho Alaihe Wassallam) said, "They killed him, may Allah (SWT) kill them. Why did they not ask about what they do not know? The cure for ignorance is to ask. It would have been enough for him to do Tayammum and wrap his wound, then to wipe it and wash the rest of the body." [Abu Dawud, Ibn Majah, DarQutni and Ibn Sakin who authenticated it] عمرو بن العاص _ رضي اللّه عنه _ أنه لما بعث في غزوة ذات السلاسل، قال: احتلمت في ليلة شديدة البرودة، فأشفقت إن اغتسلت أن أهلك، ثم صليت بأصحابي صلاة الصبح، فلما قدمنا على رسول اللّه صلى الله عليه وسلم، ذكروا ذلك له، فقال: " يا عمرو، صليت بأصحابك، وأنت جنب؟ ". فقلت: ذكرت قول اللّه، عزّ وجل: " وَلاَ تَقْتُلُوا أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً " [النساء: 39]. فتيممت، ثم صليت فضحك رسول اللّه، ولم يقل شيئاً. رواه أحمد، وأبو داود، والحاكم، والدَّارقطني، وابن حبان، وعلقه البخاري Amr Ibn Al-Aas (RA) said: I had a wet dream on a cold night in the battle of Dhat Al-Salasil. I was afraid if I did Ghusl I would die, I therefore did Tayammum and led the Fajr Salah with my companions. They mentioned this to the Messenger of Allah (Sallaho Alaihe Wassallam) and He (Sallaho Alaihe Wassallam) said, "Amr, you led your companions in Salah while in the state of Janabah?" I informed him of the cause which impeded me from Ghusl and I said, "I heard Allah (SWT) say, "Do not kill yourself. Indeed, Allah has been Very-Merciful to you (4:29)." the Messenger of Allah (Sallaho Alaihe Wassallam) just smiled and did not say anything. [Ahmed, Abu Dawud, Hakim, Daraqutni, Ibn Hibban and Bukhari in Mu'allaq form] قال الإمام أحمد - رضي اللّه عنه: عدة من الصحابة تيمموا، وحبسوا الماء؛ لشفاههم. Imam Ahmed (RA) says, "Many amongst the Sahaba (RA) did Tayammum and kept the water for drinking and there is no disagreement amongst scholars in this matter". [Al-Mughni] وعن علي - رضي اللّه عنه - أنه قال، في الرجل يكون في السفر، فتصيبه الجنابة، ومعه قليل من الماء، يخاف أن يعطش: يتيمم، ولا يغتسل. رواه الدارقطني 'Ali (RA) said that a man who is travelling and becomes unclean because of sex or a wet dream can perform tayammum if he fears he will go thirsty: "He should perform tayammum and not ghusl." [Darqutni] If the water is available but there is danger to one's life or property in getting to it or there is a danger that one will be separated from his companions, or that one will be ambushed by enemy while getting the water, or there is nothing to draw the water from the well then all of these conditions will make Tayammum permissible and there is no disagreement amongst scholars in this matter. [Al-Mughni] Note: Scholars in the Hanafi Madhab have stipulated that the distance of water not being available is roughly 1 mile. 4 Person considering Tayammum does not have to search for water if he/she does not think in all likelihood that there is no water in the vicinity. However if he/she does think that there is a likelihood that there water may be found then Tayammum will not be permissible (on account on lack of availability of water) until he/she has searched for it. Note: Scholars in the Hanafi Madhab have stipulated that the distance of water not being available is roughly 1 mile. 5 If a traveller forgets that he/she had water in their belongings and does Tayammum and performs Salah then according to Imam Abu Haneefa (RA) and Imam Muhammad (RA) he/she does not need to repeat the Salah but according to Imam Abu Yusuf (RA) Salah needs to be repeated. Note: Scholars in the Hanafi Madhab have stipulated that the distance of water not being available is roughly 1 mile. 6 Tayammum is only permitted with clean earth (*). يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَڪُمۡ إِلَى ٱلۡكَعۡبَيۡنِ‌ۚ وَإِن كُنتُمۡ جُنُبً۬ا فَٱطَّهَّرُواْ‌ۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٌ۬ مِّنكُم مِّنَ ٱلۡغَآٮِٕطِ أَوۡ لَـٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءً۬ فَتَيَمَّمُواْ صَعِيدً۬ا طَيِّبً۬ا فَٱمۡسَحُواْ بِوُجُوهِڪُمۡ وَأَيۡدِيكُم مِّنۡهُ‌ۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡڪُم مِّنۡ حَرَجٍ۬ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُ ۥ عَلَيۡكُمۡ لَعَلَّڪُمۡ تَشۡكُرُونَ [5:6] O you who believe, when you rise for Salāh, (prayer) wash your faces and your hands up to the elbows, and make MasH (wiping by hands) of your heads and (wash) your feet up to the ankles. If you are in a state of major impurity, cleanse yourselves well (by taking bath). If you are sick, or on a journey, or if one of you has come after relieving himself, or you have had sexual contact with women, and you find no water, then, go for some clean dust and wipe your faces and hands with it. Allah does not like to impose a problem on you; He, rather likes to cleanse you and to complete His favour upon you, so that you may be grateful. Sa'id in this verse is understood to mean whatever covers the earth's surface and is of the same genus as dust, stone etc. Note: Imam Abu Haneefa (RA) and Imam Muhammad (RA) allow Tayammum with dust (Turab), sand, pebbles, lime, Kohl antimony, arsenic and stone while Imam Abu Yusuf (RA) allows it with dust, earth and sand. A list of items on which Tayammum is permissible in the Hanafi Madhab is given in Ta'leemul-Haq as: a Clean Earth b Sand c Stone d Limestone e Baked Earthen Pots (unglazed) f Walls of mud, stone or brick g Clay h All items with think dust on them 7 Bismillah should be recited and then Intention must be made before Tayammum e.g. "I am making Tayammum for Wudhu (or Ghusl)." There is no disagreement amongst scholars on this matter. حدثنا ‏ ‏الحميدي عبد الله بن الزبير ‏ ‏قال حدثنا ‏ ‏سفيان ‏ ‏قال حدثنا ‏ ‏يحيى بن سعيد الأنصاري ‏ ‏قال أخبرني ‏ ‏محمد بن إبراهيم التيمي ‏ ‏أنه سمع ‏ ‏علقمة بن وقاص الليثي ‏ ‏يقول سمعت ‏ ‏عمر بن الخطاب ‏ ‏رضي الله عنه ‏ ‏على المنبر ‏‏قال سمعت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إنما الأعمال ‏ ‏بالنيات ‏ ‏وإنما لكل امرئ ما نوى فمن كانت هجرته إلى دنيا ‏ ‏يصيبها ‏ ‏أو إلى امرأة ينكحها فهجرته إلى ما هاجر إليه Narrated 'Umar bin Al-Khattab (RA): Allah's Apostle (Sallaho Alaihe Wassallam) said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [bukhari] Note: Intention doesn't need to be uttered verbally or loudly, it is an action of the heart. 8 After intention strike both hands on the clean earth, dust the hands, then blow the excess dirt off the hands and then rub the hands on the face completely (without leaving any space). Then strike both hands on the clean earth, dust the hands, then blow the excess dirt off the hands and then rub the right hand completely over the left hand including the elbow and then rub the left hand completely over the right hand including the elbow. عمار - رضي اللّه عنه - قال: أجنبت، فلم أصب الماء، فتمعّكتُ في الصعيد، وصليت، فذكرت ذلك للنبي صلى الله عليه وسلم، فقال: " إنما كان يكفيك هكذا ". وضرب النبي صلى الله عليه وسلم بكفيه الأرض، ونفخ فيهما، ثم مسح بهما وجهه وكفيه. رواه الشيخان. وفي لفظ آخر: " إنما كان يكفيك أن تضرب بكفيك في التراب، ثم تنفخ فيهما، ثم تمسح بهما وجهك وكفيك إلى الرسغين ". رواه الدارقطني. 