ummtaalib

Importance of Ahl al-Bayt عن عطاء ، عن ابن عباس ، عن النبي صلى الله عليه وسلم، قال : النجوم أمان لأهل الأرض من الغرق ، وأهل بيتي أمان لأمتي من الاختلاف ، فإذا خالفتها قبيلة ، اختلفوا فصاروا حزب إبليس[1] After acknowledging in previous articles for the readers the status and value of the Ahl al-Bayt and prior to introducing who the Ahl al-Bayt are; it is significant that the reader also acknowledges and recognises the importance of their presence, whether it was in the past and their value in spirit at present. Ibn Abbâs رضي الله عنهما narrates from the authority of the Prophetﷺ saying, ‘The stars are the sanctuary (guidance) for the people of earth from drowning, and the Ahl al-Bayt are the sanctuary for my nation. If a tribe has to refute this, then their refutation renovates amongst the group of Iblîs’.[2] In a different narration Ibn Abbâs رضي الله عنهما انما مثل اهل بيتي فيكم كمثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق[3] ‘ Certainly the example of my family amongst you is like the ship of Noah, one who embarks on it survives, one who refuses it drowns’. ‘The analogy of the Ark of Noah signifies that those who love and honor the Ahl al-Bayt and derive from their guidance will be rescued from the darkness of opposition, and those who will turn against them will be drowned in the sea of ingratitude and will perish in the desert of insubordination and rebellion[4].’ It is clear from the above two examples the importance the Prophetﷺ had given rightly to his beloved Ahl al-Bayt, who throughout history we find them not only as one of the greatest establishments of the Ummah, but pillars of guidance, sacrifice, and a guiding light towards understanding the laws and rulings of Allah, shown to them by their ‘grandfather’ the Prophetﷺ for whom he ﷺ had instructed and ordered to love and raise to a higher status amongst rest of the believers. As Muslims we claim and adhere to the love of the Prophetﷺ is most beloved and treasured to each and every individual, therefore it is only divine and obligatory that the same love and importance is also shared for the progeny of the Prophetﷺ. ‘O’ Family of my Prophet, certainly you have the status granted to you from the heavens, gratitude and obedience prescribed by the most beloved to me for his most beloved.’ It is from this treasured love the Prophetﷺ had given to his family that the distinctive attention of the Prophetﷺ was achieved, where the light and elegance was passed on from the Prophetﷺ to Ali (I am from Ali and Ali is from me[5]) and his wife, the daughter of the Prophetﷺ Fatimah رضي الله عنهما, and It is from this pure and enlightened linage did Allah Almighty send the fragrance of paradise to walk amongst the dunes of Arabia, Hassan who resembled his grandfatherﷺ from the navel to the head, and Hussein who resembled his grandfather ﷺ from navel to the feet رضي الله عنهما, who were the most beloved and cherished offspring of the Prophetﷺ, in whose absence grief and sadness would befall the heart of the Master of the Universe ﷺ crying out for their love أثم لكع أثم لكع. The same two fragrance for whom the Prophetﷺ stood down from the pulpit giving a sermon, holding them tight in his blessed arms and claiming his love to the congregation, for whom the Prophetﷺ prolonged his prostration whilst the companions had thought revelation was being sent, in order not to harm Hussein playing on the back and neck of the Prophetﷺ saying, ‘Whoever loves me shall love him too[6]’. The Prophetﷺ also said regarding his Ahl al-Bayt, ‘Do not be ahead of them for you will perish, do not turn away from them for you will be misled and do not teach them, learn from them since they know more than you do[7].’ In the following articles to be published we shall read and explore the most notable and important figures of the prestigious linage of the Prophetﷺ and relate how their lives had a great impact on the Ummah and how Allah the Almighty had raised specific figures within the Ahl al-Bayt for every Muslim to follow and take as guide. May Allah bless us with the love of the Prophetﷺ and instill in our hearts the same love for his linage. Sheikh Muhammad Dudha Makkah-Saudi Arabia [1] Ibn Hajar, Al Sawaiq 190 Nisapurī, Al Mustadrik Vol 4 Hadith 4769 [2] Ibid [3] Suyūtī, Jam’ Al Sagīr 8162 [4] Ibn Hajar, Al Sawaiq 190 [5] Tirmidhi, 3718/5 [6] Tabrani, [7]Ibn Hajar, Al Sawaiq 233 Hadith 26

