ummtaalib

Question What is the status of the fasting on the day of the 15th of Sha’ban. I have read conflicting rulings regarding this. Could you kindly shed some light and clarify this in the light of Hadith? Jazakallah. Answer Although it’s not a proven sunnah, one may observe this nafl (optional) fast in light of the following 10 points: 1. To observe nafl (voluntary) fasts throughout the year is extremely rewarding. General fast in Sha’ban 2. Sha’ban is a month in which we have been specifically encouraged to observe additional nafl (voluntary) fasts. Hafiz Ibn Rajab (rahimahullah) says: ‘Since Sha’ban is a prelude to Ramadan, the recital of Quran and the observance of fasts in Sha’ban have been endorsed, just like we do in Ramadan. (Lataiful Ma’arif, pg.258) 3. Rasulullah (sallallahu’alayhi wasallam) would fast excessively in this month; more than in other months. (Sahih Bukhari, hadith: 1970 & Sahih Muslim) 4. Sayyidah ‘Aishah (radiyallahu’anha) says: The month in which Rasulullah (sallallahu’alayhi wasallam) enjoyed fasting most [outside Ramadan] was Sha’ban (Sunan Nasai, hadith: 2922 & Sunan Abi Dawud, hadith: 2423) 5. When asked about the reason for this, Rasulullah (sallallahu’alayhi wasallam) said: a) ‘That is a month in which people become neglectful as it occurs between [2 sacred months] Rajab and Ramadan.’ (Nasai, hadith: 2678 with a sound chain.) b) In a narration of Abu Ya’la, Rasulullah (sallallahu’alayhi wasallam) said: ‘Allah Ta’ala [orders the angles to] write [copy from the lawh mahfuz] all those souls that will die in the coming year. I like to have my death [written] while I am fasting’ (Musnad Abu Ya’la, hadith: 4911 declared sound (hasan) by ‘Allamah Mundhiri in Targhib, vol.2 pg.117 & slightly weak by others.) c) In the sound (hasan) narration of Nasai quoted above, (hadith: 2678) Rasulullah (sallallahu’alayhi wasallam) also said: ‘It is a month in which the deeds [of man] are raised up to Allah. I love that my deeds be raised while I am fasting’ 6. ‘Allamah Munawi (rahimahullah) has specified that the deeds are lifted on the 15th night. (At Taysir; Also see: Su’udul Aqwal wa Raf’ul A’mal of Shaykh ‘Abdullah Sirajuddin, pg.70) A unique angle 7. Ibn Rajab (rahimahullah) writes: ‘The best optional fasts are those that are observed close to the month of Ramadan; whether before or after (i.e, in Sha’ban or Shawwal). This is just like the optional (what we commonly refer to as sunnah) salats before and after the fard salats. Their virtue is similar to the fard itself. These [salats and fasts] will mend our shortcomings in the fard [salats and fasts]’ (Lataiful Ma’arif, pg.249) Fasting on the 13th, 14th & 15th of every month 8. We have been encouraged in many a Hadith to observe optional fasts on the 13th, 14th & 15th of every lunar month. These days are labelled as: ‘Ayyamul bid’ (the white days) (see Targhib, vol.2 pgs.123-124) 9. In addition to this, the following Hadith adds support for fasting on these days Specifically in Sha’ban. Sayyiduna ‘Imran ibn Husayn (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) asked him: ‘Have you observed the fast of the middle of Sha’ban?’ When he replied in the negative, Rasulullah (sallallahu’alayhi wasallam) instructed him to make up for it after Ramadan. (Sahih Muslim, hadith: 2737) The word used in this particular version of the narration is: surrah – سرة – which translates as middle. Imam Muslim (rahimahullah) has quoted this version of the above Hadith together with the Hadiths that discuss observing fasts on ayyamul bid (the 13th, 14th & 15th). (For more, see: Sharh Nawawi, hadith: 2737 & Fathul Bari, hadith: 1983) Some scholars state that this is further supported by the general encouragement of fasting in the middle of every month. (See Fathul Bari, hadith:1983 & Majma’u Biharil Anwar, vol.3 pg.59-60) 10. When discussing the fast of the 15th of Sha’ban, Ibn Rajab (rahimahullah) writes: ‘We have not been prohibited from observing the fast on the middle day (15th) of Sha’ban. It is in fact part of the ayyamul bid (the 13th, 14th & 15th) which is encouraged every month…’ (Lataiful Ma’arif, pg.261) Conclusion In light of the above Hadiths, the ideal would be to fast on the 13th, 14th and 15th of this month (and every other month). This is an ideal time to at least make an intention of observing these 3 fasts every lunar month. If one observes the fast of the 15th of Sha’ban only, he should not be stopped. At the same time it should be noted, that the Hadiths on this topic are broad, and not sufficient to label the specific fast of the 15th as sunnah. Caution 1. One should avoid fasting after the 15th of Sha’ban, so that strength may be preserved for Ramadan. (Sunan Nasai, hadith: 2923) 2. This year (2014), in our country (South Africa) the 15th of Sha’ban will be on a Saturday. Some people misquote a Hadith that prohibits fasting (nafl) on Saturdays. See here for my response to this. Although my response in the link is about fasting on ‘Ashura Saturday, it applies to this issue too. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

Zakaat on Debts owed to a Person Q: Is it necessary upon a person to discharge the zakaat of those monies (debts) which are owed to him? A: There are few types of debts: Dain-e-Qawi: That debt which is owed to one in exchange of goods sold or monies loaned. The law of this type is that zakaat is waajib upon these debts provided it reaches the nisaab. Dain-e-Mutawassit: Those debts which are owed to a person in exchange of any goods which were not purchased with the intention of resale. E.g. a personal car or furniture when sold for cash. The law of this type is that zakaat is only waajib upon the debt when received provided it reaches the nisaab and one year passes over it. Zakaat is not waajib on the debt for the previous years. Dain-e-Daeef: Those debts which are not in exchange of wealth e.g. mahr or monies owed in lieu of service provided. The law of this type is the same as the one above (Dain-e-Mutawassit) i.e. Zakaat is only waajib upon the debt when received provided it reaches the nisaab and one year passes over it. Zakaat is not waajib on the debt for the previous years. ( و ) اعلم أن الديون عند الإمام ثلاثة قوي ومتوسط وضعيف (فتجب ) زكاتها إذا تم نصابا وحال الحول لكن لا فورا بل ( عند قبض أربعين درهما من الدين ) القوي كقرض ( وبدل مال تجارة ) فكلما قبض أربعين درهما يلزمه درهم ( و ) عند قبض ( مائتين منه لغيرها ) أي من بدل مال لغير تجارة وهو المتوسط كثمن سائمة وعبيد خدمة ونحوهما مما هو مشغول بحوائجه الأصلية كطعام وشراب وأملاك ويعتبر ما مضى من الحول قبل القبض في الأصح ومثله ما لو ورث دينا على رجل ( و ) عند قبض ( مائتين مع حولان الحول بعده ) أي بعد القبض ( من ) دين ضعيف وهو ( بدل غير مال ) كمهر ودية وبدل كتابة وخلع قوله ( في الأصح ) قد علمت أنه ظاهر الرواية وعبارة الفتح و البحر في صحيح الرواية قلت لكن قال في البدائع إن رواية ابن سماعة أنه لا زكاة فيه حتى يقبض المائتين ويحول الحول من وقت القبض هي الأصح من الروايتين عن أبي حنيفة اهـ ومثله في غاية البيان وعليه فحكمه حكم الدين الضعيف الآتي (شامي 2/305) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Assalaamu 'alaykum Found two identical topics so deleted the other one. Jazakallaah

Is there any specific Salah to be performed on the fifteenth of Sha’ban? Question I would like to know the procedure for nafl [optional] Salah for the fifteenth (15th) of Sha’ban. Answer There are no specific types of Salah prescribed for the fifteenth (15th) of Sha’ban. (Refer: Lataiful Ma’arif, pg. 263 and Islamic Months of Mufti Taqi Uthmani, pg. 63 and pg. 74- 79) In addition to du’a and istighfar (seeking forgiveness from Allah Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. Optional Salah may also be observed. Innovations should be avoided. Kindly see here for a detailed article on the virtue of this night and here for a simple format for ‘ibadah [worship] on auspicious nights like the fifteenth of Sha’ban And Allah Ta’ala knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers

Recommended Actions on Laylatul Bara’ah Laylatul Bara’ah is a night of immense blessings. It is a night where the Rahmah and mercy of Allah descends in cascades on the believers. For us to benefit from this Rahmah, we must strive and exert ourselves in those deeds which are most beloved to Allah. The first of these deeds is to ensure that we perform our Esha and Fajr Salaah on time and in congregation for men. This is the essential foundation. We then build on this foundation with Tahajjud Salaah, recitation of the Quran, making the Zikr of Allah and crying in His court with our hands outstretched in Dua. A night spent in this manner will surely draw Allah’s mercy to us and elevate our ranks in the hereafter. A recommended Dua for this night is: أَعُوْذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَأَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ وَأَعُوْذُ بِكَ مِنْكَ لَا أُحْصِيْ ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلٰى نَفْسِكَ (O' Allah) I take refuge in your forgiveness from your punishment, and I take refuge in your pleasure from your anger and I take refuge in you from you. I cannot praise you as you ought to be praised. You are as you have praised yourself. (Shuabul Imaan) Laylatul Bara’ah in South Africa will begin from Maghrib time on the 2nd of June 2015. Masjid Posters for Sha’baan downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians

By Mufti Muhammad Sajaad Imam Jalal al-Din al-Suyuti (d. 911 AH) said: “The difference found in the four Schools of Islamic law (Hanafi, Shāfi’ī, Māliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: “The Prophet صلى الله عليه وسلم came with one law, so where did the four Madhhabs come from?” (Jazeel al-Mawahib, p.4). Is Following One Of The Four Madhhabs Necessary? A Self-Assessment 1. All the sacred verses and hadith are in Arabic. The four Imams were experts in the Arabic language and I am not. 2. The four Imams lived in an age that was described by the Prophet صلى الله عليه وسلم as the most blessed of Islamic ages. He صلى الله عليه وسلم said: The best of my Ummah are those of my generation, then the (generation) that follows them and then the (generation) that follows them (Sahīh al-Bukhāri). Obviously, I cannot claim to have this distinguished credential. 3. All four Imams were attested as being the most God-fearing and pious of people by thousands of leading Ulama. 4. Thousands of scholars throughout Islamic history considered the opinions of the Imams to be the most superior and refined understanding of the Qur’an and Sunna. Not a fraction of these numbers have ever attested to my wisdom or scholarly credentials. 5. The four Imams have an extraordinary track record. That is, the whole Ummah embraced their opinions for over a thousand years. Throughout the Muslim world, Muslims followed one of the four schools [see last section]. My view(s) cannot claim this profound acceptability. The companion Ibn Masud رضي الله عنه said: That which the Muslims deem to be good, is good with Allah (Musnad Imam Ahmad). The odd opinions I may concoct do not have this solid recommendation. 6. In so many matters of life I only feel at ease if I get an expert’s advice. I turn to doctors, mechanics, architects and many other specialists to tell me what to do. My religion is the most important thing to me, thus it makes sense to rely on the greatest intellects of the Ummah to guide me. 7. A school is the best way to protect the Deen from untrained individuals twisting it to suit ulterior motives and desires. I do not know of a better way to protect the Deen from distortion than this. 8. Other schools were never meticulously codified and refined as were the opinions of the four Imams. Thus it is a red herring to say why only follow these four and not the madhhab of say, Thawri or Tabari etc. 9. If Salafism was the way of this Ummah throughout its history, why would Sunni scholars continuously condemn it as a dangerous deviation? For example, the great scholar Ibn Rajab (d. 795 AH) wrote a book against them called: Refutation Of Those Who Follow Other Than The Four Schools (Ar-radd `ala man ittaba ghayr al-madhahib al-arba`a). The Dangers Of Abandoning The Four Schools We all love to be given a choice. Having a range of hats or shirts to choose from is a luxury. But it would be suicide if we brought this mentality of the marketplace into our religion. When a person says it is not obligatory for the Muslim to follow one of the established schools that is what he is doing. People are then free to shop for whatever opinion takes their fancy! This is termed making your desires into religion and it is forbidden by this verse: Have you seen the one who takes his desires as his god (45:23). If the millions and billions of Muslims were supposed to apply their minds to the verses and hadith, chaos would only result. Without the scholarly expertise (or a high level of fear of Allah ta`ala) they would make horrendous mistakes. One of the legacies of the four Imams was their accurate use of analogy. That is deducting new rulings where nothing is clearly mentioned. These master scholars expended their intellects on precisely discovering the basic reason behind a ruling (`illa). If that reason is found elsewhere, they concluded, the same ruling would apply. And likewise if it is absent in another context then the ruling does not apply. For instance, many of the intoxicants and drugs that exist today were not mentioned in revelation. Nevertheless, the Islamic jurists explained, because the basic reason behind the forbidding of alcohol was intoxication, logically these other substances must also be considered forbidden by Allah Almighty. But the Salafi/“Ahle-Hadith” campaign to get rid of the schools and their rules, would have individuals (and we are witnessing it happening more and more frequently today) turning to the verses and hadith and arguing, – for example – “I think the reason why ablution (wudhu) was made necessary before prayers was due to the extreme heat people lived in back in those days. In our age we have air conditioners, deodorants etc. Thus since the original reason does not exist anymore, wudhu is no longer necessary” (!) Take another example: “The reason Islam forbade having boyfriends and girlfriends was because of the danger of children being born without there being anything to bind the father to take responsibility. Today, effective contraception is easily available and DNA testing ensures no father can deny his child, thus this fear is now fully taken care of. So Muslims should also embrace the culture of men and women freely mixing and dating.” If the regulation provided by the four schools is thrown away, how do you stop the many individuals that form part of the Ummah, who are weak of iman and taqwa, from turning Islam into a carnival of desires? This horror story is the ultimate end of the simplistic call of Salafism. It is this same call that has tragically even led to individuals perpetrating mass-murder on the streets of many cities in the name of Islam! Rather, it is nothing but a subversion and mockery of Islam. The far-sighted scholars of the Ahl al-Sunna long ago understood how valuable these four schools were in safeguarding the Deen of Allah Almighty. So they issued a fatwa that it was necessary for every Muslim to learn and adhere to one of the four schools. The Verdict Of The Ulama Of The Muslim World 1. The famous Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni (419-478 AH) writes in his book Al-Burhan: “The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings” (vol. 2, P. 1146). 2. Shaikh al-Islam Ahmad Ibn Hajr al-Haytami writes in Tuhfa al-Muhtāj fi Sharh al- Minhāj: “The claim the layman has no madhhab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment” (Vol.12 p.491 – Kitab al-Zakah). 3. Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab: “The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hasan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halāl and Harām, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madhhab which alone he follows” (vol.1 p. 93). 4. Shaykh Salih al-Sunūsi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madhhab al-Imam Malik: “As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh). 5. Imam Sha’rāni, an undisputed authority in the Shāfi’ī school writes in Al-Mizan al-Kubra: “…You (O student) have no excuse left for not doing taqlīd of any madhhab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1). 6. Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment: “I follow the truth and perform ijtihād, and I do not adhere to any madhhab,” “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191) 7. In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajūzu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools” (vol.11 p.163-164). 8. The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (d. 560 AH): “Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them” (Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah). 9. Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit, “There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation)” (vol.6 p.209). 10. In the commentary of the Shāfi’ī text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes: “And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madhhabs of the Mujtahid Imams (iltizam madhhab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it” (Kitab al-ijtihād, p.93). 11. Imam Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]: “…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively). 12. In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawāni Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (d. 1126 AH) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujūb) of following one of the four Imams today: Abu Ḥanīfa, Mālik, Shāfi’ī and Ahmad may Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997). 30 Mar, 2014 Mufti Muhammad Sajaad Note: This article was edited for spelling, grammar, and style in addition to a new title. ilmgate