'Ammar related. He said, "We became sexually impure and had no water, so we rolled in the dirt and prayed. This was mentioned to the Prophet and he said, 'This would have been enough for you,' and he struck the earth with his hands, blew in them and then wiped his face and hands with them." [Agreed upon]. In another text he states, "It would have been enough for you to strike the ground with your hands, blow into them, then wipe your face and hands up to the elbows." [Darqutni] 9 Nullifiers of Tayammum are divided into two categories: a General: Everything which nullifies Wudhu will nullify Tayammum b Specific: Accessibility of water with ability to avail it while or before Salah will nullify Tayammum; Person in this case must do Wudhu or if during Salah break Salah and do Wudhu and then resume Salah ‏حدثنا ‏ ‏أبو الوليد ‏ ‏حدثنا ‏ ‏سلم بن زرير ‏ ‏سمعت ‏ ‏أبا رجاء ‏ ‏قال حدثنا ‏ ‏عمران بن حصين ‏‏أنهم كانوا مع النبي ‏ ‏صلى الله عليه وسلم ‏ ‏في مسير ‏ ‏فأدلجوا ‏ ‏ليلتهم حتى إذا كان وجه الصبح ‏ ‏عرسوا ‏ ‏فغلبتهم أعينهم حتى ارتفعت الشمس فكان أول من استيقظ من منامه ‏ ‏أبو بكر ‏ ‏وكان لا يوقظ رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏من منامه حتى يستيقظ فاستيقظ ‏ ‏عمر ‏ ‏فقعد ‏ ‏أبو بكر ‏ ‏عند رأسه فجعل يكبر ويرفع صوته حتى استيقظ النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فنزل وصلى بنا الغداة فاعتزل رجل من القوم لم يصل معنا فلما انصرف قال يا فلان ما يمنعك أن تصلي معنا قال أصابتني جنابة فأمره أن يتيمم بالصعيد ثم صلى وجعلني رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏في ركوب بين يديه وقد عطشنا عطشا شديدا فبينما نحن نسير إذا نحن بامرأة ‏ ‏سادلة ‏ ‏رجليها بين ‏ ‏مزادتين ‏ ‏فقلنا لها أين الماء فقالت إنه لا ماء فقلنا كم بين أهلك وبين الماء قالت يوم وليلة فقلنا انطلقي إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قالت وما رسول الله فلم نملكها من أمرها حتى استقبلنا بها النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فحدثته بمثل الذي حدثتنا غير أنها حدثته أنها ‏ ‏مؤتمة ‏ ‏فأمر ‏ ‏بمزادتيها ‏ ‏فمسح في ‏ ‏العزلاوين ‏ ‏فشربنا عطاشا أربعين رجلا حتى روينا فملأنا كل قربة معنا وإداوة غير أنه لم نسق بعيرا وهي تكاد ‏ ‏تنض ‏ ‏من الملء ثم قال هاتوا ما عندكم فجمع لها من الكسر والتمر حتى أتت أهلها قالت لقيت أسحر الناس أو هو نبي كما زعموا فهدى الله ذاك ‏ ‏الصرم ‏ ‏بتلك المرأة فأسلمت وأسلموا Narrated 'Imran (RA): Once we were travelling with the Prophet (Sallaho Alaihe Wassallam) and we carried on travelling till the last part of the night and then we (halted at a place) and slept (deeply). There is nothing sweeter than sleep for a traveller in the last part of the night. So it was only the heat of the sun that made us to wake up and the first to wake up was so and so, then so and so and then so and so (the narrator 'Auf said that Abu Raja' had told him their names but he had forgotten them) and the fourth person to wake up was 'Umar bin Al-Khattab (RA). And whenever the Prophet (Sallaho Alaihe Wassallam) used to sleep, nobody would wake up him till he himself used to get up as we did not know what was happening (being revealed) to him in his sleep. So, 'Umar (RA) got up and saw the condition of the people, and he was a strict man, so he said, "Allahu Akbar" and raised his voice with Takbir, and kept on saying loudly till the Prophet (Sallaho Alaihe Wassallam) got up because of it. When he got up, the people informed him about what had happened to them. He (Sallaho Alaihe Wassallam) said, "There is no harm (or it will not be harmful). Depart!" So they departed from that place, and after covering some distance the Prophet (Sallaho Alaihe Wassallam) stopped and asked for some water to perform the ablution. So he performed the ablution and the call for the prayer was pronounced and he led the people in prayer. After he (Sallaho Alaihe Wassallam) finished from the prayer, he saw a man sitting aloof who had not prayed with the people. He (Sallaho Alaihe Wassallam) asked, "O so and so! What has prevented you from praying with us?" He replied, "I am Junub and there is no water. " The Prophet s(Sallaho Alaihe Wassallam) aid, "Perform Tayammum with (clean) earth and that is sufficient for you." Then the Prophet (Sallaho Alaihe Wassallam) proceeded on and the people complained to him of thirst. Thereupon he got down and called a person (the narrator 'Auf added that Abu Raja' had named him but he had forgotten) and 'Ali (RA) , and ordered them to go and bring water. So they went in search of water and met a woman who was sitting on her camel between two bags of water. They asked, "Where can we find water?" She replied, "I was there (at the place of water) this hour yesterday and my people are behind me." They requested her to accompany them. She asked, "Where?" They said, "To Allah's Apostle (Sallaho Alaihe Wassallam)." She said, "Do you mean the man who is called the Sabi, (with a new religion)?" They replied, "Yes, the same person. So come along." They brought her to the Prophet (Sallaho Alaihe Wassallam) and narrated the whole story. He (Sallaho Alaihe Wassallam) said, "Help her to dismount." The Prophet (Sallaho Alaihe Wassallam) asked for a pot, then he (Sallaho Alaihe Wassallam) opened the mouths of the bags and poured some water into the pot. Then he (Sallaho Alaihe Wassallam) closed the big openings of the bags and opened the small ones and the people were called upon to drink and water their animals. So they all watered their animals and they (too) all quenched their thirst and also gave water to others and last of all the Prophet (Sallaho Alaihe Wassallam) gave a pot full of water to the person who was Junub and told him to pour it over his body. The woman was standing and watching all that which they were doing with her water. By Allah, when her water bags were returned the looked like as if they were more full (of water) than they had been before (Miracle of Allah's Apostle) Then the Prophet (Sallaho Alaihe Wassallam) ordered us to collect something for her; so dates, flour and Sawiq were collected which amounted to a good meal that was put in a piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was also placed in front of her and then the Prophet (Sallaho Alaihe Wassallam) said to her, "We have not taken your water but Allah has given water to us." She returned home late. Her relatives asked her: "O so and so what has delayed you?" She said, "A strange thing! Two men met me and took me to the man who is called the Sabi' and he did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers raising them towards the sky indicating the heaven and the earth) or he is Allah's true Apostle." Afterwards the Muslims used to attack the pagans around her abode but never touched her village. One day she said to her people, "I think that these people leave you purposely. Have you got any inclination to Islam?" They obeyed her and all of them embraced Islam. Abu 'Abdultah said: The word Saba'a means "The one who has deserted his old religion and embraced a new religion." Abul 'Ailya said, "The Sabis are a sect of people of the Scripture who recite the Book of Psalms.". [bukhari] فعن أبي سعيد الخدري - رضي اللّه عنه - قال: خرج رجلان في سفر، فحضرت الصلاة، وليس معهما ماء، فتيمما صعيداً طيباً، فصليا، ثم وجد الماء في الوقت، فأعاد أحدهما الوضوء والصلاة، ولم يعد الآخر، ثم أتيا رسول اللّه صلى الله عليه وسلم، فذكرا له ذلك، فقال للذي لم يعد: " أصبتَ السنة، وأجزأتك صلاتك " . وقال للذي توضأ، وأعاد: "لك الأجر مرتين ". رواه أبو داود، والنسائي. Abu Said Al-Khudri (RA) said that two men went out for a journey. The time for Salah came and as they had no water, they did Tayammum with pure earth and did Salah, then they found water during the time for the same Salah and one of them repeated the Salah while the other didn't. When they joined the Messenger of Allah (Sallaho Alaihe Wassallam) , they mentioned this to him and he (Sallaho Alaihe Wassallam) said to the one who did not repeat his Salah, "You have acted according to Sunnah and your Salah is sufficient for you" and he (Sallaho Alaihe Wassallam) said to the other, "You will get double the reward". [Abu Dawud] Compulsory actions of Tayammum (Faraidh): 1 Making intention 2 Rub both hands on the face after striking them on the earth 3 Rub both hands on the arms up to the elbow after striking them on the earth Permissible items for Tayammum: 1Clean (Taahir) earth 2 Sand 3 Stone 4 Limestone 5 Baked earthen pots (unglazed) 6 Walls of mud, stone or brick 7 Clay 8 All items with thick layer of dust on them Impermissible items for Tayammum: 1 Wood 2 Metal 3 Glass 4 Food items 5 All items which burn and turn into ash, rot or melt central-mosque