Virtues of Ahl al-Bayt إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا “Allah only intends to keep (all sorts of) filth away from you, O members of the family (Ahl al-Bayt of the Prophet), and to make you pure through a perfect purification” The above verse of the Qur’ān from Surah Al Ahzāb is a blessed testimony from Allah the Almighty expressing the importance of the Ahl al-Bayt and to illustrate their status amongst the Ummah as people who have been perfected and purified. The Ahl al-Bayt are those who have been perfected by the teachings and understandings of the blessed Prophet صلى الله عليه واله وسلم on earth, and at the same time purified from sins from the heavens by Allah. Such a blessed testimony and status is of no surprise for those who lived their lives in the household of the Prophet صلى الله عليه واله وسلم and were taught directly by him. The Majority of the famous Mufasirīn are on the opinion the above verse was revealed for Fātimah, Alī, Hassan and Husseinf, however there are a few who are on the opinion that the wives of the Prophet صلى الله عليه واله وسلم , his Uncle Abbās and his family f are also included amongst the Ahl al-Bayt. Imam Ahmad states from Abī Sa’īd Al Khudrī f ‘that it was revealed for five, the Prophet صلى الله عليه واله وسلم, Alī, Fātimah, Hassan and Hussein’, the same was narrated by Ibn Jarīr and Tabranī. Their opinions were based on the famous hadīth al Kisā (Garment) where Muslim narrates, ‘The Prophet صلى الله عليه واله وسلم had summoned them and covered them under his garment and recited the above verse, saying ‘O Allah these are my family and my special people, cleanse them from filth and purify them through a perfect purification’. Umm Salamah g one of the wives of the Prophet صلى الله عليه واله وسلم was standing asked, ‘Am I one of them?’ The Prophet صلى الله عليه واله وسلم replied saying, ‘You are in the good”. أدخل اولئك تحت كساء عليه وقرأ هذه الاية وقال "اللهم هؤلاء أهل بيتي وحامتي أذهب عنهم الرجس وطهرهم تطهير" فقالت أم سلمة وأنا منهم؟ قال : "إنك على خير"[1] In another narration after the purification the Prophet صلى الله عليه واله وسلم said, ‘I declare war on those who declares war on them, peace on those who declares peace on them. I am an enemy of those who show enmity towards them’, and in another narration after placing the garment over them the Prophet صلى الله عليه واله وسلم placed his hand on them and recited saying, ‘O Allah certainly these are the family of Muhammad, place your blessings and mercy on the family of Muhammad, verily you are the Most Praiseworthy’. Umm Salamah says, ‘I raised the garment to enter with them, but he (The Prophet صلى الله عليه واله وسلم) took it away from my hand and said’, ‘you are in a good place’. (حديث مرفوع) حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ عَلِيِّ بْنِ زَيْدٍ ، عَنْ شَهْرِ بْنِ حَوْشَبٍ ، عَنْ أمِّ سَلَمَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِفَاطِمَةَ إِيتِينِي بِزَوْجِكِ وَابْنَيْكِ فَجَاءَتْ بِهِمَا ، فَأَلْقَى عَلَيْهِمَا كِسَاءً فَدَكِيًّا ثُمَّ وَضَعَ يَدَهُ عَلَيْهِمْ فَقَالَ : اللَّهُمَّ هَؤُلاءِ آلُ مُحَمَّدٍ فَاجْعَلْ صَلَوَاتِكَ وَبَرَكَاتِكَ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ إِنَّكَ حَمِيدٌ مَجِيدٌ قَالَتْ أُمُّ سَلَمَةَ : فَرَفَعْتُ الْكِسَاءَ لأَدْخُلَ مَعَهُمْ فَانْتَزَعَهُ مِنْ يَدِي وَقَالَ : إِنَّكِ لَعَلَى خَيْرٍ The above Qur’ānic verse sends a very clear message to the believers of this Ummah, presenting the virtues and the status of Ahl al-Bayt, of protecting them and looking after their affairs. The Holy verse starts with the wording إنما which refers to (الحصر) where the following indicates to a commandment or an order[2]. Here Allah commands for all the filth and sins to be removed from them, and to be cleansed from any inappropriate and unethical characteristics and behavior, which some scholars have included being pardoned from Hell, being the ultimate virtue through this purification. Enough is to say that many Mufasirīn have calculated over thirteen verses from the Qur’ān related to Ahl al-Bayt[3]. As for the virtue and status of them the following hadīth are evident to their position: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ’ إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ ذُرِّيَّةَ كُلِّ نَبِيٍّ مِنْ صُلْبِهِ ، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ ذُرِّيَّتِي فِي صُلْبِ عَلِيِّ بْنِ أَبِي طَالِبٍ، The Prophet صلى الله عليه واله وسلم said, ‘Allah the Almighty has kept the entire Prophet’s linage by their hearts, where as Allah the Almighty has kept my linage through the heart of Alī’.[4] قال رسول الله صلى الله عليه وسلم : سألت ربي أن لا يدخل النار أحدا من أهل بيتي ، فأعطاني ذلك The Prophet صلى الله عليه واله وسلم said, ‘I called upon my Lord for my Ahl al-Bayt not to be entered into the fire, and it was granted’.[5] قَالَ : قَالَ رسول الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ :’إن فاطمة أحصنت فرجها فحرمها الله وذريتها عَلَى النار’ The Prophet صلى الله عليه واله وسلم said, ‘Certainly Fātimah has guarded her chastity, therefore Allah has made the fire forbidden for her and her linage’.[6] علي قلت :" يا رسول الله لم سميت فاطمة ، قال : إن الله قد فطمها وذريتها عن النار يوم القيامة" وفي الرواية "إِنَّمَا سُمِّيَتْ فَاطِمَةُ لأَنَّ اللَّهَ , تَعَالَى , فَطَمَ مُحِبِّيهَا مِنَ النَّارِ" Alī asked, ‘O Prophet of Allah, why did you call her Fātimah?’ He replied, ‘Verily Allah has weaned her and her family away from the fire.’[7] In another narration, ‘She was called Fātimah as Allah the Exalted has weaned her and her followers from the fire’.[8] There are numerous virtues and traditions collected related to Ahl al-Bayt, which according to all the scholars are the most precious people after the Prophet صلى الله عليه واله وسلم. A family household that was perfected by the Prophet صلى الله عليه واله وسلم himself, and purified from the Most Exalted, Allah. May Allah the Exalted show us the true love of His beloved Prophet صلى الله عليه واله وسلم, his family, and his companions f. Sheikh Muhammad Dudha Saudi Arabia [1] Muslim 1883-2424/4, Tirmidhī 351/5: 3205, Al Musnad-Imam Ahmed 292/6, Ibn Kathir-Tafsīr Al Qurān 493/3, Al Bagawī-Mālim Al Tanzīl 529/3, Al Bayhaqī-Al I’tiqād Ala Madhab Al Salaf 186, Hākim Al Nisapurī-Al Mustadraq 146/3, Al Suyutī-Al Itqān 563/2 and many other titles. [2] Mu’jam Al Wasīt ويعرف أَيضاً بالقصر الحَصْر :( عند علماء العربيَّة ) : إِثبات الحكم للمذْكور ونفيه عما عداه ، [3] Ibn Hajar, Al Sawaiq 180-210 [4] Tabranī, Mu’jam Al Kabīr 2563/2630, Al Baghdadī, Tarīkh Al Baghdad 213, Ibn Jawzī, Al Ilal 330/339 [5] Suyūtī, Al Hawī lil Fatawā251 [6] Shawkanī, Qawāi’d al Majmū’ah 1161/120, Daral Qutnī, Ta’līqāt 166, Bazār, Al Bahr Al Zakhār 1640/1829, Asqalanī, Ithāf 12080, Tabranī, Mu’jam Al Kabīr 2558/2625, [7] Ibn Jawzī, Mawdūāt Al Kubrā 685/1421, [8] Shawqanī, Qawāi’d al Majmū’ah 1160/119

The Status of Ahl al-Bayt. إني أوشك أن أدعى فأجيب، وإني تارك فيكم الثقلين: كتاب الله عز وجل وعترتي، كتاب الله حبل ممدود من السماء الى الارض، وعترتي أهل بيتي وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض، فانظروا كيف تخلفوني فيهما. ‘O’ People! I am about to be called upon, and so I will soon be leaving you. I leave behind upon you two valuable matters, the Book of Allah and my lineage. The Book of Allah as a cord extended from the heavens to the earth and my lineage the Ahl al Bayt. The Benevolent and All Knowing (Allah) has informed me that these two will be inseparable (from each other), till they reach me at the pool of blessings (al-Hawd). See then, how you are successful pertaining to them. (Musnad Imam Ahmad, Vol. 4). If you ask any common Muslim about the importance of the Qur’ān, you will get a straight forward answer, in terms of its crucial nature and importance in Islam. Similarly, if you asked a scholar he would reply, “The most precious guidance given to mankind, in order to guide and be guided, is the Qur’an”. The above Hadith uttered by the Prophet صلى الله عليه واله وسلم during his last moments on earth emphasizes the significance of this book. Yet, at the same time it is coupled with the importance of his family and lineage, why? The Aqīdah of Ahl as-Sunnah wa’l-Jamā’ah towards the أهل البيت Ahl al-Bayt is based on a moderate yet firm position, where the أهل البيت Ahl al-Bayt are to be loved, praised and elevated to a position that befits their status. They are from the most honored lineage and noblest of the companions which necessitates mandatory love for them, being an essential part of faith ايمان. Ibn ‘Abbas narrates, “I swear on whom my life belongs to, no one believes until Allah is beloved and my family members”, (‘Abd al-Muhsin al-‘Abbad), this was also the Aqīdah of Ibn Taymiyyah, who continues, ‘Allah has ordained on us the love of أهل البيت Ahl al-Bayt by honoring the Prophet صلى الله عليه واله وسلم, loving them and having obedience to them as in the same manner you love and obey the Prophet صلى الله عليه واله وسلم. , causing harm and grief to them is causing harm and grief to the Prophet, therefore it is فرض واجب obligatory on us and we are rewarded in return’. (Majmu’ al-Fatawa 487/4). Abu Bakr (RA) states, ‘I swear on whom my life belongs, the closeness of the Prophet’s family is more beloved to me than that of my own’, (Bukhari 4241). Sha’bī narrates, ‘Zaid ibn Thabit had performed funeral prayers when Ibn ‘Abbās had arrived, he kissed his hands and said, “This is the way we were ordered to do for the أهل البيت Ahl al-Bayt”, (Tabaqat Ibn Sa’dī 2/360). Imam Abī Bakr Muhammad bin Al Hussain Al Aajarī in his book Sharī’ah states, ‘it is an obligation upon all believing man and woman to love the أهل البيت Ahl al-Bayt صلى الله عليه واله وسلم. Banu Hashim, Alī Abī Talib, his sons and his progeny, Fatimah, her children and her progeny, Hassan and Hussain, their children and their progeny, Jafar al-Tayar, his children and his progeny, Hamzah and his children, ‘Abbas, his children and his progeny, may peace and blessings be upon them. These are the أهل البيت Ahl al-Bayt of the Prophet صلى الله عليه واله وسلم. It is obligatory on all Muslims to love them, to respect them, to care for them, to be aware of their well being, to be tolerant with them and to pray for them’, (2276/5). Hafidh ibn Kathīr states, ‘we do not deny the will given to the أهل البيت Ahl al Bayt, and having being ordered to be kind to them, to respect them, to be generous to them as they are from the blessed and cleansed progeny, the most honored house that has been sent to mankind, especially when they are the followers of the Prophet’s Sunnah, as were ‘Abbās and his son, ‘Alī and his family.’ (Tafsīr ibn Kathīr, 199/6). Therefore there are no doubts or any uncertainties concerning the status and position of أهل البيت Ahl al Bayt amongst the Ummah, where love for them is not just part of faith but Allah and his Messenger have made it obligatory on all Muslims, which is their right on all Muslims. May Allah’s Peace and Blessing be upon His Messenger and his beloved Family. Sheikh Muhammad Dudha Saudi Arabia