CII talk delivered by Shaykh Kamaluddin Ahmed. 18-11-10 [Question 1 of 3] Q1: Can you please explain the different types of nafs, nafs-e-ammara, nafs-e-lawwama and nafs-e-mutmainna. A: In the Quran-e-Kareem the word nafs is used in two ways. 1. First way that the word nafs is used, is to indicate our own-self. Some people would translate it in English as self, some people would translate it in English as soul. An example of this is when Allah Almighty says in the Quran: وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ [7:205] And remember your Rabb inside your-self 2. The second way the nafs has been used in the Quran, which is quite frequent, is that the nafs is referring to a specific part of our self and it is that part of our self that has desires, appetite, some people call it ego. It has anger, it has passion, it has lust, desire, it has all these things. Some people may even call it the carnal self or the carnal soul. This nafs is not part of the Ruh, its part of the physical human being. So if we wanted to say that we have some physical part of our creation, that is our body and our nafs and then Allah Almighty has also put inside of ourselves an inner or spiritual part of our creation, that is our ruh. This nafs is part of our physical self, even though its not part of our physical body. Three adjectives have been used in the Nobel Quran to describe three different types of nafs. 1. The first is nafs-ul-ammarah. إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ [12:53] Indeed the nafs that overwhelmingly commands a person to do sin. So this refers to that nafs, that is ruling over the self. This means that the nafs commands us and tells us what to do. So when the nafs has any desire, any wish, any appetite, it simply commands us, it dominates us. It is that nafs which is sovereign over a human being, it has sovereignty over us. What it means is that the nafs is sovereign over us, if it is Ammarah, it means we are subjugated by it, we are sub-ordinate to it, we listen and follow all of its dictates and commands. So this is the first type of nafs and the sign that a person has this type of nafs is that they sin willingly, blatantly, remorselessly, in any way that they ever want. And if we think about it, in many places in the west, this concept is actually glorified because people say ”you should do whatever makes you happy, do whatever pleases you, do whatever your heart desires”. They may glamorize that by saying that it’s the heart but actually there are many people, whether in east or west, even muslims now, that are doing what our passion desires. So that means that we have a nafs-ul-ammarah. 2. Second type of nafs is known as nafs-ul-lawwamah. Lawwamah, lawwam, it’s the same type of word as ammar and Allah Almighty has mentioned this in Quran: وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ [75:2] Lawwam here means to self incriminate, to self reproach, to have blame, to do mulamat of oneself. So, this is that nafs that does sometimes bring a person to do sin, but then that nafs self incriminates itself, it reproaches itself, it feels bad, it feels guilty. And then this guilt is supposed to increase so much so then the person leaves those sins because they feel so guilty about them. So, the sign of this is precisely that the person has such a nafs that when they commit a sin they feel remorse, regret, they feel guilt, they feel shame, they feel embarrassment, they wish they could take it back, they wish they never did it, they may even intend at that moment never to do that again. So, they are fighting a battle with their nafs. Sometimes they make sin and sometimes they are able to stay away from sin. 3. The third way this word has been used in the Quran-e-Kareem is nafs-ul-mutmainnah. يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً [89:27-28] To the righteous it will be said “oh reassured soul, return to your Lord well pleased, and pleasing to Him” So, Allah Almighty addresses the mutma’in nafs. And mutma’in here means two things. a) Number one is that they are mutma’in, they are content with the hukm of Allah Almighty, there is nothing else that makes them happy. So, this person is also doing what makes them happy. But this person has been molded and trained and disciplined it in such a way, that the only thing that makes it happy, that gives it solace, the only thing that it ismutma’in on, that it is content with, is what Allah Almighty is please with, what Allah Almighty is content with. So, it’s heart’s content lies in that which Allah Almighty is happy and pleased with. b) Second meaning of mutma’in is that has reached a state of serenity. The serene, contented, tranquility, at peace nafs. And obviously, the peace here means that it has aman, itminan from doing sin and also aman and itminan from desiring sin. It has no unlawful desires. It has desires, that is what the nafs does, but it only desires good things. The sign of this is exactly what we just mentioned that this person, not only do they not do sin, they no longer desire sin. That faculty, that part of their humanity that desires, only and only desires things that Allah Almighty views as desirable and has stopped desiring those things that Allah Almighty has labeled as undesirable. So, these are the three types of nafs. Nafs-ul-Ammarah, Nafs-ul-Lawwamah and Nafs-ul-Mutmainnah. zaynabacademy

Some Aspects Concerning the Jinn Photo matt mosher, “Ghost Fog” By Mawlana Qari Muhammad Tayyib al-Qasimi Translated by Mohammad Javed Qasmi Rights of Jinns Jinns too live in this world having basic rights to food, shelter and security, which nobody can deny them. The way they live in desolate and deserted places, they have right to live in our houses too. Hadiths tell us that Jinns live in every house. We do not perceive them because they mind their own business and do not interfere with ours, and when a wicked one of them creates troubles in our lives, we say that this home or person is possessed and consult an exorcist who imprisons or burns the troublesome Jinns with his exorcism. However, we are allowed to stand against and even fight with Jinns, in case they persist in their wickedness. Various Religions of Jinns As for the pious and Muslim Jinns, we need not to worry about driving them out of our houses; rather their strength and goodness may come helpful for us. However, wickedness and trouble making is not tolerable even of human beings let aside of Jinns. It is a fact that Jinns include all types of individuals: good and bad; Muslims and pagans; Jews and Christians as Qur’an clearly points out. Before the prophethood of Muhammad صلى الله عليه وسلم, Jinns were allowed to go up near the doors of the heaven and eavesdrop on a few Diving words from angles’ conversation. Then back down on earth, they would pass on those words with lots of fabrications and concoctions to their followers, and they fooled common folk claiming that they knew the future. When after the prophethood of Muhammad صلى الله عليه وسلم they got banned from climbing up to heaven, they grew anxious to know the main reason which restricted their eavesdropping. Some of the Jinns undertook to find out the actual reason for the restriction. They roamed around from east to west and north to south. A few of them happened to pass by the [city of Makkah] and heard Prophet Muhammad صلى الله عليه وسلم reciting the Glorious Qur’an. Hearing such unique, unprecedented and impressive words, they understood that it was the guidance that restricted their transgression. They went away and informed their brethren: “Verily, we have heard a wonderful Recitation. It guides to the Right Path and we have believed therein (this Qur’an)” (Qur’an 72:1,2). It shows that they [the Jinns] were disbelievers, who later accepted Islam. Thus, there emerged two categories of them: Muslims and non-Muslims. More they said: “And we shall never join in worship anything with our Lord (Allah)” (Qur’an 72:2). It indicates that some of them were monotheists and some polytheists. Further it was said: “And He, exalted is the Majesty of our Lord, has taken neither a wife nor a son (for offspring or children)” (Qur’an 72:3). This tells that some of them were Christians, who believed that Allah Almighty has a wife and son. More, they said: “And that the foolish among us (i.e. Iblis or the atheists among the Jinn) used to utter against Allah that which was an enormity in falsehood” (Qur’an 72:4). This verse clearly establishes that some of them, out of their foolishness, were habitual of attributing their false ideas to Allah and spread a set of lies [in] the name of religion and revelation. From the above paragraphs, it has been proved that there are various sects and religions among Jinns; but still their basic rights are intact. All that could be done is to punish wrongdoers as in human cases, but their rights cannot be denied. There is even a juristic debate if humans and Jinns can intermarry. Jurists’ Discussion Some jurists allow intermarriage between humans and Jinns arguing with the fact that Jinns are as sensible as humans and equally governed by the Islamic Shari’ah and its commandments. Moreover they can take human appearance too. While some others, looking at the fact that marriage is permissible only between those who are genetically similar, deny it and say that marriage between Jinns and humans is like marriage between a goat or cow and a human being, which is not allowed, as partners are genetically dissimilar. Prophet Muhammad Preaching to Jinns It is narrated in a Hadith that once a delegation of Jinns from Nasībīn came to Messenger of Allah صلى الله عليه وسلم and requested, “O Messenger of Allah! A group of our brothers has assembled in a place, you are cordially requested to come over there and deliver some wise words and let us know commandments related to us as well as answer some of our queries.” The Prophet صلى الله عليه وسلم went there with Abdullah Ibn Masood رضي الله عنه. When the Prophet صلى الله عليه وسلم reached the foothill where the Jinns were assembled, he drew a circle and commanded Abdullah Ibn Masood رضي الله عنه to stay within it. Abdullah Ibn Masood رضي الله عنه reports that he saw peculiar people passing by the circle but unable to enter, though their voices were heard. The Prophet صلى الله عليه وسلم delivered to them words of wisdom and taught Islamic commandments, [amongst them] was that humans should avoid using bones to purify themselves after responding to [the call of nature], because bones serve as provision for Jinns. Violation of their rights to livelihood, therefore, [is] prohibited, as a Hadith says that when humans take meat off off bones and throw out [the bones], Jinns get them full of meat. The Hadith also states that humans used bones for purifying themselves after attending [to the call of nature]. Jinns complained about it to Prophet صلى الله عليه وسلم and he prohibited its use for this purpose. All this insures the protection of Jinns’ rights and we are not allowed to interfere with them. Likewise, it is unlawful to remove them from their abode unless they cause trouble. Nature of Address to Jinns […] Jinns are addressed like humans [and] not separately as they have no Shari’ah exclusively for them. They have to follow the same Shari’ah as humans. So the Jews among Jinns believe in Musa عليه السلام and follow the Torah that was sent to human Jews. Likewise, Jinns among Christians and Muslims do not have a book of their own, but follow Isa عليه السلام and Muhammad صلى الله عليه وسلم respectively and adhere to the books sent to human Christians and Muslims. So they are of course addressed and asked to follow Islamic commandments but through humans. Why Prophets Not Sent Among Jinns? Angels are all virtue with no shadow of vice, whereas Jinns are mostly rife with vice and possess little virtue; and for prophethood, not only dominance of virtue is required but a full portion of it. Therefore, no prophet was sent among Jinns lest they fail to pass on [practicing the Shari’ah], because of the [dominance of evil within] them. Jinns were addressed indirectly through humans so that they learn how to keep away from flaws and mistakes in understanding and conduct. Therefore, they were asked to follow the prophets sent among humans. Extracted from Human Being: A Distinguished Creature. Courtesy of Al Qamar Publications Note: This article has been edited for spelling, grammar, and style. ilmgate