“Rābi‘ah Baṣriyah rahmatullahi alayh used to say that people think that a friend of Allāh ta’ala is one who can fly in the sky, walk on water or perform other supernatural feats. Birds fly in the air, fish swim in the water, yet that does not make them of an exceptional status or beloved to Allāh ta’ala! In reality, one attains the special friendship of Allāh ta’ala by practising Dīn in its entirety.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Replying to the Salaam Q: Is it obligatory on us to reply if anyone says to us Assalamu Alaikum Wa Rahmatullahi Wa Baraakatuhu? What will be the extent of that reply, do we have to say Wa Alaikum Assalam Wa Rahmatullahi Wa Baraakatuhu or we can just say Wa Alaikum Assalam? Whenever I receives your reply through email, there is always written Salaam in the beginning, do I have to reply to that Salaam as well? A: 1. Both are permissible. However through saying "Assalamu Alaykum Warahmatullahi Wabarakaatuh" one will receive more reward. 2. Yes, it is waajib to reply to the Salaam even if the Salaam is was sent via a letter, sms or email. And Allah Ta'ala (الله تعالى) knows best. ويسلم على الواحد بلفظ الجماعة وكذا الرد ولا يزيد الراد على وبركاته ورد السلام وتشميت العاطس على الفور ويجب رد جواب كتاب التحية كرد السلام قال الشامي : قوله ( ولا يزيد الراد على وبركاته ) قال في التاترخانية والأفضل للمسلم أن يقول السلام عليكم ورحمة الله وبركاته والمجيب كذلك يرد ولا ينبغي أن يزاد على البركات شيء اه ويأتي بواو العطف في وعليكم وإن حذفها أجزأه وإن قال المبتدىء سلام عليكم أو السلام عليكم فللمجيب أن يقول في الصورتين سلام عليكم أو السلام عليكم ولكن الألف واللام أولى اه ... قوله ( ويجب رد جواب كتاب التحية ) لأن الكتاب من الغائب بمنزلة الخطاب من الحاضر مجتبى والناس عنه غافلون ط (رد المحتار 6/ 414-415) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