The Rights of Ahl al Bayt Unfortunately today many of the common followers of the Ummah have not fully understood the true essence and meaning of following the Ahl al Bayt أهل البيت and at the same time have misunderstood them due to other concepts and understanding of different groups. Ahl al Bayt in the Arabic language is a phrase given literally to the understanding and meaning of the people of the house or the family members, and at times would refer before the rise of Islam to a clan or a ruling tribe. For all Muslims, the Prophet صلى الله عليه واله وسلم has a very revered and great status and seen special to all, with many verses of the Qur’ān and Hadīth have instructed the believers to do so, the same goes for the Prophet’s family. In the Qur’ān Allah the Almighty commands his beloved messenger saying, ‘Declare (O Muhammad), I ask you all nothing in reward excluding the love for my kin’. (Surah 42: Verse 23). Allah commands the Prophet صلى الله عليه واله وسلم to declare to the Ummah the love of his family, using the Arabic term ‘Qurba’, which means his closest kinship with love and compassion. Imam Ahmad bin Hanbal in his famous book Fādhil as Sahāba’, writes when this verse was revealed many of the Prophet’s صلى الله عليه واله وسلم companions asked him, ‘O Prophet of God, who are those close to you and who are those people whose fondness and love is obligatory on us’? The Prophet صلى الله عليه واله وسلم replied, ‘They are Alī, Fātimah and their two children’, repeating his words three times, this was also the opinion of the famous exegetes Sayūti who refereeing to the above verse quotes Ibn Abbās. ‘The right of the Prophet صلى الله عليه واله وسلم is to honor him by honoring his family and loving them for his sake’. Imam Shafī who is known as one the most influential scholars of hadīth in his famous book Diwan as Shafī writes after being accused, ‘O pilgrims! On your way to the House of Allah, pause shortly at the sands of Muzdalifah, at dawn, when the caravans of the pilgrims move towards Mina, call upon them and say, if love of the Prophet’s family means to refuse, then let mankind know that I am a Rafidī’. (Diwan as Shafī, page 72). Amongst the rights of Ahl al Bayt is to preach blessings and salutations on them as well as on the Prophet صلى الله عليه واله وسلم known as Salawāt, taught by the Prophet صلى الله عليه واله وسلم. It is a common mistake by many Muslims including many educated scholars who preach their blessings unto the Prophet (peace and blessings be upon him and his family) but forget the rights and due that is commanded by Allah and His messenger for his family. Ibn Hajar states in his book Al Sawāiq, the Prophet صلى الله عليه واله وسلم saying, ‘do not deliver unfinished salutations’, when asked by the companions what he had meant by unfinished salutations he replied, ‘Do not say O Allah send peace and blessings upon Muhammad, instead say O Allah send peace and blessings upon Muhammad and upon his family.’ Imam Shafi once again beautifully concludes saying in his Diwan, ‘Oh the love of the Ahl al Bayt is such, that it is a must, since the Quran has established it, suffice it is that their distinction is so, that prayer is invalid when no salutations is offered unto them’. Hence whoever performs prayer and does not declare his salutations for the Prophet and his family, his prayer is incomplete and will not be accepted. May our abundant salutations, peace and blessings be upon the final messenger and on his beloved family, for whom love is mandatory and our salah is void without. Sheikh Muhammad Dudha Makkah-Saudi Arabia (With permission from Islamic Tarbiyah Academy)

Question Other than the combined salaah of a traveler, what other factors validates the combining of salaah for non-travelers? Answer Assalāmu `alaikum Warahmatullāhi Wabrakatuh, From the outset, it is essential to understand the concept of combining salah. According to the Hanafi Mazhab there are two dimensions pertaining to “combining” salah. The first relates to where, in reality, one salah is performed in another salah time, for example, the Asr salah is performed in the Zuhr time. In the second dimension however, both the salah are read within their individual allotted time but since they are performed so close to each other, it appears that one is read in the other salah time. For example, the Zuhr salah is performed just prior to the Zuhr time elapsing whilst the Asr salah is performed immediately upon entry of the Asr time. Now with the rulings – As for the first dimension, where one salah is performed in another salah time, this is only permissible during the days of Hajj and on two occasions only (if the requirements are met). Nonetheless, the first occurs on the day of Arafah where the Asr salah is performed in the Zuhr time (Jam’a Taqdeem); whilst, the second occasion is in Muzdalifah, where the Maghrib salah is delayed and performed in the Esha time (Jam’a Ta’kheer).[1] (Al Bahrur Raiq Pg.1, Vol. 3) Apart from the 9th day of Hajj, it is not permissible to combine two Salats in one time. As for the second dimension, where both the salah are read in their individual allotted time but since they are performed so close to each other, it appears that one is read in the other salah time. We should consider that the Jurists of Islam (Fuqaha) have stipulated preferable times during which the daily salah ought to be performed. For example, the Maghrib salah should be performed immediately after sunset, whilst Fajr should be performed about 20 minutes to half an hour before sunrise, etc. These times have been extracted from the Ahadith and life of Rasulullah (Sallallahu Alayhi Wasallam) and so, adhering to these is of great benefit and will assure our salah to be in constant check. Furthermore, on occasions of travel (as you have asked), illness, etc. if one cannot perform the salah on the recommended times, it may be performed in other suitable times (however, within that specified salah time, i.e. Asr in the Asr time, and Esha in the Esha time, and so on). Salah performed out of its stipulated time will render the salah qadha (postponing the salah), and one would be sinful for doing so. And Allah Ta’āla Knows Best Maulana Zeyad Danka Student, Darul Iftaa South Africa Checked and Approved by, Muftī Ebrahim Desai. www.daruliftaa.net [1] ( قَوْلُهُ : وَعَنْ الْجَمْعِ بَيْنَ الصَّلَاتَيْنِ فِي وَقْتٍ بِعُذْرٍ ) أَيْ مُنِعَ عَنْ الْجَمْعِ بَيْنَهُمَا فِي وَقْتٍ وَاحِدٍ بِسَبَبِ الْعُذْرِ لِلنُّصُوصِ الْقَطْعِيَّةِ بِتَعْيِينِ الْأَوْقَاتِ فَلَا يَجُوزُ تَرْكُهُ إلَّا بِدَلِيلٍ مِثْلِهِ وَلِرِوَايَةِ الصَّحِيحَيْنِ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ { وَاَلَّذِي لَا إلَهَ غَيْرُهُ مَا صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةً قَطُّ إلَّا لِوَقْتِهَا إلَّا صَلَاتَيْنِ جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ بِعَرَفَةَ وَبَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِجَمْعٍ } ، وَأَمَّا مَا رُوِيَ مِنْ الْجَمْعِ بَيْنَهُمَا فَمَحْمُولٌ عَلَى الْجَمْعِ فِعْلًا بِأَنْ صَلَّى الْأُولَى فِي آخِرِ وَقْتِهَا وَالثَّانِيَةَ فِي أَوَّلِ وَقْتِهَا وَيُحْمَلُ تَصْرِيحُ الرَّاوِي بِالْوَقْتِ عَلَى الْمَجَازِ لِقُرْبِهِ مِنْهُ وَالْمَنْعُ عَنْ الْجَمْعِ الْمَذْكُورِ عِنْدَنَا مُقْتَضٍ لِلْفَسَادِ إنْ كَانَ جَمْعَ تَقْدِيمٍ وَلِلْحُرْمَةِ إنْ كَانَ جَمْعَ تَأْخِيرٍ مَعَ الصِّحَّةِ كَمَا لَا يَخْفَى … (كتاب الصلوة , الجمع بين الصلوتين فى وقت بعذر) Source