Zakaat on GoodsQ: Is zakaat compulsory on goods? A: Zakaat is compulsory upon those goods which are purchased with the intention of resale and an entire lunar year passes upon it. (أو نية التجارة ) في العروض إما صريحا ولا بد من مقارنتها لعقد التجارة كما سيجيء أو دلالة بأن يشتري عينا بعرض التجارة (شامي 2/267) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

By Imam Al-Qurtubi Death is not the absolute end. It is just the discontinuation of unity between the body and soul. It is a change from one state to another and a transition from this present life to that of the hereafter. The purpose of our existence is the worship of Allah as mentioned in the Book of Allah: “And I created not the Jinns and Men except that they should worship Me ” Soorah az-Zariyat (51): 56 This life, which we are living, is the testing ground for which there shall be only two consequences, Paradise or Hellfire. Unfortunately more than often we disregard death, as we are so attached to this world and the love of which has been established in our hearts. “Certainly, they see it as distant, but We see it as near” Soorah al-Ma’arij (70): 6-7 Death only becomes a reality when a close beloved one dies. The heart feels heavy, the eyes shed tears and there is, at that moment, a present fear of death. If we were to spend even a single moment each day thinking about death, it would bring forth many concerns? The greatest being our Hereafter: ”He Who has created death and life, that He may test you, which of you is best in deed.” Al-Mulk (67):21 So we stop and consider what we are doing with our time and where we are heading, and then realize that much of it is wasted in light talk, in laughing, in pursuing that which is not going to benefit our Hereafter. “This World in comparison with the world to come is just like one of you putting his finger in the sea. Let him consider what it returns with.” (Muslim) The Prophet Muhammad (sallahu alihi wa-sallam) explained how this world is not even worth the wing of a mosquito! And how small is a mosquito, and then the wing of a mosquito- so what is the worth of the world we run after and are dearly attached to? The Messenger of Allaah (sallahu alihi wa-sallam) referred to death as ‘the destroyer of desires.” [sunan at-Tirmidhi, Ibn Majah) Because when each one of us remembers the awesome reality of death and what is to follow after that, our present desires and wordy concerns seem so insignificant and futile, and the life of the Hereafter becomes our goal and we become interested in the means to attain that goal. “But truly the home of the Hereafter is the actual life, if only they knew.” (Soorah al-Ankabut (29):64) “Live in this world as if you are a stranger or a traveler.” (Saheeh al-Bukhari ) Does a traveler waste his time in gathering that which is of no benefit for his journey? Or does he immediately select that which shall facilitate him to reach his goal? In the same way, we too must get into the good habit of striving to do as much as we can today and everyday, not putting off things for tomorrow, or after exams, or the age of sixty. . ! “If you survive till the evening do nor expect to be alive in the morning and if you survive till the morning, do not expect to be alive in the evening. And take from your health for your sickness and from your life for your death.” [saheeh al-Bukhari vol.8, p.284, no.425] “And die not except in a state of Islaam” Soorah al-Imran (3):102 So we keep our hearts moistened and alive with remembrance of Allaah, and we remember death in order to remember the Hereafter, and finally we close with a citation from Imaam ash-Shaafi’ee: “O my soul, it is not except a few days patience, As if her extent were a few dreams. O my soul pass quickly on through this world, And leave it, For indeed life lies ahead of it.” Taken from Paradise and Hell-fire (At-Tadhkirah Fihw Alil Mawta Wal-Akhira) islaaminfo

Assalaamu 'alaykum warahmatullah. Welcome to the forum. We will inshaAllah ask a scholar to have a look at your questions. In the meantime perhaps you can do a search here for replies (making sure you have clicked on the "hanafi" option) and if none there then perhaps you can ask at any of the following sites for your particular situation: List here Please accept apologies for being unable to provide answers since there are no scholars available at this time. Jazakallah for visiting the foprum and we hope you will inshaAllah browse at the resources here and ask if you require help.

A girl to the young man who proposed for her: "What do you do?" He: "PhD" She: "Wow you're doing a doctorate?" He: "No! Pizza Hut delivery" @ShkhAbdulRaheem