“Food for the Soul” Subject: SELFLESSNESS Allah, The Most Exalted, says: "Say, 'Indeed, my Lord extends provision for whom He wills of His servants and restricts (it) for him. But whatever thing you spend (give) – He will compensate it; and He is the best of Providers." (Qur’an Saba', 34:39) The Noble Messenger of Allah, Muhammad (peace be upon him) is reported to have said: "No one of you is a believer until he loves for his brother that which he loves for himself." (Hadith –Bukhari & Muslim) Note: Indeed the Last and Final Messenger of Allah (peace be upon him) was a Mercy to All of Humanity and he practically demonstrated selflessness. Sacrifice usually is accompanied by difficulty and our sincerity is put to test. It’s easy to sacrifice and give to those who give back. The real test is to give to those who can give you nothing in return. When you sacrifice something precious, you're not really losing it, you're just passing it on to someone else and hoping for a reward from your Creator. www.eislam.co.za

Abuse in Marriage Q. Many men abuse their wives sometimes physically and sometimes emotionally. What is the status of physical and emotional abuse within marriages in Islam? A. It is important to note that marriage is a relationship that is based on mutual love and respect. A couple should honour and respect the rights of each other and should never abuse each other physically or emotionally. In doing so, the marriage will become unstable and would be devoid of blessings. In Islam, physical and emotional abuse is totally condemned. Rasulullah Sallallahu Alayhi Wa Sallam said, “A Muslim is he, who others are saved from the abuse of his tongue (emotional) and hand (physical).” (Musnad Ahmad) Rasulullah Sallallahu Alayhi Wa Sallam also said, “A person whose neighbour is not safe from his evil, will never enter Jannah.” (Musnad Ahmad) May Allah protect our brothers and sisters from domestic abuse and may He instil love and respect in our marriages. Ameen. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Preparing for Death By Khalid Baig "Suppose you learn today that you have only one more day to live; you'll die tomorrow. How will you spend your last day?" This interview question was posed long before the age of mass media. The interviewer approached prominent scholars and people known for their virtuous lives with the idea that he would compile their answers in a book. Such a book would provide the readers with inspiration for the most important virtues. But the most inspiring response came from the person who did not provide a wish list of virtuous deeds. He was the great muhaddith Abdur Rahman ibn abi Na'um and he replied: "There is nothing that I could change in my daily schedule learning that it is my last day. I already spend everyday in my life as if it is going to be my last." Death is the most certain aspect of life. According to the latest statistics, 6178 people die in the world every hour. These are people of all ages, dying of all causes. Some of these deaths will make headlines. The great majority will die quietly. Yet everyone will enter his grave the same way. Alone. At the time appointed by God. Science and technology can neither prevent nor predict death. It is solely in the hands of the Creator. "O mankind! If you are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make it clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then give you growth that you attain full strength. And among you there is he who dies young, and among you there is he who is brought back to the most abject time of life, so that after knowledge he knows naught!"[ Qur'aan - Al-Haj 22:5] We see it happening all the time. Yet it is amazing how we feel that it won't happen to us. At least not anytime soon. We bury our own friends and relatives but think that we'll live forever. Our attitudes about death defy all logic. In a way we recognize it and even plan for it. We take out life insurance policies. We may do estate planning. Businesses and governments have contingency plans to carry out their operations in case of sudden loss of their leaders. But this is recognition of death as an end point of this life. Where we fail is in recognizing it as the beginning of another life that will never end and where we'll reap what we sow here. A central teaching of Islam is that it is our recognition of and preparation for that eternity that must separate those who are smart from those who are not. As the Prophet, Sall-Allahu alayhi wa sallam said: "Truly smart is the person who controlled his desires and prepared for life after death." There is a moving story about Bahlool, who, in his innocence seems to be on the opposite end of the scale of worldly-smartness. Khalifa Haroon ur Rashid had given him access to his court probably because his naiveté was a source of entertainment to him. Once the Khalifa gave him a walking stick saying, "It is meant for the most foolish person in the world. If you find a person more deserving of it than yourself, pass it on." Several years later Haroon ur Rashid fell seriously ill and no medical treatment seemed to work. Bahlool visited him and inquired about his condition. The conversation went something like this: Haroon: "No treatment is working. I see my final journey ahead of me." Bahlool: "Where are you going?" Haroon: "I am going to the Other World." Bahlool: "How long will you stay there? When will you come back?" Haroon: "No one ever comes back from that world." Bahlool: "Then you must have made especial preparations for this journey. Did you send an advance group to take care of you once you arrive? Haroon: "Bahlool, you have to go there alone. And no, I did not make any preparations." Bahlool: "Ameer-ul-Momineen! You used to send troops to make extensive preparations for you for even short trips of only a few days. Now you are going to a place where you'll live forever but you have made no preparations! I think I have found the person more deserving of the stick that you had given me some years ago." This story speaks to all of us. We may not be kings but we do plan our trips of even a few days very carefully. How about preparing for the journey into eternity? How about making the concern for the Hereafter the cornerstone of our lives here? Actually, that concern can change our lives here as well. This world is an abode of deception. Here we are not punished the moment we commit a sin. This fools us into thinking that we can get away with it. Remembering death is the antidote for that deception. A person who remembers that he will have to stand before his Creator and be accountable for his actions simply cannot defy God! In the story of Pharaoh, we learn that when he saw death approaching he declared belief in the God of Moses. Before that he had been fooled by his apparent power. His repentance came too late but it did show how his arrogance and intransigence evaporated when faced with the certainty of death. It is amazing how a lot of our own "confusions", frivolous arguments, excuses (for why we cannot do this or avoid that), or plane laziness can melt away when we visualize ourselves in our grave! Death settles lot of arguments. Its remembrance can do that too. Before it is too late. He was indeed a very wise person who spent everyday of his life as if it was going to be his last day. But that certainly should be the goal for all of us!