How to determine whether one performs Qasr or not during Hajj In order to determine whether one will perform Qasr Salaah or not during the Hajj period, it is necessary to determine whether one is traveller or not. Mufti Muhammad Faruq in "Women's guide to Hajj & Umrah" explains in the following words: Before setting off for Mina it is necessary to determine how long the stay was in Makkah Mukarramah to determine whether one is a Musaafir (Shar'ee traveller) or not. The number of days spent in Makkah Mukarramah prior to going to Madinah Munawwarah will not be included in this count. Only the days spent immediately before going to Mina will count. If the stay was for less that fifteen days in Makkah Mukarramah before going to Mina, then the person is considered a Musaafir (Traveller) and two Fardh rakats of Dhuhr, Asr and Isha are to be performed in Makkah Mukarramah and throughout Hajj. If the stay was for fifteen days or more, the person is not a Musaafir and the normal four Fardh rakats in Salaah will apply in Makkah Mukarramah and throughout Hajj. *Note: A Woman travelling in the state of Menstruation If a woman travels whilst in the state of menstruation, it is not counted as a Shar'ee journey. A woman will only be a Musaafir if she arrive s in Makkah Mukarramah (either from home or from Madinah Munawwarah) having travelled at least 48 miles whilst not in menstruation and intends to stay in Makkah Mukarramah for less than fifteen days before leaving for Hajj. If she travelled less than 48 miles whilst not in menstruation, she will not be considered a Musaafir. So, when the woman's menstruation ends, even though she stays in Makkah Mukarramah for less than fifteen days, she must perform full Salaah in Makkah Mukarramah and throughout Hajj.

Hanafis & Qasr Salaah in Arafah Question Why we Hanfi dont read qasar namaz in Arafat (masjid-e-Nimra) when it is done by Prophet alayhisalaam ? I need valid reason please Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) In principle, if one is a musaafir, and is staying in Makkah for less than fifteen days, then he must pray qasr during his hajj. However, if one intends to stay in Makkah for fifteen days or more, then he must pray full salaats, as he will be a muqeem[1] The Prophet, salllallahu alayhi wa sallam made qasr in ‘Arafaat because he was a musaafir. And Allah Ta’āla Knows Best Muhammad Haris Siddiqui Student Darul Iftaa Melbourne, Australia Checked and Approved by, Mufti Ebrahim Desai. Part of Q/A here [1] قدوري ص.١٥٠ – إدارة القرآن و العلوم الإسلامية كنز الدقائق ١١٧٨ – إدارة القرآن و العلوم الإسلامية الاختيار لتعليل المختار ١١٢١ – دار القباء الدر المختار ص.١٠٥ دار الكتب العلمية

Qasr in Arafah Question Is performing Qasr in Arafa part of hajj or is it due to the Journey condition. Many perform 2 rakah for zohar and Asar on arafa day even imam who is a Muqeem not musafir. so, does it mean that this varies due to differnce in school of thoughts(Maslak). Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh According to the madhab of Imam Abu Hanifa (Rahimahullah), praying qasr salah of Zuhr and Asr in ‘Arafah will be due to one being a musaafir (traveler). If one is a muqeem (resident), it will be necessary to pray the full salah. The same rules also apply to the Imam in ‘Arafah. If the Imam is a resident, it is necessary for him to complete the full salah and all followers must complete the entire salah with him. If the Imam is a traveler, it is necessary for him to pray qasr and those who are residents praying behind him must stand up when he says salaam to complete the salah. It is not permissible for the Imam to pray qasr if he is a resident. If he is a resident and still shortens the salah, it will be necessary to repeat the salah. Also, according to the preferred view in the Hanafi madhab, it will only be permissible to combine the Zuhr and Asr prayers in ‘Arafah if they are observed behind the Imam. If separate congregations or individuals pray in the tents, they must pray Zuhr and Asr in their respectable times. فصل في الجمع بين الصلاتين بعرفة…….(ثم ان كان الامام مقيما اتم الصلاة, و اتم معه المسافرون ايضا) اي و كذا المقيمون, (و ان كان) اي الامام (مسافرا قصر) با لتخفيف لكون القصر واجبا على المسافر, فلو اتمه اساء, (و اتم المقيمون) اي بعد سلام الامام, اذ يحرم قيام الماموم قبل السلام………و الحاصل ان الامام ان كان مقيما, فلا يجوز القصر للمسافرين و المقيمين, و ان كان مسافرا فلا يجوز القصر للمقيمين. (و لا يجوز للمقيم) اي و لو كان اماما (ان يقصر الصلاة) اي لاختصاص القصر با لمسافر اجماعا, و انما الخلاف في كون الجمع للنسك و السفر, (و لا للمسافر ان يقتدي به) اي بالمقيم, (ان قصر) (Munasik Mulla Ali Qari, 194-195, Idaratul Quran) (الجماعة فيهما) و هذا عند ابي حنيفة خلافا لهما, (فلو صلى الظهر وحده والعصر مع الجماعة, او با لعكس, او صلاهما وحده) اي منفردا فيهما, (لا يجوز العصر قبل وقته) اي عند ابي حنيفة (Munasik Mulla Ali Qari, 198, Idaratul Quran) (Aap Ki Masaail, 4/125, Maktaba Bayyanat) And Allah knows best Wassalam u Alaikum Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah Part of Q/A here

Musafir during Hajj Question If a person is spending less than 12 days in Makkah before the 8th of Dhul Hijjah & after Hajj returns to Makkah for a further 5 or 6 days like most people do, will this person be considered a musafir for the purposes of Salah? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, if an individual intends to stay in Makkah for a period of less than 15 days, he will be considered as a musafir. As such, he will have the concession to perform qasr if he performs salah by himself or with fellow musafirs. However, if one intends to stay in Makkah for 15 days or more, he will perform his salah as normal[1]. Furthermore, one will remain as a musafir when going to Mina, ‘Arafah and Muzdalifah during hajj.[2] And Allah Ta’āla Knows Best Fahad Abdul Wahab Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. www.Daruliftaa.net