Every parent desires the best for his child. In fact, it is only parents and perhaps some educators that would wish for their children and learners better than what they themselves enjoy. In modern times the best is reduced to the “Best comforts of the world.” The ‘best’ car, the ‘best’ house, the ‘best’ profession, the ‘best’ shop, etc. Each of the ‘bests’ mentioned pertain to the world that is here now. Islam does not advocate being hermits or abandoning the world but at the same time Islam teaches us to be mindful of the life of the hereafter. In fact, it would not be incorrect to say that Islam lays greater stress on preparation of the life of the hereafter than the ephemeral and transitory life of this world. It is necessary for all parents to focus their attention on providing ‘the best’ for their off-spring for the hereafter. An important, rather essential element for achieving this ‘best’ is consuming of the Halaal and the pure. The modern mother oftentimes is lazy to cook thus subjecting her children to ‘take-away’ foods. This is a most harmful practice and could lead to the spiritual ruin of one’s beloved children. Thought provoking incident of the king of Afghanistan The former rector of the world renowned Darul Uloom in Deoband, Hakimul Islam Hazrat Qari Muhammad Tayyib Sahib (A.R.), whilst delivering a lecture, explained the importance of feeding one’s children Halaal and pure and abstaining from the doubtful with the following incident: I remember an incident which apparently appears to be very simple but portrays a great lesson for the intelligent ones. It concerns Amir Dost Muhammad Khan Sahib, the king of Afghanistan. He was the father of Amir Abdur-Rahman Khan Sahib and the paternal grandfather of Amanullah Khan Sahib. He was a very pious king whose talks were proverbial. On one occasion, when he entered the palace showing signs of anguish, grief and sadness, the queen asked him, “Why do I see you so sad today”? He replied, “News of a great tragedy has reached me and that causes me this grief. The sad news is that when an enemy had attacked the borders of Afghanistan I dispatched our son with an army to defend. The depressing news is that our son has been defeated. He is retreating and fleeing the battlefield. The enemy is advancing on his heels, conquering vast tracts of land. Now I am afflicted with 2 problems: I have lost the kingdom, and my son is returning defeated, showing signs of cowardice. This blemish will remain with me till death that my son is weak and a coward.” The queen responded, “All those reports are incorrect, totally false! My son will never ever flee from the battlefield. It is possible for him to become a martyr but showing his back to the enemy and returning is impossible. That information is false.” The king then explained, “This information is from the Government’s Intelligence Services.” She replied, “They are all liars!” Thereafter, the king remained silent, thinking to himself, “Who will explain to this woman, she does not understand the affairs of the government and she has branded all of them as liars?” On the following day, when the king returned home, the queen asked, “What’s the matter, today you seem very happy?” He replied, “What you had said has turned to be true. In fact, our son has vanquished the enemy and is returning home after driving them out entirely.” The wife remarked, “Alhamdo-lillah! My words have proved to be true.” The king then enquired, “How did you proclaim, with such confidence and certainty, that our son could not have been defeated? Did you receive Divine Inspiration?” “She replied, “I am a woman. How can I receive Divine inspiration? Also, I am a queen living amongst all these luxuries, so how can I acquire such exaltation?” The king further asked, “How then was it possible for you to express with so much conviction that all the information conveyed to me had been false?” The queen responded, “That is a secret which I do not like to divulge.” The king was bewildered and curious to know the secret which his wife, the queen, was concealing from him. Therefore, he persisted and claimed that there should be no secret between husband and wife and asked her, “Who is a greater bearer of the Queen’s secret than the King?” He was insistent with his inquiry due to which she was forced to disclose her secret. She then explained, “When I had conceived your son, the prince, I had promised Allah that I would never allow any doubtful morsel to enter my stomach. Hence, from the affluence of your kingdom I did not even take a single penny. Moreover, I did not even take anything from your personal earnings and salary. Instead, I began sewing topis [hats]. These I sold and sustained myself from its income. For full nine months I lived a life of absolute piety, consuming only Halaal food.” “Thereafter, when your son was born, instead of handing him over to a wet-nurse I personally breast-fed him. I also extended my pledge for a further 2 years and ensured that no doubtful substance entered my stomach. In that manner, with the efforts of my handcraft, I earned and consumed only Halaal. Furthermore, whenever your son cried for milk, I first made wudhu, performed 2 rakaats of nafl Salaah, supplicated to Allah and only then breast-fed him.” Good deeds are not accepted by Allah Rasoolullah Sallallaahu Alayhi Wa Sallam has said, “Whosoever bought a garment for 10 dirhams of which one dirham had been Haraam (unlawfully obtained), then Allah will not accept any of his Salaah as long as that garment is on his body.” (Mishkaat) Hazrat Abdullah ibn Abbas (R.A.) narrated that, on one occasion, the following verse was recited in the presence of Rasoolullah Sallallaahu Alayhi Wa Sallam: “O People! Eat from the earth, Halaal and pure.” Thereafter, Hazrat Saad ibn Abi Waqaas Radhiyallaahu Anhu requested the Nabi Sallallaahu Alayhi Wa Sallam to make Du’aa to Allah that he becomes a “Mustajabud Dawaat” [one whose du’aas are always accepted]. Rasoolullah Sallallaahu Alayhi Wa Sallam replied, “O Saad, make your food Halaal & Pure and you will become “Mustajabud Dawaat”. By the Oath of that Being in whose control is the life of Muhammad Sallallaahu Alayhi Wa Sallam, whenever a servant places a Haraam morsel into his stomach, then for forty days no good action of his will be accepted, and whosever’s flesh is nourished by Haraam wealth then that flesh is more suitable for Hell.” (Ibn Katheer) Consuming Haraam has an evil effect upon one’s children Hazrat Shaik Ibraheem Shabrkhaytee Maaliki (A.R.) states: Once a person went to visit a Saint of Allah [a Wali] he was met at the door by a youngster in a very haughty manner. The visitor greeted him in the formal Islamic manner but the arrogant youth ignored him and did not respond. The visitor was quite astonished and enquired about his attitude from some people (who were around). They informed him that he was the son of the Saint whom the visitor had travelled to meet. When the Shaikh came out, the visitor was surprised to behold a most humble man with very good manners. Immediately, the thought crossed the mind of the visitor concerning the disparity between such a pious, saintly man and his insolent and disrespectful son. The visitor was unable to contain himself and enquired of the Saint about the pathetic behaviour of his son. The Saint responded by saying that one should not be surprised by this situation. He went on to explain that once, when he had been hungry for several days his neighbour became aware of it. That neighbour had been very close to the king of the time so he fetched some food from the king’s palace for the Saint. After eating that food, the Saint had an intense desire of fulfilling his sexual urge. He shared the bed with his wife and that arrogant child was the outcome of that act of copulation. The position of our Pious Predecessors had been such that if any doubtful substance entered their stomachs, they used to forcefully vomit it out. In fact, due to doubts they even refrained from many Halaal edibles also. Hazrat Imaam Ghazzali (A.R.) (D. 505 A.H.) quotes the following statement of Hazrat Omar (R.A.): “We avoided 9 out of 10 things for fear of indulging in Haraam.” (Ihyaa) Hazrat Khwaja Nizaamoeddeen (A.R.) [D.725 H] has said: “Somebody asked Hazrat Ibraheem ibn Adhum (A.R.) to disclose the ‘Ism-e-Aazum’ (that Great Divine Name by means of which Allah accepts the du’aas). He replied, “To keep the stomach free from Haraam and the heart free from the love of the world is the ‘Ism-e-Aazum’. Following such precautions, whichever Name of Allah with which one wishes to call out becomes the ‘Ism-e-Aazum’. (Fawaaidoel Fuaad) A QUESTION In these troubled times where, at every step, one is confronted by Haraam, what is the solution to protect oneself from such a challenge? THE ANSWER The following procedures must be implemented to save oneself from consuming Haraam: Firstly: One should always ponder upon the fact that one will not remain forever in this world. Ultimately, when one will certainly die and appear before Allah, how will one face Allah if one keeps on consuming Haraam? Secondly: Exercise restraint by avoiding anything that is doubtful. Thirdly: One should study the authentic books depicting the Laws of Shariah. Fourthly: Adopt the company of the Pious. Fifthly: Instead of increasing one’s expenditure one should do one’s utmost to reduce it as much as possible. One must never deliberately indulge in any Haraam. Sixthly: One should continuously make Du’aa that Allah grants one Halaal sustenance and protects one from Haraam. May Allah grant us the ability of earning and consuming Halaal and may Allah save us from every form of Haraam. Ameen The Jamiat

Al Qamar Publications is a non profit website intended for all to have access to free authentic publications from our Akabireen of Deoband in English , Urdu and Arabic. FREE DOWNLOAD OF English Books Urdu Books Arabic Books - Coming Soon InshaAllah plus useful links Al-Qamar Publications About Al-Qamar Publications

Wealth Decreased before the Zakaat Date Q: What is the mas’alah regarding a person whose wealth decreased before the zakaat date? E.g. Bakr possessed R1, 000, 000 throughout the year. Just before the end of his zakaatable year i.e. 1st of Ramadhaan, he suffered a loss of R900, 000 in his business. Will Bakr now have to pay zakaat on R1, 000,000 or R100, 000? A: Bakr will have to pay zakaat on R100, 000. وشرطه أي شرط افتراض أدائها حولان الحول وهو في ملكه اهـ. (شامي 2/267) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Prerequisite of Deriving full benefit from Zikr Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: Zikr is a means of acquiring great blessings. However, one will derive the full benefit from the blessings provided one refrains from evil actions and sins. This could be understood through the following illustration. Consider the example of a person who does not perform his faraaidh and performs nafl salaah. Though he will receive reward through performing the nafl salaah, however the sin of neglecting the faraaidh will outweigh the reward received through the nafl, to such an extent that the benefit of the nafl will not be seen. Furthermore, he will not find any stability and firmness in all other righteous actions. (Malfoozaat Hakeemul Ummat 2/164) Ihyaauddeen.co.za

wa'alaykumus salaam hmmm no idea...will try and find out inshaAllah

wa'alaykumus salaam sis what this Q/A is explaining is that if wealth gets added to the initial amount then the zakat will be calculated on the whole amount and not just the amount which the person had initially...many people don't realise this which means they haven't paid zakat in full