Authenticity of the six fasts of Shawwal

Inheritance for an adopted child Q. My wife and I have tried to have children for many years but unfortunately, we could not have children. Now, Allah has blessed us with a wonderful child that we have adopted. We would like to know about the inheritance of this wonderful adopted child of ours. Would she inherit for us after our demise? A. An adopted child does not inherit from the adoptive parents automatically. However, the adoptive parents are allowed to make a Wasiyyah (bequest) up to one-third of their estate (after discharging funeral expenses and debts) to the adopted child if they wish to do so. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

ETIQUETTE OF VISITING THE SICK One of the many beauties of Islam is that it is a way of life that corresponds with a human being's natural disposotion in every aspect of life. Amongst these things that a human naturally feels is mercy and compassion for the sick. Hence, Islam has placed a great deal of emphasis on bringing these qualities into our lives. The Holy Prophet stated in one hadith: “Show compassion to those on earth, the One in the heavens will show mercy upon you.” Visiting the sick is from amongst those responsibilities and duties that a Muslim must fulfil. Imam Bukhari has transmitted a hadith in his Sahih from Sayyidina Abu Huraira that our beloved Prophet said: “The rights of one Muslim over another Muslim are six.” Someone asked, “What are they?” The Holy Prophet replied, “When you meet him you greet him with salaam (peace), when he invites you, you accept his invitation, when he consults you in a matter, you give him sincere advice. When he sneezes and praises Allah, you ask Allah to have mercy on him. When he is sick, you visit him and when he passes away you accompany him i.e. you join in his janazah (funeral).” These actions create love of bonding within the Muslims. Furthermore, the Muslims in essence are like one body as mentioned in an authentic narration of Rasulullah . If one part of the body hurts the entire body hurts. Our consolation will not take away the sickness from our Muslim brother or sister, but it may lift his spirits and make him happy. Just as our Master Rasulaullah has guided us on how to conduct ourselves in every sphere of our lives, he has also guided us regarding the method of visiting the sick. While fulfilling this revered act, the vistor should keep some things in mind so as to discharge his obligation in a successful manner. The visitor should call before hand to find out if it would be appropriate to visit at a specific time or to find out when it would be best to visit. The visit should be brief so that the ill person does not become burdened by the presence of the visitor. Sheikh Abdul Fatah Ghudda the renowned scholar of Syria writes in his book, ‘Islamic Manners’: “The length of the visit should not be longer than the time between the two sermons of Friday. In this respect, it was said that the visit should be long enough to convey salaams and wishes, to ask the sick how they are doing, to pray for their recovery and to leave immediately after bidding them farewell.” Also, one should try to avoid asking the details of the illness or discomfort the sick by talking about the illness. He should pray for the sick, for verily the rewards for such an act are great. Imam Bukhari and Muslim have transmitted a hadith from our beloved Mother Hadhrat Aisha(radhiallahu anha) who said: “If someone fell sick, the Prophet would pass his beloved hand over the sick person saying the following prayer: ‘O Allah! Lord of mankind, take away the suffering, bring about recovery, only your cure takes away illnesses’.” An effort should be made to inform the pious as to the state of the person sick. This is because the du’as of the pious never go in vain. The whole experience of visiting the sick is full of reflection if carried out according to the sunnah. Furthermore, only through illness can we truly appreciate good health from Allah. Sickness is a means of cleansing from Allah as well as a test from Allah. We pray to Allah to cure the sick amongst us and give us the ability to practice this sunnah of the Holy Prophet Muhammad . Inter-Islam

Ghusl & Salaah after Nifas Q: When should I start praying after baby birth? A: When your nifaas (post natal bleeding) terminates, you should commence performing Salaah. The maximum period of nifaas is forty days. If the bleeding stops before forty days, you should make ghusl and commence performing Salaah. And Allah Ta'ala (الله تعالى) knows best. ( والنفاس لغة ) ولادة المرأة وشرعا ( دم ) فلو لم تره هل تكون نفساء المعتمد نعم ( ويخرج ) من رحم فلو ولدته من سرتها إن سال الدم من الرحم فنفساء وإلا فذات جرح وإن ثبت له أحكام الولد ( عقب ولد ) أو أكثره ولو متقطعا عضوا عضوا لا أقله فتتوضأ إن قدرت أو تتيمم وتومىء بصلاة ولا تؤخر فما عذر الصحيح القادر وحكمه كالحيض في كل شيء إلا في سبعة ذكرتها في الخزائن وشرحي للملتقى منها أنه ( لا حد لأقله ) إلا إذا احتيج إليه لعدة كقوله إذا ولدت فأنت طالق فقالت مضت عدتي فقدره الإمام بخمسة وعشرين مع ثلاث حيض والثاني بأحد عشر والثالث بساعة ( وأكثره أربعون يوما ) كذا رواه الترمذي وغيره ولأن أكثره أربعة أمثال أكثر الحيض ( والزائد ) على أكثره ( استحاضة ) لو مبتدأة أما المعتادة فترد لعاداتها وكذا الحيض فإن انقطع على أكثرهما أو قبله فالكل نفاس وكذا حيض إن وليه طهر تام وإلا فعادتها وهي تثبت وتنتقل بمرة به يفتى وتمامه فيما علقناه على الملتقى (الدر المختار 1 /300) أقل النفاس ما يوجد ولو ساعة وعليه الفتوى وأكثره أربعون كذا في السراجية وإن زاد الدم على الأربعين فالأربعون في المبتدأة والمعروفة في المعتادة نفاس هكذا في المحيط ... الأحكام التي يشترك فيها الحيض والنفاس ثمانية منها أن يسقط عن الحائض والنفساء الصلاة فلا تقضي هكذا في الكفاية (الفتاوى الهندية 1 /37-38) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question and Answer: Q. As a muslim male, the hair of my eyebrows reached a stage where they were virtually connecting (also known as a monobrow). I wanted to find out if it is permissible for me to remove the hair between my eyebrows? (Question published as received) A. Yes, it is permissible to remove the excess hair between the two eyebrows (unibrow /monobrow). (Shaami 6/373) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Post natal bleeding In the name of Allah, the most Beneficent, the most Merciful. The discharge of blood after the birth of a child or after a miscarriage is known as Nifas. The Prophet of Allah Sallallahu Alahi Wasalam has said “The time of Nifas is forty days unless Tuhr (purity) is attained before it.” (Mustadrak Hakim) There is a general consensus that there is no minimum limit of Nifas. The total length of Nifas is from the delivery of the child till when the bleeding stops (up to the limit of forty days). Only if the bleeding stops for 15 days at any time within this period does the Nifas end. If the bleeding does not stop for 15 days then Nifas will continue irrespective of how short or random the bleeding is. (Raddul Muhtar p.496 v.1) 1. A woman who experiences post natal bleeding is not allowed to recite any verses from the Holy Quran. Saaiduna Ibn Umar Radiallahu Anhu relates that the Prophet of Allah Sallallahu Alahi Wasalam has said “A Haidh and a person in need of a bath must not recite anything from the Holy Quran.” (Sunan Tirmizi p.34 v.1) NOTE: A Haidh and Post Natal bleeding woman have the same ruling. 2. Similarly, she is not allowed to perform tawaf. Saaidah Aaisha Radiallahu Anha came to Makkah for Hajj and was a Haidh. She complained to the Prophet of Allah Sallallahu Alahi Wasalam that she was unable to perform the rituals of Hajj. The Prophet of Allah Sallallahu Alahi Wasalam informed her “Do what the pilgrims do apart from tawaf, which should be done when you become purified.” (Sahih Bukhari p.44 v.1) 3. She is not allowed to enter the Mosque. Saaidha Aaisha Radiallahu Anhu relates that the Prophet of Allah Sallallahu Alahi Wasalam would be in Itikaf while she was in her room which was adjacent to the Masjid, he would stretch his head out of the Masjid for her to watch while she was a Haidh. (Sahih Bukhari) 4. She is not allowed to fast or pray. However she should do qadha of the fasts on a later date. (Raddul Muhtar p.485 v.1) 5. She is not allowed to engage herself in sexual intercourse. (Surah Baqarah v.222) 6. She will be allowed to engage in foreplay (touching, kissing etc) with her husband. The only restriction is that intercourse is not to be engaged. Saaidah Aaisha Radiallahu Anhu reports if any of the wives of the Prophet of Allahu Sallallahu Alahi Wasalam became a Haidh, the Prophet of Allah Sallallahu Alahi Wasalam would instruct her to trouser herself and he would then engage in foreplay. (Sahih Muslim p.141 v.1) Direct contact between the womans’ navel and the knees is impermissible. Indirect contact such as stimulation through a barrier (i.e.clothing) is permissible. Similarly, direct contact above the navel and below the knees is permissible. (Fatawa Hindiyyah p.39 v.1) It will be permissible for a woman experiencing post natal bleeding to hold dua books with verses of the Quran in them. It is permitted to recite duas from the Holy Quran with the intention of dua, though not with the intention of reciting the Holy Quran. (Raddul Muhtar p.488 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