Performing Qasr in Makkah, Mina and Arafah Question Assalamualikum My question is regards to Qasar Namaz. Staying in Makkah more then 15 days which includes the Hajj days would the Hajjis pray Qasar in mina Arrafat or full namaz since its within 48miles from their temporary stay. Wassalam Answer If the Haji stays 15 days or more in Makkah before leaving for Mina, Arafat, then he is classed as a muqeem and he will pray the full namaz. Otherwise if less than 15 days then he is a musafir and when praying alone, will pray qasar. If praying behind an Imam – follows him. Source

Hadhrat Abdullaah bin Abbaas (RA) reports that Rasulullaah (SAW) taught the Sahabah (RA) to recite the following Du’aa when suffering from fever: بِسْمِ اللهِ الْكَبِيْرِ أَعُوْذُ بِاللهِ الْعَظِيْمِ مِنْ شَرِّ كُلِّ عَرْقٍ نَّعَّارٍ وَمِنْ شَرِّ حَرِّ النَّارِ TRANSLATION: I begin in the name of Allaah The Great. I seek the protection of the Glorious Allaah from the evil of every boiling vein and from the evil of the heat of the fire. [Tirmidhi 2075] Madrasah in Just 5 Minutes Translation edited by Mufti A.H.Elias-May Allaah protect him

Combining Prayers By Shaykh Abdurrahman ibn Yusuf Q.) Can you combine Zuhr with Asr and Maghrib with Isha salat while traveling? What do the different madhabs say about this? JazakAllahkhair. A.) According to the Hanafi school, it is not permitted to combine the prayers and take a prayer out of its prayer time by either delaying it or performing it before its time. The only exception they have in this, based on the narration of Abdullah ibn Mas’ud, is in Arafat (where Zuhr and ‘Asr are combined) and in Muzdalifa (where Maghrib and ‘Isha are combined). The remaining three schools permit combining in other circumstances too as when a person is traveling, or it is raining heavily, etc. There are many ahadith related on this issue and have been discussed by the four schools. The Hanafis have judged all the narrations on this issue to be based on the method of “apparent combining” [Jam’ al-Suri] not “real combining” [jam’ al-Haqiqi]. This position is based on the fact that we are told to make every prayer on time, and there are ahadith of Ibn Mas’ud which clarify that the Prophet never combined the prayers together [by taking a prayer out of its time] except in ‘Arafat and Muzdalifa during the pilgrimage. The following, which is an excerpt from the Fiqh al-Imam: Key Proofs in Hanafi Fiqh may be useful in understanding the ahadith on this issue: 3. ‘Abdullah ibn Mas’ud, Radi-Allahu anhu, relates: I never observed the Messenger of Allah perform any prayer out of its time except at Muzdalifa. He combined Maghrib and ‘Isha at Muzdalifa (Sahih al-Bukhari 1:227, Sahih Muslim 1:417, Sharh Ma’ani ‘l-athar 1:164). 4. Another narration of Ibn Mas’ud, Radi-Allahu anhu, states: The Messenger of Allah combined two prayers whilst on a journey. He would combine Maghrib and ‘Isha by delaying Maghrib until just before its expiry time, and performing ‘Isha immediately as its time entered (Musannaf Ibn Abi Shayba 2:458). 5. ‘A’isha, Radi-Allahu anha, narrates: The Messenger of Allah whilst on a journey, would delay Zuhr and perform ‘Asr early and would delay Maghrib and perform ‘Isha early [i.e. perform each prayer in its own time] (Sharh Ma’ani ‘l-athar 1:164, Musannaf Ibn Abi Shayba 2:457). 6. Ibn ‘Abbas, Radi-Allahu anhu, narrates: I performed eight rak’ats together [four of Zuhr and four of ‘Asr] and seven rak’ats together [three of Maghrib and four of ‘Isha] with the Messenger of Allah . [One of the narrators says,] “I asked Abu ‘l-Sha’tha’, ‘I assume he delayed Zuhr [to the end of its time] and performed ‘Asr as soon as it entered, and delayed Maghrib [likewise] and performed ‘Isha early.’ He replied, ‘I also think the same'” (Sahih Muslim 1:246, Musannaf Ibn Abi Shayba 2: 456). This hadith of Sahih Muslim is very clear about the exact description of combining two prayers. The method described by the narrator is jam’ al-suri. 7. Imam Abu Dawud has transmitted the following: The muezzin of ‘Abdullah ibn ‘Umar informed him it was time for prayer. Ibn ‘Umar, Radi-Allahu anhu, instructed him to continue on the journey. When the red of sunset [shafq ahmar] had nearly disappeared, he got of from his mount and performed Maghrib, then he waited until the red had completely disappeared and performed Isha. He then said, “Whenever the Messenger of Allah was in a hurry for some reason, he would do just as I have done” (Sunan Abi Dawud 1:178). As we can see, the method of combining mentioned in the above ahadith is none other than that of jam’ al-suri. It is an agreed upon method which nobody has any argument with. How can there be an objection to two prayers being performed together in a way that does not cause them to be performed either before their stipulated time or after it? Undoubtedly, this is the safest method of combining two prayers, and would be the most suitable way to explain the ahadith on combining. It is also common knowledge that the Fajr prayer should not to be performed before its time or intentionally delayed beyond it. Similarly, other prayers should not be performed out of their stipulated times either, especially not while considering it to be sunna. This indicates that the sunna method of combining two prayers is jam’ al-suri, as has also been substantiated through the Qur’an and Hadith. This is the Hanafi opinion in this issue. If it was permissible to practice jam’ al-haqiqi in the event of travel or illness, etc., then why is it confined to some prayers only? Why is it not permissible to perform all the prayers of the day together in the morning before departing on a journey? The reason for this is quite simple. The practice of combining mentioned in the ahadith is not to be taken as jam al-haqiqi, but as jam al-suri wherein each prayer remains in its own time, but are performed one after another….> And Allah knows best. Source

Q. Assalamualaikum Just a quick question, a lot of people say that we cannot keep the shawwal fasts from the 2nd of Shawaal as Eid is for 3 days, please advise? Jazakallah (Question published as received) A. It is forbidden to fast on five days in the Islamic calendar i.e. Eid-ul-Fitr (the first of Shawwal), Eid-ul-Adha (the tenth of Zul-Hijjah) and the three days of Tashreeq (three days after Eid-ul-Adha-11-12-13 of Zul-Hijjah). (Al Ikhtiyaar Li Ta’leelil Mukhtaar 1/125) The prohibition of fasting on the three days of Tashreeq (three days after Eid ul Adha-11-12-13 of Zul-Hijjah) refers to fasting three days after Eid ul Adha (the tenth of Zul-Hijjah). It does not refer to fasting three days after Eid ul Fitr (the first of Shawwal). Hence, it is permissible to fast immediately after Eid ul Fitr (the first of Shawwal) even if it is three days after Eid ul Fitr (the first of Shawwal). And Allah Ta'ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai

A Handful of Salt By Abu Muhammad Yusuf As humans we are prone to stress although we all wish to be immune from it. While stress may be beneficial at times however the excess of it will certainly affect our health and productivity. In controlling stress our mind set is so important. There was once a very old Sheikh who noticed his student very depressed. The wise scholar instructed the unhappy young man to put a handful of salt in a glass of water and then to drink it. "How does it taste?" the Sheikh asked. "Awful," retorted the student. The Sheikh chuckled and then asked the young man to take another handful of salt and put it in the lake. The two walked in silence to the nearby lake and when the student swirled his handful of salt into the lake, the wise old man said, "Now drink from the lake." As the water dripped down the young man's chin, the Sheikh asked, "How does it taste?" "Good!" remarked the student. "Do you taste the salt?" asked the Sheikh. "No," said the young man. The Sheikh sat beside this troubled young man, took his hands, and said, "The pain of life is pure salt; no more, no less. The amount of pain in life remains the same, exactly the same. But the amount we taste the 'pain' depends on the container we put it into. So when you are in pain, the only thing you can do is to take it out of your cup and place it in Allah’s Lake! No doubt what practical measures or action that are needed in the situation must be taken, but we should then leave it to Allah Ta’ala who is ultimately in control of everything! Always be positive and forget about the bad things or events of the past and think of good things, always having hope that it can be better. Trying to change the past is a foolish and crazy waste of time, "for saying 'if only...' opens the way to Shaytan (Satan)" said the Prophet of Allah (Sallallahu alaiyhi wassallam). The Messenger of Allah (Sallallahu alaiyhi wassallam) also said, " Know that victory (achievement) comes through patience, and that ease comes through hardship." None can destroy iron, but its own rust. Likewise, none can destroy a person, but his or her own mind-set ! Ups and downs in life are very important to keep us going, a straight line even in an E.C.G. means we are not alive! The same Boiling Water that hardens the egg, Will Soften the Potato! It all depends upon our reaction to stressful circumstances! Allah, The Most Wise, say; “…and in Allah (alone) should the believers trust.” (Qur’aan 14:11) So the next time you face a problem don’t dissolve it in your small cup of water but cast it into Allah’s Lake! www.eislam.co.za

Introduction from Hajj Practicalites Dear Haajji, All praise be to Almighty Allah who has created us in His Wisdom. May He Continue to Shower His Blessings on our Beloved Prophet Muhammad (Sallallahu Alaihee Wassallam.) Aameen. Introduction The following account is NOT intended to highlight the various rites of Hajj. These aspects are more than adequately covered in booklets of various languages dealing specifically with Hajj, Umrah, Ziyaaraats and Du'as thereat. What we have attempted to do, Insha Allah, is to give a brief outline of certain Hajj practicalities which may guide and assist you as a Hajji, in performing your rites more easily and comfortably. To many, this Hajj practicalities guide may be stating the obvious. However, this has been written mainly for those Hujjaajj going for the first time.... Along with the information with the actual rites of Hajj this site has advices regarding: The Hajj Terminal/Airport In Makkah/Madeenah Travelling/Costs and a lot more.......

As salaamu alai kumm wa rahmatullahi wa barakath, The following is an anecdote from the life and times of Maulana Umar Palanpuri (may Allah SWT have mercy on him) is which he talks of his mother. As we entered early childhood, we saw our mother praying prayers, making supplications and weeping vigorously while invoking Allah subhanahu wa ta’ala’s favor. In those days our mother taught us the meaning and exegesis of Surah Kahf (The Cave) of the Glorious Quran, which still sticks to our minds. I remember her detailing the history of that wicked ruler in the Koranic Surah Al-Buruj (The Towers) who had ordered the believers to be driven unto a ditch of fire. One of her ways of reforming her children: When she brought any eatables from the market, she gave us to divide among ourselves and witnessed which one was greedy and which were good hearted and she then educated us accordingly. My mother wished me to attain religious education while the others favored the science studies so that good livelihood might be ensured but my mother defended strongly her decision and said that if I got the true knowledge of Deen, all the world would be under my feet. I wondered immaturely how a huge world could be under my feet. Familiarizing us with the religious ways by quoting examples of the previous Prophets (peace be upon them): To familiarize me with the religious ways, she would ask me to read out the history of the Prophets, Moses (Musa), Joseph (Yusuf) or this and that. One day when on her direction I was reading to her in the light of oil lamp as the candles were considered expensive, my mother said, “When a liaison is maintained between Allah subhanahu wa ta’ala and His slave, He makes it done what His slave begs him to.” Then she wished in great endearment, “My son, today I’am listening to you in this dimply lighted house, may Allah subhanahu wa ta’ala cause hundred thousand masses throng to listen to you someday.” Meanwhile my teacher had to go to his native town in U. P. (India) and he asked my mother to send me along so that I might complete my studies to ensure my admission into the most trusted institution of religious education in India. My mother got ready to send me forthwith but at-least fifty rupees were required for the traveling and other expenses and she had nothing. She, however, borrowed from somewhere and ensured my departure. In six months, I obtained the primary education required for the next admission. I was enrolled and I started my studies. I got exceedingly busy with books and was unconcerned about my health, which took its toll and I caught a deadly disease, the tuberculosis. I also had an eyesore. The mother summoned me to Bombay (now Mumbai) and began crying when she saw me. The doctors were consulted who diagnosed that the disease was in the third stage and the survival chances were bleak. They prescribed the medicines but termed the case hopeless. I, however, made another resolve. I told my mother that if after all I was to die, why should it not be in the cause of Allah subhanahu wa ta’ala? This made her weep more. But I continued my education in Bombay and spent 4 months in Tabligh. Meanwhile, I was married and had children. The mother had revived her habit of sitting with me to listen from the Glorious Quran. When Hell was mentioned, it made her cry but the mention of Paradise would please her. Sometimes, I omitted the mention of Hell but she took its notice and reminded me to read as it was. The last year of my studies were very distressing, my mother, now eyeless, toothless and the legs too weak to support her but despite all that she sent me fifteen hundred miles away to complete my studies. Her condition deteriorated soon after my arrival at the madrasah but I was unaware. All the relatives were intimated of her severe illness. Most of the kindred including my sisters gathered. They all favored to telegraph me but she forbade and said, “If I die and Allah subhanahu wa ta’ala asks: What you have brought? I shall say, “My Lord, I am empty handed but have left behind my son in Thine way. My son will serve the cause of my pardoning.” Then, a state of drowsiness prevailed upon her. My sisters and others, as I was told later, washed her and changed her clothes. When she was laid on the bed she told that sweet smells were wafting over her nose, while her nasal system was absolutely not working. Thereupon, she said, “As salaamu alai kumm wa rahmatullahi wa barakath” (May Allah bless you with peace and security and bestow upon you His bounty and special favor), had a loud laughter and got unconscious. When she was restored, the women around there asked why she had burst into laughter and to whom she had greeted? She told them she saw her son (it was I) coming between two angels, so she greeted the angels and showed pleasure to see the son. Just imagine, she had lost her eyesight (remember readers, at this moment in her life, she is blind as mentioned above) and could not see people sitting beside her but was viewing her son from a distance not less than fifteen hundred miles away. Later she passed away and I was informed but I could not come as half of the tenure was yet to be passed so I prayed that her soul might rest in eternal peace and went home after I had completed the work. The.Ijtema® Conclusion Her prayers, her upbringing of her children, her efforts, her sacrifices and…her prediction that her son, Maulana Umar Palanpuri (may Allah subhanahu wa ta’ala have mercy on him) would be one day listened to by hundreds of thousands of masses came true over and over again, the result of her sacrifices was such that the Muslim world got one of its biggest scholars, famously known as the Mutalakkim (the speaker) of the effort of Tabligh, who not only gave speeches to the masses but even spoke in the gatherings of crème de la crème scholars of the Hija’z / Arab world, for praise and thanks be to Allah subhanahu wa ta’ala, I have been fortunate to hear one such account of his speech from Maulana Sajjad Noamani (damath barak tuhum). theijtema