Wealth Received before one's Zakaat Date Q: What is the mas’alah regarding a person who received some wealth prior to the completion of the zakaatable year? E.g. Zaid’s zakaatable year ends on the 1st of Ramadhaan. Few days before the 1st of Ramadhaan, he received a lump sum of R1, 000, 000 in inheritance. Will Zaid have to pay zakaat on the R1, 000, 000 as well? A: Zaid will have to pay zakaat on the R1, 000, 000 as well. أو المستفاد ولو بهبة أو إرث وسط الحول يضم إلى نصاب من جنسه فيزكيه بحول الأصل (شامي 2/288) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Female Genital Mutilation / Cutting (FGM/C) News Blog This blog posts any and all news related to Female Genital Cutting (FGC). It tracks only content that discusses FGC as a main subject. The page is designed as a resource for researchers and those who want to keep up to date on this issue without slogging through google alerts or news pages. Original authors are responsible for their content. To suggest content please write to [email protected]. FGC is also called female genital mutilation or FGM; FGM/C; or female circumcision. Tuesday, August 11, 2009 Designer Vaginas: Is Female Circumcision Coming Out of the Closet? Reposted from July 2, 2009 By Gbemisola Olujobi As a circumcised and sexually fulfilled African woman, when I consider the fuss that female circumcision has attracted to Africa over the years and the wind of labiaplasties and genital rejuvenations currently sweeping across Europe and America, I cannot help but ask in the words of Dr. Deborah Tolman, professor of social welfare at Hunter College School of Social Work, “What happened in the last three years to make [these] women’s labias so big that they can’t walk around with them?” I was watching an episode of “Dr. 90210” on E! Entertainment Television recently. A young American woman was getting a labiaplasty and clitoral hood reduction. She said her labia “didn’t look nice” and her clitoral hood was “uncomfortable,” especially when she was having sex. I didn’t know what to think. I was circumcised (read labiaplasty and clitoral hood reduction) when I was 9 days old, in line with the tradition of the Yoruba of western Nigeria. And thanks to the “enlightenment” of Euro-American NGOs, I grew up lamenting what I thought was my irreparable loss and thinking I would definitely have been better off with my genitals intact. Imagine my confusion at the spectacle before me on television. I have since seen more labiaplasties and clitoral hood reductions on “Dr. 90210.” I am an avid fan of the show and confess to being totally smitten with the effervescent Dr. Robert Rey. But the more of these procedures I see, the more I ... well, wonder. What are labiaplasty and clitoral hood reduction if not female circumcision? Female circumcision, also known as female genital cutting (FGC) or the more demonized female genital mutilation (FGM), is defined by the World Health Organization as “all procedures involving partial or total removal of the external female genitalia or other injury to the female genital organs whether for cultural, religious or other non-therapeutic reasons.” FGC is practiced throughout the world, but seems to be more widely practiced in Africa than anywhere else. Not all ethnic groups in Africa practice female circumcision, though it is found in 28 of the continent’s 53 countries. The WHO identifies three broad types of female circumcision. Type I circumcision is the partial or total removal of the clitoris and/or the prepuce or clitoral hood. Type II circumcision is “partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora. Type III circumcision involves narrowing of the vaginal orifice with creation of a covering seal by cutting and repositioning the labia minora and/or the labia majora, with or without excision of the clitoris. This type of circumcision is also known as infibulation or pharaonic circumcision. It is the most extensive form of FGM, and accounts for about 10 percent of all FGM procedures identified in Africa. And what are labiaplasty, clitoral hood reduction, vaginoplasty and the other procedures classified as female genital cosmetic surgery? Labiaplasty is plastic surgery of the labia majora and/or the labia minora, which are the external folds of skin surrounding the structures of the vulva. The procedure involves reducing the size of one or both sets of labia. Clitoral hood reduction is an operation which repositions the protruding clitoris and reduces the length and projection of the clitoral hood. Vaginoplasty is the surgical modification of the female vagina. The most frequent vaginoplasty procedure is the narrowing of the vaginal opening to make it firmer. These operations involve cutting that includes full or partial amputation of the labia or clitoris, as well as procedures to narrow or tighten the vagina—all hallmarks of circumcision and infibulation. Now, from what I understand, some Euro-American women are becoming so disturbed by the appearance of their genitalia that they are asking plastic surgeons to modify them. But how did this new worry start? Or, as professor Tolman puts it, “What happened in the last three years to make [these] women’s labias so big that they can’t walk around with them?” Physicians and mainstream mass media report that the widespread viewing of pornography has increased demand for labiaplasty. As more people see the shortened labia of pornographic actresses, they are getting the idea that trim genitals are the ideal. Human sexuality expert Bonnie Zylbergold argues in an article that women are getting the HD version of their vulvas outside a biology class for the first time. And “while women might not be trading notes on their vaginal proportions,” says Zylbergold, “they have become increasingly comfortable with mainstream pornography and that leads to one dimensional representations of what vulvas look like.” Just as the phenomenon of Playboy magazine in the 1950s spread the craze for breast enlargements in the ’60s and ’70s, an increasing number of women are going to plastic surgeons with pictures of spread-eagled models in magazines such as Playboy and Penthouse and saying, “I want those clit and lips,” very much as some women have been ordering Angelina Jolie’s mouth and Jennifer Lopez’s butt in surgeons’ “supermarkets.” Call it “labia envy,” says New York writer Louisa Kamps. A host of plastic surgeons are aggressively offering women relief from this new form of envy. Kamps quotes Dr. Gary Alter, a Beverly Hills plastic surgeon, as saying: “Some women have this feeling they’re not that pretty down there. If you really think you’re deformed, you’re going to be less open to a sexual relationship. Before, it was the dark ages, because nobody really cared, or knew, what it looked like. But now, with Penthouse and all these magazines that show vaginas—I mean, they really show it—you have women, not just men, looking. And they start making aesthetic judgments.” Many surgeons are against these procedures and some have even called the doctors who perform them “fraudulent.” Among those who disagree with that criticism is Dr. Scott W. Mosser, a board-certified plastic surgeon based in San Francisco who has been performing labiaplasties for the past four years. He insists that anything that is distracting enough to interfere with a person’s quality of life or lifestyle is something that should be addressed. Sex expert Zylbergold asks, “What’s with all the women who truly feel as though FGCS [female genital cosmetic surgery] will better their quality of life? Are we simply to ignore them? Tell them that they don’t really know, or understand for that matter, what they really want?” One woman who responded to a post on labiaplasty at colbertnation.com wrote: “I used to talk about this [surgery] all the time. There are times I still want to do it. My right inner labium is larger than the left, even larger than the outer labia (it looks like a tongue sticking out). It’s bothered me my whole sexual life and I always used to talk about getting it removed so it looks more symmetrical. Not to mention it sometimes gets stuck during intercourse and is painful every now and then. I even threaten to do it myself. I can see why some women might want to get it done, and I feel if that’s the way they want it, fine. Porn might have something to do with it, but I think there are women out there who want to get it for their own satisfaction.” Researcher Karen Roberts McNamara reports that accounts of this medical trend in mainstream media quote doctors and patients alike as describing the new beauty standard for the vulva as “neat” and “clean.” McNamara cites a Boston Globe article in which a 25-year-old student from California, a patient of Dr. David Matlock, describes her postsurgery genitalia as “cleaner” and “more hygienic.” Acclaimed champion of what he calls “vaginal rejuvenation,” Dr. Matlock proffers what he considers to be the definition of vulvar beauty as a “nice, clean look.” He claims that his laser rejuvenation will “effectively enhance the vaginal muscle tone, strength and control, decrease the internal and external vaginal diameters, as well as build up and strengthen the perineal body.” Now, unless something really drastic happens to make women like the one at the ColbertNation site accept their asymmetrical and protruding genitalia and ignore the Matlocks and Alters, labiaplasty and clitoral hood reductions (call them clit and lip jobs, if you will) may yet become the staples that nose and boob jobs have metamorphosed into. According to the California Surgical Institute, labiaplasty has become more common. In the United Kingdom, the number of labiaplasties doubled between 2000 and 2005. And in Germany, as psychologist Borken Ada Hagen and gynecologist Heribert Kentenich report in the journal Obstetrics and Gynecology, labiaplasty (known there as labienreduktion) has become the third leading cosmetic plastic surgery—right after face-lifts and breast augmentation. Patient satisfaction has also been significant. A recent two-year study on 407 labiaplasty patients between the ages of 13 and 63 indicates that they appear to be happy with the procedure. Dr. Alter, the Beverly Hills plastic surgeon and urologist, performed a procedure known as the Alter V technique on all 407 women. According to an article on the study, printed in the December 2008 issue of Plastic and Reconstructive Surgery, 98 percent of the patients reported they would have the surgery again. Seventy percent reported increased self-esteem, while 71 percent claimed to have improved sex lives. The study found only 4 percent of subjects reporting complications. So where does this leave Africans who have been hounded for years by Euro-American NGOs and donor agencies to abandon “the barbaric and primitive practice” known as female circumcision? Could it be that some ancient Africans saw flesh and blood versions of these before-and-after photos and decided, long before what is now known as cosmetic surgery came into being, that women would be better served with something close to what is now being called the “Toronto Trim.” The term comes from Toronto plastic surgeon Robert Stubbs, by way of health reporter Krista Foss. Stubbs has done more than 205 labia minora shortenings on women aged 14 to 60. His style of trimming the hood of the clitoris as well as the lips of the vagina has been nicknamed the Toronto Trim. The appropriately named Dr. Stubbs reports that these trims are not done on women who experience pain from their labia. Rather, they are done for cosmetic reasons. “Women don’t want to compete with men with something large between their legs. They want something small, neat and tidy and tucked up out of the way.” Again with the “neat and tidy.” Linda, a woman in her mid-20s, said her labia minora had always bothered her. “It was physically uncomfortable, and I didn’t find it very aesthetically pleasing,” she said. She went to Stubbs and got a Toronto Trim for $4,500. Patricia, a 32-year-old mother of two from New York City who had her labia shortened, also had worried that “it was all hanging.” So she looked for a surgeon, who fixed it, and she says “it’s nice and it’s neat now.” Bernard Stern, the Florida doctor who performed Patricia’s labiaplasty, says he has operated on all kinds of women, including Las Vegas showgirls, exotic dancers, a Playmate of the Year, doctors, nurses, midwives, attorneys, professional athletes, marathoners, junior Olympians, equestrians, Pilates instructors and personal trainers. His patients have included an 82-year-old and a 16-year-old, as well as a 19-year-old and her 40-year-old mother. Stern claims that most of his patients could not live with their genitals. “Quite honestly, most of the people that come in here have stuff that’s just unbelievable. There’s no doubt, I mean [the labia are] totally uneven, one side’s huge, the other’s not. ... For some of them, this is a life-changing procedure.” According to the surgeon, “The women feel undesirable or unpretty. Even if nobody sees it, they see it.” Stern also claims that for many, a labiaplasty or vaginal tightening can “save their marriage.” Now, my grandmother performed these “procedures” all her life. As early as 5 a.m., mothers would line up in our backyard with their baby sons and daughters to be circumcised by her expert hands. Among the Yoruba of Nigeria, circumcision is done in early infancy. Grandma took special care and pride with female babies. She would do her job deftly and pass the screaming baby to her mother saying, “Your daughter has been beautified.” The satisfied mother would then go back home and cook a celebratory chicken feast to mark the occasion. For some reason, no such feasts were cooked to mark a male baby’s circumcision. So, how is my grandmother different from these board-certified plastic surgeons and urologists? I cannot defend the circumcision knives Grandma inherited from her grandmother as being sterile. I also cannot claim that the palm oil she used to soothe the circumcision wound, the lime juice she used to “sanitize” the circumcision site, and the snail slime she swore would make the wound heal properly were up to WHO standards. But when I read the reports of labiaplasty patients, I cannot help but have a proud smile on my face when I recall my grandmother’s declarations after every baby girl’s circumcision: “She has been beautified and made clean.” How could she have known that this was going to be the refrain of board-certified surgeons in Europe and America after “beautifying” their women patients? As it turns out, the reasons given for female circumcision on the one hand and female genital cosmetic surgery on the other are not totally different. Practitioners of female circumcision couch its functions in culture and religious obligation. According to professor Aisha Samad Matias, they usually say things like “It makes you clean, beautiful, better, sweet-smelling,” or “You will be able to marry, be presentable to your husband, able to satisfy and keep your husband, able to conceive and bear children.” These reasons are not far from those given by women in Euro-America who seek the “nice, clean and neat” ideal of vulvar beauty through labiaplasties and clitoral hood reductions. According to Dr. Virginia Braun, a psychologist at the University of Auckland who specializes in women’s health and sexuality, the narratives of women who have undergone FGM and FGCS are similar. In both cases, Braun argues, women say, “It is important to me to have genitals that look normal, that look appropriate, that are right.” The big difference between female circumcision and FGCS hovers around self-consent and voluntarism. A great fuss is made about the rights of female circumcision “victims” by activists who see it as a form of child abuse or gender oppression. Writer Ifeyinwa Iweriebor, however, argues that this misrepresentation totally occludes the essential truth: that circumcision is not performed on girls (or on boys) to oppress them or do them any harm. For the practitioners, the procedure is carried out for the noblest of reasons, the best of intentions and in good faith. Maybe all those taboos surrounding female circumcision in African cultures were formulated as a way of ensuring that women went through this painful process to achieve the “nice clean slit” that is now being marketed by Euro-American plastic surgeons. At the end of the day, it looks like female circumcision and FGCS are done for very much the same reasons. According to Simone Davis, professor and gender theorist at Mount Holyoke College in Massachusetts, among the key motivating factors raised by African women who favor female genital surgeries are beautification, transcendence of shame and the desire to conform. These clearly matter as well to American women seeking cosmetic surgery on their labia, says Davis. And according to McNamara, although most plastic surgeons usually insist that the women they treat seek the procedure to enhance their own sexual satisfaction, some concede that many women have a consultation at the urging of their husbands, boyfriends or partners who want increased sensation for themselves. These procedures—vaginoplasty, labiaplasty, hymenoplasty, female circumcision or genital mutilation—all have one thing in common. In McNamara’s words, they “highlight the constructedness of the sexed female subject because her body requires constant maintenance to adhere to gender requirements.” The good news for labiaplasty patients (read victims) is that though they may regard female circumcision as foreign and incomprehensible, what they are doing is altering their genitalia to conform to a certain set of notions and expectations about what genitalia should look like if they are to be appropriately feminine and desirable. Remember Dr. Alter? He says, “With Penthouse and all these magazines that show vaginas—I mean, they really show it—you have women, not just men, looking. And they start making aesthetic judgments.” Such aesthetic judgments are the moving force behind the disciplinary pressures of Western beauty standards. Think of anorexia, bulimia, “a cracker a day” diets, gastric bypass surgery, lap-band surgery and other such horrors. These things are done “voluntarily” and with “self-consent” by people who have been pushed to the wall by societal ideals about what a woman’s body should look like. So why has the West been demonizing “Africans and their barbaric culture of female circumcision” all these years? In actual fact, according to Davis, one could regard Western female consumers who consent to the procedures and even finance them to be even more oppressed and bound by normative gender than their African counterparts, because there is no actual external policing. In this case, she argues, American women are reminiscent of philosopher Michel Foucault’s “docile bodies,” who, on their own, fill the role of enforcers of their own subjection under the matrix of gender. Davis quotes Soraya Mire, a Somali filmmaker, as saying, “In America, women pay money that is theirs, and no one else’s, to go to a doctor who cuts them up. ... Western women cut themselves up voluntarily.” Somalia is a hotspot of infibulation and an action spot for Western anti-circumcision activists. Many Somali women and girls, as well as women and girls from other parts of Africa, have fled their homelands and gone into exile in Europe and America to escape circumcision and infibulation. Imagine Mire’s confusion, and mine as well. Imagine the indignation of millions of Africans who have been forced to abandon this rite of passage only to wake up one day and find out that Euro-American women are sneaking, behind our backs, to circumcise themselves and their daughters. One of Florida surgeon Bernard Stern’s patients was a 19-year-old whose 40-year-old mother had her labiaplasty six months after she had hers. This truly is a strange world! Emma24 at 6:37 AM