wa'alaykumus salaam the thread is as it was sis, i haven't moved or merged anything...which one?

شَبِّتْنِيْ بِهٖ حَتّٰى أَلْقَاكَ ِAssalaamu 'alaykum Acacia.. The sheen ش in the beginning (i think) should be a thaa ث

Combining Zuhr and Asr at Arafah By Mufti Shafiq Jakhura Q.Is it permissible to combine Zuhr and Asr in ‘Arafah? A.According to the Hanafi school, if one performs the Zuhr and Asr salah together with the Imam of the Haj, who generally performs these prayers in the masjid in Arafat, then they should be performed together. However, if these salahs are performed in one’s own tent then they should be performed separately at their respective times even though they are performed in congregation. And Allah Ta’ala Knows Best Source

Madinah Munawwarah Words cannot describe the love and attachment each believer possesses for Madinah Munawwarah. It is the ardent wish and desire of every believer to be present in Madinah Munawwarah at all times and enjoy the serenity, peace and blessings found within its precincts. Virtues of Madinah Munawwarah Indeed Madinah Munawwarah is the envy of all the cities in the world, for it holds within its soil the best of all creation, Muhammad (Sallallahu Alaihi Wasallam). The great fortune and preference afforded to Madinah Munawwarah can be easily seen in the fact that Allah Ta’ala specifically chose it for the hijrat (migration), residence and resting place of Nabi (Sallallahu Alaihi Wasallam). The Ahaadith mention many virtues of Madinah Munawwarah. Few of which are mentioned below. Nabi (Sallallahu Alaihi Wasallam) made special Duaa for Madinah Munawwarah: O Allah! Grant Madinah Munawwara double the blessings You granted Makkah Mukarramah. (Saheeh Bukhari #1885). “Between my house and my pulpit lies a garden from the gardens of Paradise (Saheeh Bukhari #1888) Whoever bears the difficulties and hardships of Madinah Munawwarah with forbearance, then I will intercede or be a witness for him on the Day of Qiyaamah. (Muslim # 3344) Etiquettes of Madinah Munawwarah It is indeed a great honour and privilege for a person to undertake this spectacular journey and become the neighbour of Rasulullah (Sallallahu Alaihi Wasallam) for a few days. In order to take maximum benefit from this great city and to avoid returning empty-handed, one is required to adopt a certain code of conduct. There are many things a person needs to consider while in Madinah Munawwarah, but for the sake of brevity just a few are mentioned below. One needs to correct his intention from home. One needs to ask oneself 'why am I undertaking this journey?’ It is indeed a great calamity for one to undertake such a momentous journey with an incorrect intention such as shopping etc. One’s intention should be to visit Nabi (Sallallahu Alaihi Wasallam) and to present salaam directly to him. What a great good-fortune! Nabi (Sallallahu Alaihi Wasallam) mentioned in one Hadith, ‘Whoever comes to visit me with no other motive driving him to come to me, then it is a right upon me to intercede on his behalf on the day of Qiyaamah. (Tabraani). One should not harm, speak ill or hurt the feelings of the people of Madinah Munawwarah. These are the neighbours of Rasulullah (Sallallahu Alaihi Wasallam). No matter what colour they may be, whether they are Arab or not, we must respect them because they are the people of the city of Rasulullah (Sallallahu Alaihi Wasallam). In one Hadith, Nabi (Sallallahu Alaihi Wasallam) mentions, ‘Whoever plots against the people of Madinah Munawwarah will be destroyed just as salt dissolves in water’. (Saheeh Bukhari #1877) One should constantly recite durood shareef while in Madinah Munawwarah. One should ensure to read all his salaah in the Masjid-e-Nabawi. Nabi (Sallallahu Alaihi Wasallam) mentioned: “A single salaah in my masjid is better than a thousand salaah in any other masjid except Masjid-e-Haraam.” (Saheeh Bukhari #1190) One should be watchful of his company and should not be influenced by the wrong ideologies of others, since all types of people are found in these holy lands. One should take out time and visit the various historical sites in Madinah Munawwarah and its surroundings such as Masjid-e-Qubaa, Badr, Uhud etc. to bring back the memories of Nabi (Sallallahu Alaihi Wasallam) and Sahaabah (Radiyallahu Anhum) and their sacrifices for the cause of Islam. Make Duaa for death in Madinah Munawwarah. As Hadhrat Umar (Radiallahu Anhu) made Duaa “O Allah, grant me martyrdom in Your path and grant me death in the city of Your beloved (Sallallahu Alaihi Wasallam). (Saheeh Bukhari #1890) Al-Haadi

Visiting the Raudha Mubaarak (part 2) Etiquettes of visiting the Raudha Mubaarak: When visiting the Raudha Mubaarak is such an important and meritorious act, then obviously it deserves utmost respect and etiquette. There are many etiquettes of visiting the Raudha Mubaarak, the details of which are not within the scope of this article. However a few shall be listed below: In principle, we should understand that during the entire journey to Madinah Munawwarah and the visit to the Raudha Mubaarak, the main element is love. If one has true love for Rasulullah sallallahu alaihi wasallam, then no one needs to instruct him how he should conduct himself in the esteemed presence of Rasulullah sallallahu alaihi wasallam. All these etiquettes would be displayed instinctively by him. The intention for visiting Madinah Munawwarah should be purely to visit Rasulullah sallallahu alaihi wasallam. One should not feel that he is visiting a dead person, rather it is the belief of the Ahlus Sunnah wal Jamaa`ah that Rasulullah sallallahu alaihi wasallam is alive in his grave. (Refer Shifaaus Siqaam, Alqoulul Badee` and other detailed books on this subject.) Upon reaching Madinah Munawwarah, one should settle down as quick as possible (without rushing), take a bath, wear one’s best clothes and apply `Itr (as one does on the days of Jumu`ah and `Eid). Proceed to the Musjidun Nabawi keeping in mind the sacredness of the land upon which one is walking. Be absolutely grateful to Allah Ta'ala for bestowing one with this great opportunity despite not being worthy of it. It is preferable to give some Sadqah before presenting oneself at the Raudha Mubaarak. Enter the Musjid fulfilling all the etiquettes. Read two Rakaats of Tahiyyatul Musjid, preferably in the Riyaadhul Jannah if possible, otherwise in any other place in the Musjid. Engage in Du`aa, by firstly thanking Allah Ta'ala for affording one this great opportunity and secondly begging Him for His forgiveness. Thereafter, one should implore Allah Ta'ala to cleanse one’s heart and make one befitting of appearing before the august presence of Rasulullah sallallahu alaihi wasallam. Proceed to the Raudha Mubaarak with utmost respect, with the heart brimming with the love of Rasulullah sallallahu alaihi wasallam and with the tongue constantly engaged in Durood. Present oneself before Rasulullah sallahu alaihi wasallam and offer one’s Salaam to him imagining him replying to the Salaam and with the full conviction that he does reply to the Salaam. Instead of reading the Salaam from a card or book in parrot-fashion, one should rather offer short forms of Salaam with full concentration, e.g. “As Salaatu was Salaamu `alaika ya Rasulallah” or “As Salaamu `alaika Ayyuhan Nabiyyu wa rahmatullahi wa Barakaatuh”. Convey the Salaams of others in this manner, “As Salaatu was Salaamu `alaika ya Rasulallah min (the person’s name)”. Request Rasulullah salallahu alaihi wasallam for his intercession on the day of Qiyaamah. Engage in Du`aa to Allah Ta'ala for all one’s needs. There is great hope of this Du`aa being accepted. Remain standing in front of the Raudha Mubaarak for as long as one remains focused. Move slightly to the right and offer Salaam to Abu Bakr radiyallahu anhu in these words, “As Salaamu `alaika ya Aba Bakr”, and move further to the right and offer Salaam to `Umar radiyallahu anhu saying, “As Salaamu `alaika ya `Umar”. If one follows these few guidelines, with concentration and the correct frame of mind, it will be a means of receiving tremendous benefit from this visit to the Raudha Mubaarak, Insha-Allah. May Allah Ta'ala bless us with the opportunity of presenting our impure souls and bodies in the esteemed court of Rasulullah sallallahu alaihi wasallam time and again with true love and respect, and then returning from there purified and forgiven, Aameen.

Visiting The Raudha Mubaarak (part 1) Virtues of visiting the Raudha Mubaarak: Presenting oneself in the court of Rasulullah sallallahu alaihi wasallam is one the greatest acts of worship, for which great rewards and virtues have been promised in the Ahaadeeth. Hereunder are a few virtues: “My intercession becomes necessary for the one who visits my grave.”(Daaraqutni/Bayhaqi) “Visiting me after my death is akin to visiting me during my lifetime.”(Daaraqutni) “The one who visits me with this being his sole intention will be in my company on the day of Qiyaamah.”(`Uqayli) (A detailed discussion on the authenticity of these narrations can be seen in the book Shifaaus Siqaam li Ziyaarati Khairil Anaam of the Hadeeth Master Taqiyyud Deen As-Subki (r.a.) and other detailed works on this subject.) One of the greatest virtues is that when a person presents himself before Rasulullah sallallahu alaihi wasallam and offers his salaam, Rasulullah sallallahu alaihi wasallam personally listens and replies to his salaam. (See Shifaaus Siqaam and Alqoulul Badee` of Shamsud Deen As-Sakhaawi r.a.) Together with the virtues, visiting the Raudha Mubaarak has always been the practice of the Ummah since the time of the Sahaabah y. Mulla `Ali Qari (r.a.) – the great Qari, Mufassir, Muhaddith and Faqeeh – writes: “Visiting Rasulullah sallallahu alaihi wasallam is one of the greatest acts of worship, most virtuous of deeds, most promising means of attaining high ranks and is close to the position of the compulsory acts according to the consensus of the Muslims, regardless of those who oppose this view.” (Manaasik Mulla Ali Qari, pg. 502) By this last statement Mulla `Ali Qari (r.a.) refers to some people who do not ascribe to any Mazhab. Under the pretext of directly following the Quraan and Hadeeth they contradict the entire Ummah and erroneously opine that it is impermissible to travel to Madinah Munawwarah with the intention of visiting Rasulullah sallallahu alaihi wasallam. However, this view is against the practice of the Sahaabah and Taabi`een and is the direct result of abandoning the following of the illustrious Imaams of Fiqh. Qaadhi `Iyaadh (r.a.) says: “Visiting the Qabr of Rasulullah sallallahu alaihi wasallam is an accepted and unanimously agreed practice amongst the Muslims and an encouraged virtuous deed.” (Shifaaus Siqaam pg. 53) Al-Haadi

How to quote a ‘weak but suitable’ Hadith? Question What do you mean when you say“This hadith is [weak but] suitable to quote.”? Does this mean that I may quote the narration by saying that the Prophet (sallallahu alayhi wa Sallam) said it without having to mention that there is a slight problem in the sanad or must i mention that there is a slight weakness in the sanad but it is suitable to quote? Answer When quoting a weak Hadith, one is not required to highlight its weakness. However, in academic discussions, it is good to indicate towards its weakness with the words: ‘it has been reported’ (ruwiya) etc. (Muqaddimah Ibnus Salah, pg.103-104 & Al-Ajwibatul Fadilah, pg.40) If an academic does point out its weakness, he should also ensure to state that it is still suitable (provided that is the case). The issue regarding weak Hadiths and their application is extremely pertinent. I hope to expound on it further in the near future insha Allah. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

Performing Salah on a Plane, Bus or Boat Question I noticed a person praying salah on the coach whilst travelling, would the salah be valid? The person was sitting whilst praying. The coach was not stationary. Similarly I see a lot of people praying on the plane whilst sitting would that be valid. Answer: In the name of Allah, the most Beneficent, the most Merciful. Your question will be looked at in the following three ways; Salah on an aeroplane Salah on a ship or boat Salah on a train or bus. With regards to salah on an aeroplane, it is an issue where there are different opinions regarding its validity. It is therefore, best one does not perform ones salah one board if one feels that he will be able to perform his salah when the plane lands. If that is not possible or there is a danger that the salah may become qadha then one can pray the salah on board the plane. However, it should be borne in mind that it is incumbent in that situation to pray salah standing, performing the ruku and sajdah properly facing towards the qiblah. If any one of these three conditions are missing one will be obliged to repeat the salah again. (Imdadul Fatawa p.587 v.1 & Fatawa Darul Uloom Deoband p.156 v.2) With regards to salah on a ship or boat, a moving ship allows a person to pray salah sitting down even without an excuse. However, it is best to perform the salah standing up. If the ship is anchored at sea, though is not being swayed, then it is regarded as a still ship at shore. A few rules are derived concerning a still ship at shore; if one offers prayer standing with part of the ship on the ground, his prayer is valid. If not, then his prayer is invalid unless he is unable to exit the ship, in which case he may offer the prayer standing. (Nurul Idah p.190 & Maraqi Falah p.421) Regarding salah on a train or bus, it is permissible to perform salah on a train or on a bus irrespective of whether the train or bus is moving or stationery. However, the conditions attached to the validity of such a salah are that the person stands and that he faces the qiblah. Salah will be invalid if any of these two conditions are not met. If the crowd is so much, one may perform salah sitting down and facing in any direction possible. However, one will be required to repeat his salah afterwards. (Ahsanul Fatawa p.88 v.4 & Fatawa Darul Uloom Deoband p.156 v.2) Finally, it should be borne in mind that any salah performed sitting on a seat even though they are able to perform salah standing would be considered invalid. (Fatawa Mahmoodiyah p.229 v.14 & Imdadul Fatawa p.568 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Traveling by Train or Aeroplane Question How I perform salat during travelling through train or aeroplane as there is difficult to find out proper direction of qibla. Also, it is difficult for one to stand for salat and manage his balance due to continuous to and fro movement one feels in the train and some times in the aeroplanes. Does one delayed his salat during travelling in train / aeroplane and wait for nearby station / airport. Is there any rule that one will return his salat which he prayed in the train / aeroplane whenever he reaches his destination? If yes, then how he will offer that salat again? Should he re-offer his already offered salat in train / aeroplane in normal way or as qaza salat? Answer Shari'ah has emphasised on performing Fardh Slaat on time. When you undertake a journey, you should first consider your Salaat and schedule your travelling in a way that enables you to perform Salaat out of the mode of transport. If that is not possible, then you should make arrangements to perform Salaat in the mode of transport. That is easily possible when travelling by plane or train. In doing so, ensure that you do not cause any inconvenience to the flight or programme in an aeroplane. Request the flight attendants service for performing Salaat in the plane. The Salaat in the plane and train must be performed with the Qiyaam (standing posture) and facing the Qibla direction. In a plane, generally, there is no sudden change in direction. If that happens in the train while performing Salaat, then you should change direction accordingly. The Salaat performed in the plane or train in the standing posture while facing and maintaining the Qibla direction will be valid. The Salaat does not have to be repeated. If you are unable to perform Salaat in the bus with those two conditions, standing and Qiblah, then perform Salaat on the seat and thereafter repeat the Salaat. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Istikhaarah on behalf of another Q. I am making Nikah soon Inshallah. Can I request someone else to make Istikharah for me? (Question published as received) A. Ideally, Istikhaarah should be done by a person striving to make the best decisions themselves. However, it is permissible for a person to request another person to make Istikhaarah on their behalf. If a person requests another person to make Istikhaarah on their behalf, that person should be a trustable person who knows the person requesting Istikhaarah as well the considerations related to his/her's circumstances. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Traveler's Salat (By Plane) By Mufti Ebrahim Desai Q 1.) When does the travel start? While leaving home or when the plane exits the runway? A 1.) The calculation of Safar (88 kms.) or more commences from home. However, a Musaafir (traveller) will make Qasr (perform two Rakaats in Dhuhr, Asr and Esha Salats) upon leaving the housing area of the vicinity. Q 2.) Is it necessary for a person in airplane to make Wudu or Tayammum and then perform Qasr Salat? A 2.) It is necessary to have Wudhu before performing Salat in the airplane. Q 3.) If we know the approximate Qibla direction then is it necessary to be in its direction on the seat of plane? A 3.) If it is possible for one to stand and perform Salat in the plane, it will not be permissible to sit and perform Salat in the plane. Q 4.) How we will do Ruku and Sujood on the seat? A 4.) Ref 3 Q 5.) How we will know that in that specific region from which the plane is passing, the time of Salat has started or it's ending? A 5.) One can inquire from the flight attendants the times for different regions. Q 6.) How the Jamaat can be performed on the seats? Should the Imam be ahead of other Muqtadi? A 6.) Due to shortage of space, Salat in the plane should be performed individually. Q 7.) When does the travel end? When the plane reaches the destination airport or when we reach the hotel or some other place? A 7.) Safar (travel) ends only upon returning home. In principle, a Musaafir is exempt from performing the Sunnat-e-Muakkadah (emphasized Sunnats) before and after Fard Salats. However, if time permits, it will be meritorious for him to perform the Sunnah Salats as well.