Question What is the reward for those parents whom one of their children have passed away in infancy? Answer There are numerous verses of the Holy Quran and authentic Hadith’s of Nabi (sallalahu ‘alayhi wa sallam) which mention the rewards and glad tidings for those who are patient and exercise sabr. If the parents of the child accept Allah Ta’ala’s decision without questioning his wisdom, and exercise patience, they too will insha Allah receive the rewards described for those who exercise patience when any type of calamity befalls. In addition to the above, the following Hadiths explain the rewards that the parents (who have lost one child) will achieve. 1) Sayyiduna Abu Musa Al Ash’ari (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “When a person’s child passes away, Allah says to the Angels, ‘Have you’ll removed the soul of my servant’s child’!, When the Angels reply in the affirmative, Allah then asks, ‘Have you’ll taken away the soul of the joy of his heart’!. The Angels again reply in the affirmative. Allah then asks, what did my servant have to say? The Angels reply, ‘He praised you and recited ‘Inna Lillahi Wa inna Ilayhi Raji’un‘. Allah then says, Build for my servant a house in Jannah and call it ‘Baytul Hamd’ ” (Sunan Tirmidhi, Hadith: 1021- Declared sound (hasan) by Imam Tirmidhi and Sahih Ibn Hibban, Hadith: 2948) 2) Mu’awiyah ibn Qurrah relates from his father, Qurrah ibn Iyas (radiyallahu ‘anhu) that a Sahabi would bring along his son and visit Nabi (sallalahu ‘alayhi wa sallam). Nabi (sallallahu ‘alayhi wa sallam) asked him if he loves his son. He replied yes. Thereafter this Sahabi did not visit Nabi (sallallahu ‘alayhi wa sallam) for some time. Upon enquiry, Nabi (sallallahu ‘alayhi wa sallam) was informed that his son had passed away. Nabi (sallallahu ‘alayhi wa sallam) asked him, ‘Don’t you love [the fact that] that you will find him waiting for you at the doors of Jannah’. Another Sahabi then asked, ‘O Nabi of Allah, is this reward specifically for him or for all of us’? Nabi (sallallahu ‘alayhi wa sallam) replied, ‘Rather this reward is for all of you’ (Sahih Ibn Hibban, Hadith: 2947 and Mustadrak Hakim, vol. 1 pg. 384- Declared authentic by Imam Hakim, Hafiz Dhahabi and Hafiz Ibn Hajar (rahimahumullah). Refer: Fathul Bari, under Hadith: 6424) 3) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “Those who lose two children, Allah will enter them [the parents] into Jannah”, Sayyidatuna ‘Aaishah (radiyallahu ‘anha) then asked, ‘What about those who lose one child only’? Rasulullah (sallallahu ‘alayhi wa sallam) replied, ‘O the one who has been inspired [to ask such questions], they too will receive the same reward’…” (Sunan Tirmidhi, Hadith: 1062- Declared sound (hasan) by Imam Tirmidhi) 4) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Nabi (sallalahu ‘alayhi wa sallam) said, Allah Ta’ala says: “The only reward that I will grant my servant when he anticipates reward after his beloved [child/brother and all those people that are beloved to him] passes away is Jannah” (Sahih Bukhari, Hadith: 6424) Note: The above narrations mention the reward for those parents who have lost one child. There are numerous other narrations which discuss the reward for those parents who lose two, three or more children And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Source

Reciting the Qur'an from a mobile phone Q: My question is that can we recite the Qur'an-e-majeed from the mobile phone? Can we download the Qur'an on the mobile phone? A: 1. Yes 2. Yes, provided one maintains the respect of the Qur'an (e.g. when the words of the Qur'an are on the screen one does not enter the toilet and one does not touch the words without wudhu). NOTE: Though the above may be permissible, however we strongly discourage the downloading of the Qur'an on the mobile phone and reciting from it. Through reciting the Qur'an in this manner, the honour and sanctity of the Qur'an will no longer be maintained. Especially in these times where pictures of animate objects are taken and stored on the mobile phone and many sins are perpetrated through it. Hence, in order to uphold the rights of the Qur'an and show it the respect and honour it deserves, we strongly encourage that one recite the Qur'an in the normal way through looking into the Qur'an and reciting it in the state of wudhu. And Allah Ta'ala (الله تعالى) knows best. وَمَن يُعَظِّمْ شَعَائِرَ اللَّـهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ﴿الحج: ٣٢﴾ وعن أبي ملكية قال كان عكرمة بن أبي جهل إذا اجتهد في اليمين قال والذي نجاني يوم بدر وكان يأخذ المصحف فيضعه على وجهه ويقول : كلام ربي كلام ربي رواه الطبراني مرسلا ورجاله رجال الصحيح (مجمع الزوائد #16049) فأما إذا اعتاد الناس قيام بعضهم لبعض . فقد يقال : لو تركوا القيام للمصحف مع هذه العادة لم يكونوا محسنين في ذلك ولا محمودين بل هم إلى الذم أقرب حيث يقوم بعضهم لبعض ولا يقومون للمصحف الذي هو أحق بالقيام . حيث يجب من احترامه وتعظيمه ما لا يجب لغيره . حتى ينهى أن يمس القرآن إلا طاهر ... وقد ذكر من ذكر من الفقهاء الكبار قيام الناس للمصحف ذكر مقرر له غير منكر له (مجموع فتاوى ابن تيمية 23/66) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Day of Eid Thanksgiving and Expressing Gratitude Eid Al-Fitr is a day that marks the successful completion of the sacred month of Ramadan. It is a festival that signifies the completion of an act of duty and devotion. It teaches us that real happiness results from performing one's duty and making sacrifices for a noble objective. We should thank and praise Almighty Allah, for He guided us to fasting in Ramadan, performing the Taraweeh, and the various Ibaadah we have performed. Allah says in the Qur'an, And (He desires) that you should complete the prescribed period (of fasting) and that you should glorify Allah for having guided you and that you may give thanks. (Al-Baqarah 2:185) Joy and Rejoice In celebrating Eid Al-Fitr, we should enjoy our time by sticking to what is permissible. Eid is our joy; it is our feast. The month of Ramadan is a test from Almighty Allah. At the end of the month, we experience a great sense of achievement and closeness to Allah. It is the joy of spiritual fulfilment. The day of Eid Al-Fitr is time for celebration. It is a day of decent happiness and joy. Almighty Allah says, "Say, "In the bounty of Allah and in His mercy — therein let them rejoice. It is better than what they hoard." (Yunus 10:58) Great Reward The Day of Eid Al-Fitr is a blessed day for those who have observed their duty toward Allah during their fast in Ramadan. In the heavens, Eid Al-Fitr is called the day of reward. It is reported in a Hadith that, on the day of Eid Al-Fitr, the angels stand on both sides of the roads and proclaim, “O believers, walk toward your Rabb, Who is the Most Generous. He favours you with goodness and gives you great reward. He commanded you to pray during the night and fast during the day. Now that you have obeyed Him, come and receive your rewards.” As the believers finish the Eid Prayer, the angels say, “Allah has forgiven you. Return to your homes with the best of good and glad tidings. This is the day of reward. This day is called the day of reward in heaven as well.” (At-Tabarani) Adapted from onislam.net Jamiatul Ulama (KZN) Council of Muslim Theologians