Female Circumcision From a Muslim Doctor The western media has made a big fuss about female circumcision and called it Female genital mutilation. However, what they don’t tell us is that the commonest operation done for non medical reason in the uk for women’s private parts is an operation fancifully called clitoral hood reduction and labioplasty!! Having spoken few years ago to Malay shafii doctors where most girls have circumcision as a girl, they tell me this is exactly what the western plastic surgeon and gynaecologist do during clitoral hood reduction and labioplasty – young girls from 14 years to ladies of 45 are paying £1500-2500 to have this done privately and is also done in the NHS. If you google the word clitoridotomy or clitoral hood reduction and labioplasty – first few results are privately advertised clinics where these ‘operations’ are done by GMC certified doctors!!! One gynaecologist told me he does about 5- 10 a week privately and takes home £800 to £1000 per patient as his fees! The article (1) below is by an African lady but gives us insight of the apparent double standard- apologies as it is long but is very insightful. She had classical circumcision and witnessed the above operation on tv and writes boldly about how what her grandmother did on her and used to do as female circumcision and the operation she witnessed are same. Sadly, Of course female genital mutilation where women have their private parts disfigured does happen in Africa and I have seen patients who cannot pass urine and stools properly because of this or cannot have babies but that is not what Prophet ﷺ taught us. Please read these article below in sha Allah. There are no forbidden pictures in the article except patient in gown in bbc article but without any nudity. Ulama of Haq should be aware of this double standard. 1. http://fgcdailynews.blogspot.co.uk/2009/07/designer-vaginas-is-female-circumcision.html?m=1 (Article is produced in the next post) 2. Bbc article about this operation http://m.bbc.co.uk/news/health-18947106 Tafseer Raheemi