Eid Salaah For Women Question: Is the Eid salaah and Jumu’ah salaah Waajib (compulsory) for women? Will they receive the rewards for performing it at home or can they not perform these salaahs at all? Are they allowed to attend the Eid salaah at the Eid Gah? Please explain in detail. Answer: The Eid salaah and Jumu’ah salaah are not Waajib (compulsory) for women. Maa Laa Budda Minhu (Pg.55) states that both the salaahs of Eid and Jumu’ah are not Waajib (compulsory) for children, slaves, women, Musaafirs and sick people. It is also not correct to perform these salaahs individually. It is a precondition for these salaahs to be performed in Jamaa'ah and for women to perform salaah in Jamaa'ah is Makrooh[1]. A More Detailed Answer: Women receive greater rewards for being as inconspicuous as possible when performing salaah. It is better for a woman and more rewarding for here to perform her salaah in as secret and private a place as possible. Rasulullaah (SAW) said that for a woman to perform her salaah in a room of her house is better than her performing salaah in the courtyard of her house and for her to perform her salaah in an inner room of her house is better than her performing salaah just any room of her house.[2] Another Hadith states that for a woman to perform her salaah individually is twenty-five times better than her performing salaah in Jamaa’ah.[3] It is true that women performed salaah in the Masjid during the period of Rasulullaah (SAW) because Islaam was still being taught to the people and laws were still being revealed. It was a blessed period of time and the best of all times. It was after this period that many evils started to emerge, because of which Hadhrat Umar (RA) forbade women from going to the Masjid during his period as Khalifah. When the women complained of this to Hadhrat Aa’isha (RA), she remarked, “If Rasulullaah (SAW) had to see how women have started to behave, he would have surely forbidden them from going to the Masjid just as the women of the Bani Israa'eel were prevented from doing so.”[4] The commentator of Bukhaari, Allaama Ayni (RA) reports that that Hadhrat Aa'isha (RA) made this statement a short while after the demise of Rasulullaah (SAW). He (Allaama Ayni (RA) then added, “As for today (855 A.H.), we seek Allaah’s protection from it!”[5] If this was the situation in the 9th century of Islaam, what can be said about the immorality and licentiousness of today’s women of Islaam’s 14th century? Women can certainly not be allowed in the Masaajid. Fuqahaa have written that it is Makrooh for women to attend the Masaajid, even though it be for the Eid salaah, the Jumu’ah salaah or to listen to a lecture. This applies to even an old lady going at night.[6] Hadhrat Shah Abdul Haqq Muhaddith Dehlawi (RA) wrote it is because of the deterioration of the (morals of people over the) times that it is Makrooh for women to attend the Masjid. He adds that women were permitted during the period of Rasulullaah (SAW) to acquire the knowledge of the Shari'ah, a purpose that no longer exists today because of the spread of Deeni knowledge.[7] This ruling is general and applies to the Masjidul Haraam, the Masjidun Nabawi and throughout Arabia, India and everywhere else. It is in the interests of women’s safety and for the protection of their chastity that they are not permitted to attend the Eid salaah since it is not Waajib (compulsory) for them in the first place[8]. And Allaah knows best what is most correct. [1] Maa Laa Budda Minhu (Pg.35). [2] Abu Dawood (Vol.1 Pg.91). [3] Firdous. [4] Abu Dawood (Vol.1 Pg.91). [5] Umdatul Qaari, as quoted in Kifaayatul Mufti (Vol.5 Pg.392). [6] Durrul Mukhtaar with Shaami (Vol.1 Pg.529) and Rasaa’ilul Arkaan (Pg.100). [7] Ashi’atul Lam’aat (Pg.233). [8] Maa Laa Budda Minhu (Pg.55-58).

An Echo of the Heart Volume 1 COMPILER’S NOTE The book, A call from the heart, is a collection of speeches delivered in different places of the world and on different occasions by my beloved mentor, Hadrat Maulānā ‛Abdullāh Sāhib Kāpaudrī, may Allāh perpetuate his blessings forever and ever. Since Hadrat’s talks in those countries were before audiences who were not conversant with the Urdu language, he simplified his language with the purpose of conveying Islam and the voice of his heart to them. Consequently, when these words were penned down, it seemed as though they were not his own. I compiled these lectures from cassette tapes. When reading this book, the reader should bear in mind that this is not a formal written work. It is a gist of lectures prepared from cassette tapes. It is thus not a written style but a spoken style. I request the reader to try to read this book with this background in mind. Hadrat Muftī ‛Abd al-Qayyūm Sāhib, assistant muftī of Jāmi‛ah Dhabel, was the person who actually appointed me for the task of compiling this book. May Allāh reward him. Āmīn. An echo from the heart 3 May Allāh reward the son of Hadrat Maulānā ‛Abdullāh Sāhib and my class-mate, Hāfiz Muhammad Ibrāhīm Sāhib who phoned me periodically from Britain – inquiring about the progress of the book and taking an active part in its compilation. May Allāh shower His special grace on this family, accept this book and make it a means of our salvation. May Allāh protect Hadrat and enable his contribution to continue till the day of Resurrection. Āmīn. Was salām Faqīr Salāh ad-Dīn Sayfī Naqshbandī Free Download

Wa'alaykumus salaam warahmatullah Eid Mubarak to you too sis

Pearls of Ramadān (3) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh News of ‘Īd The following two advices will help to maintain the momentum of Ramadān and safeguard us from wasting the remaining precious moments of Ramadān, due to the excitement of the advent of ‘Īd. 1) On the 29th of Ramadān remain occupied in devotions to Allāh ta‘ālā, as the precious moments are slipping away quickly. Do not endeavour to find out before Maghrib whether the moon has been sighted or not. 2) If however you learn before Maghrib that the moon has been sighted, then do not inform others until after Maghrib so that they are not distracted and become negligent. Keep yourself engaged in ‘ibādah (worship), as for you it is still Ramadān until Maghrib. Presentation Night (Laylat-ul-Jā’izah) The whole of Ramadān was a spiritual tournament and the night of ‘Īd (i.e. the night before ‘Īd day) is when the winning team is awarded their prize. If you are given the ability to worship Allāh ta‘ālā during this auspicious night then it is an indication that you are in the winning team. In order to be eligible for a prize the least we should do is to refrain from every sin and engage in a little bit of extra ‘ibādah for a while during this night. © At-Tazkiyah

Taking an Injection whilst Fasting Q: Is it permissible for a person to take an injection whilst fasting and will the fast be nullified? A: It is permissible for a person to take an injection whilst fasting. The injection does not nullify the fast. However, in the case where the injection is directly injected into the stomach or brain the fast will be nullified. (Fataawa Mahmoodiyyah vol.15 pg.180/181, Ahsanul Fataawa vol.4 pg.432, Fataawa Raheemiyyah vol.7 pg.257,263) والمفطر إنما هو الداخل من المنافذ (رد المحتار على در المختار ج2 ص395) والذي ذكره المحققون أن معنى المفطر وصول ما فيه صلاح البدن إلى الجوف أعم من كونه غذاء أو دواء (رد المحتار على در المختارج2 ص410 وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج2 ص93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Aameen. Jazaakallaahu khayran for the added important point. Basically from the day a person reaches the nisab, he/she should record the date. At the end of the year it will be seen if one still has the nisab amount even if it had gone below the nisab during the year. Therefore it is the beginning and the end of the year which count - unless one's wealth dips to zero during the year. In which case one will "reset" and start again when the wealth reaches the nisab amount