Question Assalamualaikum I wanted to know about circumcision in Islam is it done one women? I heard it is a practice of the Shafi’i, is it true? If it is where does it come from? Is it from the time of Ibrahim (A.S.)? I read that Sarah (A.S.) did it for Haajirah (A.S.) Answer It is correct that according to Imam Shafii (R.A.A.) that circumcision of a female is a compulsory act. What must be considered is that the circumcision should not exceed the limits, thus causing harm. According to Imam Abu Hanifah (R.A.A.) it is commended that females should be circumcised but is not a necessity. Circumcision of a male commenced from the time of Ebrahim (A.S.). We are not apprised from which point in Islamic history did the circumcision of females begin nor did we come across any narration with regards to Sarah (A.S.) circumcising Haajirah (A.S.) in any reliable Kitaab. (Al-Majmoo, Sharhul Muhath-thab, Vol. 1, Page 349) And Allah Taala knows best Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za [email protected] Source

Q. Is circumcision in Islam compulsory or sunnah? Other than hygiene being the main factor for its occurrence, are there any other factors? Also, why do some countries allow female circumcision? And what are some reasons why females are not circumcised? A. Circumcision in Islam is not compulsory. It is Mustahab (commendable) for males, and is in accordance to the teachings of Islam. Female circumcision as done in some countries, is not based on a religious practice or law. It is based upon the customs and practices of the females living in that country. Females may not chose to do circumcision because it is not a religious law and teaching for them in Islam, and it also does not have any factor of hygienic for women. And Allah knows best. Mufti Waseem Khan Source

Does female circumcision have its place in Islaam Question Assalaamu alaykum dear mufti saab, can you please advice me of the islamic ruiling(from the four madhabs if possible) on female circumcision as a convert alhamdulilah these questions have arisen within my family and also with other muslim sisters. also could you please advise me if there is any daleel as to wheather our beloved nabi salallahu alahie wasalaams daughters(radiyallahu anhum)were or were not jazakallahu khair walykumusalaam wr wb Answer Bismillah Al-jawab billahi at-taufeeq (the answer with Allah’s guidance) Female circumcision is supported by no decisive textual evidence. Only male circumcision is practiced, due to the authentic evidence in the Sunnah that it is part of the natural way (Fitrah). Female circumcision is simply a regional custom in the places where it is practiced. We must then take into consideration that many medical professionals consider it to have detrimental affects for the girls who undergo the operation. On that basis, it would be impermissible to allow this custom to continue. As, bringing harm to oneself is unlawful in Islam. In a Hadith it is mentioned: Circumcision is Sunnah for men and an honorable thing for women. [Musnad Ahmad (19794)] Due to the weakness of this hadith and other Hadiths that refer to female circumcision with some of their narrators being known for deceptiveness and others whose narrations carry no weight scholars of Islamic Law have differed widely regarding its legal ruling. 1. In the Hanafî school of law, female circumcision is permissible within itself but not considered to be a Sunnah. (i.e. no religious virtue). (Shami Fatawaa Rahimiyyah, Page 261, Vol. 6) 2. It is considered a preferred act (Mandub) for women in the Maliki school of law. They rely upon the Hadith of Umm `Atiyyah for this ruling. ( Bulghah al-Salik li-Aqrab al-Masâlik and Ashal al-Madarik Sharh Irshad al-Salik) 3. In the Shaf’i school of law, circumcision is considered an obligation for both men and women. This is the official ruling of that school of thought. Some Shaf`i scholars express the view that circumcision is obligatory for men and merely Sunnah for women. ( al-Majmu`) 4. In the Hanbali school of law, circumcision is obligatory for men and merely an honorable thing for women. It is not obligatory for them. The Hanbali jurist Ibn Qudamah observes: This is the view of many people of knowledge. Imam Ahmad said that it is more emphatic for men. (al-Mughni (1/115)) Lastly, I would like to mention that there are no recorded evidences of circumcision done on the Prophet (Sallallahu alaihi wa sallam)’s daughters. Please also refer to: http://qa.muftisays.com/index.php?viewpage=viewQA&question=1872 And Only Allah Ta’ala Knows Best Moulana Qamruz Zaman London, UK Source

Question i want to know about female circumcision in detail. Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh We acknowledge receipt of query and your answer follows hereunder; Female circumcision has been a very controversial issue for last few decades even among those who had been performing from former times. Apart from its scientific views lots of scholars have been intensely arguing the value and religious views of female circumcision. In Islam, circumcision is considered to be ‘fitrah’ which means the natural character and instinctive temperament of human being. It has been narrated by Abu Huraira (Radhiyallahu ‘anhu) that Prophet Muhammad (Sallallaahu ‘alayhi Wassallam) said, “Five practices are characteristics of the Fitrah: circumcision, shaving the pubic region, clipping the nails and cutting the moustaches short.” [Sahih Al-Bukhari] Circumcision has also been regarded as the sign of Islam; to the extent that if a dead body is found, the manner of verifying that he was a Muslim is to see if he’s circumcised. Now before delving profound into the question of female circumcision, we would like to make it lucid that “female circumcision” means removing the prepuce of the clitoris which is situated above the opening of the urethra, not the clitoris itself. The Sunnah is not to remove all of it, but only a part. Umm Atiyyah al-Ansariyyah (Radhiyallahu ‘anha) narrates that a woman used to perform circumcision in Medina. The Prophet said to her: Do not cut severely as that is better for a woman and more desirable for a husband. [Sunan Abu Dawud] “Circumcision is Sunnah for men, and it is an honour for women, but it is not obligatory for them. وختان المرأة ليس سنة بل مكرمة للرجال وقيل سنة ( قوله وختان المرأة ) الصواب خفاض ، لأنه لا يقال في حق المرأة ختان وإنما خفاض حموي ( قوله بل مكرمة للرجال ) لأنه ألذ في الجماع زيلعي ( قوله وقيل سنة ) جزم به البزازي معللا بأنه نص على أن الخنثى تختن ، ولو كان ختانها مكرمة لم تختن الخنثى ، لاحتمال أن تكون امرأة ولكن لا كالسنة في حق الرجال ا هـ . أقول : وختان الخنثى لاحتمال كونه رجلا ، وختان الرجل لا يترك فلذا كان سنة احتياطا ولا يفيد ذلك سنيته للمرأة تأمل [Fatawa Raheemiyah Vol: 6 Pg: 261 (Darul Ishaa’at)] Imam Ahmad bin Hambal (Rahmatullahi ‘alayhi) said: For men it is more strictly required, but for women it is less strictly required.” [Al-Mughni by Ibn Qudamah (Rahmatullahi ‘alayhi)] We conclude from aforesaid discussion that “female circumcision” will be regarded as Mustahab and Sunnah for the male. And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Ml. Mohammad Ashhad bin Said Correspondence Iftā Student, Mauritius Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah