ummtaalib

As an ornament do they adorn me; Yes, they keep me and sometimes kiss me. In their celebrations they recite me. In disputes they swear by me. On shelves do they securely keep me; Till another celebration or dispute, when they need me Yes, they read me and memorise me. Yet only an ornament am I. My message lies neglected, my treasure untouched… The field lies bare, where blossomed once true glory Wrong is the treatment that I receive So much to give have I, but none is there to perceive Source

Jazaakallaahu khayran, inshaAllah it is of benefit to many

Beautifully said! Allah ta'ala give us all Ikhlaas

Shar al Aqidah Tahawiyyah by Ibn al-Izz al-Hanafi Question Assalaamu Alaikum There is a commentary (sharḥ) of the ‘Aqīdah Taḥāwiyyah available, which was written by Ibn al-’Izz al-Ḥanafī, is it a reliable commentary? Could you please also tell us about the author? Wa’salam Answer Wa’alaykum as Salām waraḥmatullāhi wa barakātuhu, This is one of the most unreliable commentaries ever. Salafies take all their ‘Aqīdah from this commentary and hence it is the most widespread in the Arab world. Allāmāh Zāhid al-Kawthari said with regards to the author, “A commentary was published [on the `Aqīdah aṭ-Ṭaḥāwiyya], by a person who is not known and is falsely attributed to the Ḥanafi school, but whose handiwork proves his ignorance of this science and that he is an anthropomorphist who has lost his direction.” (al-Ḥāwi fī Sīra al-Imām aṭ-Ṭaḥāwi, 38) Imām aṭ-Ṭaḥāwi (May Allah Ta’ala have mercy on him) clearly attributed the beliefs in the beginning of his work to Imām Abū Ḥanīfa, Imām Abū Yūsuf and Imām Muḥammad (May Allah Ta’ala have mercy on them all). Yet Ibn Abil ‘Izz differs with numerous of the beliefs. Amongst others, he is of the view that Allāh Ta’ālā has a direction and the punishment of Jahannum will not be eternal. In light of the above, it is not permissible for a layman to read his commentary. And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy Source

Al-Aqidah al-Tahawiyyah Aqeedah Tahawiyyah (Commentaries)

Who are the Marturidis? The beliefs of Islam are quite clear, as expounded in the Quráan and Sunnah, and as understood by the Sahaabah (Radhiyallahu unhum). It is this set of simple beliefs that are the fundamentals of Imaan. Whoever adheres to these straightforward Aqaaid is considered a Muslim and one who rejects any of the essential beliefs of the Sahaabah (Radhiyallahu unhum) is out of Islam. It is this set of simple beliefs that is the criterion of whether a person is Muslim or not. As Islam spread far and wide, many of the works of Greek philosophy were translated into Arabic. Muslims were for the first time exposed to the rational theology of the Greeks. This created a climate where arguments for and against Islamic beliefs were examined in the light of Greek rational thought. This gave birth to a new discipline called Ilmul Kalam. Thus Ilmul Kalam was not a purely Islamic discipline, having not existed during the time of the Sahaabah (Radhiyallahu unhum). It was a branch of knowledge that arose out of the need of the time, i.e. The need to refute Greek theology on the basis of rational principles. In the process of examining Islamic beliefs on the basis of Greek philosophy, many new questions arose. These delicate and intricate questions were never posed before, nor were they discussed during the age of the Sahaabah (Radhiyallahu unhum). There were no explicit texts of the Quráan and Sunnah in reply to these intricate questions. Discussions around these intricate issues led to the formation of many groups. In this field of knowledge the Ahlus Sunnah Wal Jama’ah were represented by two Ulama, Imaam Abul Hasan Ashari and Imaam Abu Mansoor AlMarturidi (Rahimahumallah). They successfully covered these delicate issues in their discourses, and clarified the standpoint of the Ahlus Sunnah Wal Jama’ah in these matters. Thus, as far as Ilmul Kalam is concerned, the outlook of the Ahlus Sunnah Wal Jama’ah is confined to the works of these two Imaams of Ilmul Kalam. Allamah Haythami states in his Fatawa Hadithiyyah “.whoever is upon a path other than the path of Ahl al-Sunna wa l-Jama’a, Ahl al-Sunna wa l-Jama’a meaning the followers of Sheikh Abul Hasan Ash’ari and Abu Mansur Maturidi, the two Imams of Ahl al-Sunna” (Haytami, al-Fatawa al-hadithiyya, 280). The followers of Imaam Abu Mansoor Marturidi are called Marturidi. The Ulama of Deoband are Marturidi. While these two Imaams differed on minor issues, it was merely a difference of interpretation, for the subject matter of Ilmul Kalam is rational thought, which itself allows for differences of interpretation. Secondary Nature The issues discussed by these two Imaams are of a secondary nature. They are issues of rational thought, and not issues of the basic and simple Aqaaid of the Sahaabah (Radhiyallahu unhum). Since there exists no clear cut texts of the Quráan and Hadith on these issues, differences in these issues do not render one out of Islam, provided one adheres to the Aqaaid of the Sahaabah (Radhiyallahu unhum). Taken from askimam.org Q/A

Sects In The Ahlus Sunnah Wal Jama'ah Question 1. How any sects of the ummah has created till now as Prophet (saw) stated in a hadith that there will be 73 sects of his ummah? please mention the names. 2. Is ahle sunna wal jamaa is considered as one sect or four madhabs are considered 4 sect? as well as is ahle hadith are considered as different sect? are salafis and ahle hadith same? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh 1) At the outset, the Hadith referred to in your query is as follows: أخبرنا أبو العباس قاسم بن القاسم السياري بمرو ثنا أبو الموجه حدثنا أبو عمار : ثنا الفضل بن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة : أن رسول الله صلى الله عليه و سلم قال : افترقت اليهود على إحدى و سبعين فرقة أو اثنتين و سبعين فرقة و النصارى مثل ذلك و تفترق أمتي على ثلاث و سبعين فرقة (المستدرك) “Abu Hurayrah (RadiyAllahu Anhu) relates that Rasulullah (Sallallahu Alayhi Wasallam) said: ‘The Jews were divided into 71 or 72 sects as were the Christians. My Ummah will be divided into 73 sects.” (Al-Mustadrak) After Rasulullah (Sallallahu Alayhi Wasallam) left this world, many ikhtilafaat (differences) began to arise amongst the Ummah. Within a period of time, the Aqeedah (religious creed, belief) of some who were misled changed from the haq (truth) and in turn they misguided others. As a result, different groups were formed. Those which had differences amongst themselves branched out into several other groups. The prediction of Rasulullah (Sallallahu Alayhi Wasallam) became true. Rasulullah (Sallallahu Alayhi Wasallam) clearly mentioned that 72 of these sects will go to the fire of jahannam whilst 1 will be admitted to paradise. The successful group will be the one who follows the Jama’ah. This group is the followers of Ahle-Sunnah wal-Jama’ah, which will be explained further below. Hereunder are some of the known main groups and their branches (in no particular order), most of which do not exist anymore. The following is taken from the kitab Al-Farq baynal Firaq” (The Difference Between the Differences) by ‘Abd-al-Qahir al-Baghdadi (Rahimahullah) (d. 429 AH). This book should be referred to for a further, detailed explanation on the abovementioned Hadith and the various groups with their sub-groups, including their founders and differences in beliefs. Firstly, the Rawaafid after the time of Ali (RadiyAllahu Anhu) were divided into 4 groups: Imaamiyyah, Zaydiyyah, Kaysaaniyyah, and Ghulah. These 4 groups had sub-groups: 1) Imaamiyyah-Divided into 15 sects: a) Muhammadiyyah b) Baqiriyyah c) Nawusiyyah d) Shamaytiyyah e) Ammariyyah f) Ismailiyyah g) Mubarakiyyah h) Musawiyyah i) Qatiyyah j) Hishamiyyah k) Zarariyyah l) Yunusiyyah m) Shaytaniyyah n) Kamiliyyah o) Athnaa Ashriyyah 2) Zaydiyyah-Divided into 3 sects: a) Jarudiyyah b) Sulaymaniyyah (also known as Jaririyyah) c) Butriyyah 3) Kaysaniyyah-Divided into 2 sects 4) Ghulah-Divided into 6 groups: a) Bayaniyyah b) Mughiriyyah c) Janahiyyah d) Mansuriyyah e) Khattabiyyah f) Haluliyyah The Khawaarij were divided into 20 sects: a) Al-Muhkamatul Ula b) Azaraqah c) Najadaat d) Safriyyah e) Ajaradah f) Khazimiyyah g) Shu’aybiyyah h) Khalfiyyah i) Ma’lumiyyah and Majhuliyyah j) Sultiyyah k) Hamziyyah l) Thaalabah m) Akhnasiyyah n) Shaybaniyyah o) Rashidiyyah p) Mukarramiyyah q) Ibadiyyah r) Hafsiyyah s) Harithiyyah t) Shabibiyyah The Qadariyyah-Mu’tazilah ‘anil Haq were divided into 18 sects: a) Waasiliyyah b) Umrawiyyah c) Hadhliyyah d) Nizamiyyah e) Aswariyyah f) Muammariyyah g) Bishriyyah h) Hishamiyyah i) Murdariyyah j) Jafaerriyyah k) Iskafiyyah l) Thamamiyyah m) Jahidhiyyah n) Shahamiyyah o) Khayyatiyyah p) Ka’biyyah q) Jabaiyyah r) Bahshamiyyah The Murjiah were divided into 5 sects: a) Yunusiyyah b) Ghassaniyyah c) Tawmaniyyah d) Thawbaniyyah e) Marisiyyah The Najariyyah were divided into 3 sects: a) Barghuthiyyah b) Za’fraaniyyah c) Mustadrakah Finally, the 73rd group is the Ahle-Sunnah wal-Jama’ah, which is the group on haq. Towards the end of the kitab, Abd-al-Qahir al-Baghdadi (Rahimahullah) defines the Ahle-Sunnah wal-Jama’ah as follows: Those who have completely mastered the principles of belief (Ash’aris and Maturidis), the mujtahid Imams of fiqh and their followers, the scholars of Hadith that steered clear of deviation, the scholars of Arabic grammar that steered away from deviation, the scholars of Tafsir that steered away from deviation, the Sufis, and the general masses of Muslims. Most define Ahle-Sunnah wal-Jama’ah as those who follow the Ash’ari and Maturidi schools of Aqeedah, which includes the followers of the 4 Imams of fiqh. Since every sect claims to be on the true path, the criterion to determine the true sect is as follows: a) Adherence to the Quran and Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) b) To believe in Rasulullah (Sallallahu Alayhi Wasallam) as the final Messenger c) To have love for every companion of Rasulullah (Sallallahu Alayhi Wasallam) d) To follow the Shari’ah through the guidance of any of the four Imams of fiqh-Imam Abu Hanifa, Imam Shafi’ee, Imam Malik, Imam Ahmed ibn Hanbal (Rahimahumullah) (Al-Farq baynal-Firaq, Maktabah Darul-Turath) 2) The second part of the query has been answered above. 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 askimam.org

Who are the Ahlus Sunwah Wal Jamaat? Aqeedah of the Ahlus Sunnah wal Jama'ah Questions regarding the Ahlussunnah wal Jama’ah Question 1. It is an established fact that all things are recognised by their name, even Allah (swt) first taught names to the father of Mankind Adam (as). Your sect also has names such as Sunni, Ahl' ul Sunnah or Ahl'ul Sunnah wa al Jamaah. Direct us towards any such verse of the Qur'an wherein any of these names have been indicated. 2. If these titles cannot be located in the Qur'an could you produce this title from any hadith of the holy prophet (s)? Produce any such 'mutawatir' 'marfuu' or 'saheeh' narration from your books with a complete source (meaning the name of the book, version number, page number, edition etc) wherein the names Sunni, Ahl'ul Sunnah and Ahlul Sunnah wa al Jamaah have been mentioned by the holy prophet (saww) as a sect of Islam. 3. If these are not to be found in the hadeeth, then at least come up with an exact date, month and year of hijrah from the history of Islam when these names were adopted as your identity. 4. What were you famously known as before adopting these names? 5. Why have you forsaken your previous title? 6. According to your sect, an introduction of any new thing to Islam constitutes bid'a, therefore to effectuate such an introduction is also a bid'a, so who was the person responsible for introducing this bid'a? 7. Could you provide decisive evidence with regards to the meanings of Sunni, Ahl Sunnah and Ahl'ul Sunnah wal Jamaah? 8. Which one is the most ancient of the three titles? 9. Which one of the three titles do you consider the best? 10. Why are the remaining two of lesser merit? Which one of those two is the least and what is the reason behind it? Answer Bismihi Ta’ala The term Ahlussunnah wal Jama’ah is used for those people who strictly base their doctrines upon the Qur’an, Sunnah, and Ijmaa (Consensus of Sahaabah or Tabi’oon). It is a term used to differentitate from the many deviant sects that formed from the first century of Islam until present day. The term Ahlussunnah wal Jama’ah is derived from a combination of Qur’anic Verses and Sound Narrations. A verse of Surah al-Nisaa states: “Whomsoever opposes the Rasool after guidance has become manifest (Sunnah), and follows a way other than way of the believers (Jama’ah), then we will turn him towards al the deviant ways he wishes to turn but the result will be Jahannam. Such a bad abode.” The term Ahlussunnah wal Jama’ah has been derived from this verse, for the very reason that the Ahlussunnah wal Jama’ah do not oppose the way of the Rasool or his rightly guided companions in their doctrines. The Ahaadith that indicate this term are many. It would be difficult to encompass all of them at this moment. Here are some of the Ahaadith related to his term: Rasoolullah Sallallahu alaihi wasallam is reported to have ordered the people to follow his way and the way of the rightly guided Caliphs. Also, in some Narrations, the Companions of Rasoolullah have been described as perfect role models for salvation, because their way of life would not contradict the teachings of Allah and his Rasool. Also, many Ahaadith speak on the Jama’ah, and that whosoever seperates from them wil become prey to Shaytaan. We may conclude from this that the term Ahlussunnah wal Jama’ah is not a term which is newly introduced, in fact it is derived from a combination of many sound verses of the Qur’an and Ahaadith. It seems from the question that there is a lack of knowledge and understanding in this regard. Not every single detail of Shari’ah must be explicitly expressed or declared in the Qur’an and Sunnah. Sometimes, rulings are derived from indications, and implications of verses or ahaadith. For this reason, a whole science, known as Usool al-Fiqh is established in order for a Scholar to recognise and identify the correct sources of Islamic Law and methods to deduce rulings from those sources. Some rulings are deduced from Dalaalat al-Nass, Ibaarat al-Nass, Ishaarat al-Nass, and Iqtidhaa al-Nass. This isn’t the place to discuss this in-depth. If the rulings of Sharia’ah were so clear cut and explicit for every individual of this Ummah to understand according to his or her discretion then there would be no sound Islamic Learning. Neither would there be the need for Jurists or Muhadditheen whom exerted all efforts and abilities and spent their entire lives struggling to deduce rulings from the Sound Sources of Islamic Law. There is need for great understanding. May Allah bless us all and grant us understanding of the Deen. Aameen Mufti Yaseen Shaikh Source

Various Fataawaa Regarding reading the works of Mawlana Ahmed Raza Khan Regarding our opinion of Mawalna Ahmed Raza Khan Regarding debating, arguing with the Barelwis Is it permissible to read behind a Barelvi Imaam who has the following Aqeedah? ~~~ Back to Table of Contents

Shaykh Ashraf Ali Thanwi (rahimahullah) and Shaykh Ahmad Raza Khan Barelwi (rahimahullah) From the book 'Adab aur Ikhtilaaf-e-Rai' - Respect and Differences of Opinion, being a rendering of a speech delivered by the vice principal of Dar-ul-Uloom Deoband, Shaykh Muhammad Tayyib: I have witnessed the fact that Shaykh Ashraf Ali Thanwi (rahimahullah) differed on numerous subjects from Shaykh Ahmad Raza Khan Barelwi (rahimahullah). Their differences covered the topics of Qiyaam, Urs, Meelad etc. But in spite of this, whenever his name happened to be mentioned in a Majlis (gathering), he used to say, "Moulana Ahmad Raza Khan Sahib." On one occasion an individual sitting in the Majlis mentioned his name without adding the title Moulana to his name saying, "Ahmad Raza Khan." Shaykh Thanwi (rahimahullah) became angry and scolded him saying, "He is an Alim after all in spite of the fact that there are differences of opinion between us, you are disrespecting the position he has been granted. How can this be correct? Differences of opinion is another matter altogether. It is a seperate issue that he considers me to be upon error pertaining to certain issues. What is the meaning of such condescension, such disrespect for him?" Shaykh Ashraf Ali Thanwi (rahimahullah) was among the Ahl-ul-ilm, the people of knowledge. If and when someone's name occurred he used to consider respect for that person to be necessary. Even if it was a person who bore absolute enmity towards him, he never allowed respect to leave his side. Sunniforum.com ~~~ Back to Table of Contents

Giving Away Mahr Question: asalamu alaykoum, i recieved mahr from my husband, part of it was gold, what i know is that the mahr has got nothing to do with the husband what ever the lady wishes to do with it! is this true?? i gave my gold to my parents as a present without my husband's notice but for some reason i feel like i have done something wrong. can you please explain? have i done something wrong? should i tell him?? Answer: Walaikum assalam wa rahmatullahi wa barakatuh, I pray this finds you in the best of health and spirits. Yes, it is true that (1) the mahr is belongs to the wife and she can dispose of it as she wishes; and (2) the wife has the general right to use and dispose of her earnings and wealth as she wishes. At the same time, however, such matters should be handled with discretion and due consideration for the feelings and sensitivities of those involved. And Allah alone gives success. Faraz Rabbani http://qa.sunnipath.com/issue_view.asp?HD=7&ID=18720&CATE=1

Forgiving Mahr Q. Due to poor condition of the husband, upon request to his wife, she forgive her mahr before touch. Is it acceptable in Islam? (Question published as received) A. Mahr is the right of the wife and it becomes obligatory on the husband upon the marriage (Nikah) being contracted. Since Mahr is the right of the wife, if she decides to waive her right by her own free will after the marriage, it will be permissible and the obligation of Mahr will no longer remain binding upon the husband. (ad-Durrul Mukhtar) And Allah Knows Best Mufti Suhail Tarmahomed (USA) Confirmation: Mufti Ismaeel Bassa Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

From Al-Mu'min Magazine Jāmiah Khātamun Nabiyeen (JKN), Bradford UK Chief Editor: Shaykh Muftil Saiful Islam A comprehensive and informative article on the harms and rulings of shisha smoking.... Change of Rulings with the Change of Circumstances Some can argue that the previous Indian-subcontinent scholars issued a verdict of Shisha generally being Makrooh-e-Tanzeehi (which merely means disliked but not unlawful). Many Fuqahā (Muslims Jurists) like Imām Ibn Ābideen As-Shāmi v have made it explicit that rulings and verdicts can vary due to the change of time and circumstances that are discussed by the clas-sical scholars in the books related to issuing verdicts..... Background on Shisha (Water-Pipe Tobacco Smoking) Shisha is a water-pipe used to smoke a flavoured to-bacco known as molasses. There are many common names given to water pipe smoking such as Hukkah, Argileh, Marghile, Shisha and hubble-bubble....... Description of the Usage of the Water-Pipe Smoking A water-pipe mainly consists of four main parts: Health Effects According to Health Experts Contrary to what Shisha smokers commonly believe, Shisha is associated with serious health risks...... Social Harms According to the ALA (American Lung Association) Report The Islamic Perspective So far we have looked at the harmful effects of Shisha from a medical perspective, now I shall discuss the Islamic perspective of Shisha................ The Opening of Shisha Bars What is the Islamic Ruling of those People’s Income Who Provide Water-pipe Smoking (Shisha) Conclusion...... Download / Read.... Shisha.pdf

Bringing Alive the SUNNATS of Jumuah 1. Have a Bath (Ghusl). (Bukhari) 2. Wear clean and appropriate clothing. (Abu Dawood) 3. Use Itr (perfume) and use the Miswaak. (Ibn Majah) 4. Go early to the Jumuah Salaah. (Bukhari) 5. Walk to the Masjid for Jumuah. (Tirmidhi) 6. If the saffs (rows) are already filled, do not jump over the shoulders of the musallies (worshippers) in order to get to the front. (Abu Dawood) 7. Try to sit as close as possible to the Imaam. (Tirmidhi) 8. Listen attentively to the Khutbah. (Bukhari) 9. Make a lot of Du'a. (Bukhari) 10. Read Surah al-Kahf. (Targheeb) 11. Seek the moment of acceptance: Rasulullah Sallallahu Alayhi wa Sallam said: “There is a moment on Friday that if any Muslim makes dua in it, his dua will definitely be accepted.” (Bukhari) 12. Increase sending Durood on Rasulullah Sallallahu Alayhi wa Sallam. (Abu Dawood) Masjid Poster downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

The love of Sahaabah for Rasulullah (Sallallahu Alaihi Wasallam) Somebody once asked Hadhrat Ali (Radhiyallahu Anhu): “How much love did the Sahaabah really possess for Rasulullah (Sallallahu Alaihi Wasallam)?” Hadhrat Ali (Radhiyallahu Anhu) replied: “I take a qasm on Allah Ta’ala, Rasulullah (Sallallahu Alaihi Wasallam) was more beloved and dearer to us than our riches, our children and our mothers, and his company was more cherished than a drink of cold water at the time of severest thirst.” (Fazaail Aamaal) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Visiting Family and friends whilst in Iddah Question and Answer: Q. Is it permissible for a woman who has been divorced to go out and visit family and friends whilst she is in her Iddah? (There may be grammatical and spelling errors in the above question. Questions are published as received) A. A woman in Iddah is obligated to remain within the confines of the marital home till her Iddah is complete. It is not permissible for a woman who is in Iddah (due to divorce or the death of her husband) to leave the home without absolute need. She cannot go out to visit family and friends during this period. It will only be permissible for her to emerge from her home if there is a genuine need, eg, medical necessity or some other necessity that compels her to leave the home. She should enquire from the Ulama on such occasions whether circumstances permit leaving the home during the Iddah period. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Waiting Period (idda) for Non-Menstruating Women Prior to Menopause <QUESTION> Can you explain to me what the judgement is for the woman whose husband has divorced her, but she has no menstrual period nor is she in menopause? I would like to know specifically the length of time of her iddah. Is it three consecutive months? If you have any information please list your source. I have been told that her iddah is not over till she reaches the age of 64. Is this true? I would like to know the judgement from each of the four major madhabs. <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The waiting period (idda) for a female who does not experience menstruation due to childhood (saghira), who is on menopause (a’yisa) and who has reached the age of puberty (baliga) without experiencing menstruation, will be three consecutive Islamic months. Allah Most High Says: “Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same).” (Surah al-Talaq, V.4) If the women experienced menstruation for three days or more, and then her menstruation stopped, the original ruling for her is that she will have to wait until she starts menstruating again or she reaches the age of menopause (iyaas). This is according to the Hanafi and Shafi’i schools (Radd al-Muhtar, 3/508) According to the Maliki and Hanbali schools, the preferred opinion is that she will wait until one year is complete. (See: al-Fiqh al-Islami wa Adillatuh, 7185) The age of menopause according to the Hanafi Fuqaha is thirty years for a woman who never experienced menstruation, and fifty five years for the one who did experience menstruation, but stopped for some reason. However, due to immense difficulty and hardship incurred by acting upon this ruling, the fuqaha have given a dispensation, in that the Maliki opinion of one year can be followed. Imam Ibn Abidin, the great Hanafi jurist quotes al-Zahidi as saying: “Some of our scholars used to issue a Fatwa in this issue according to the opinion of Imam Malik, because of need.” (Radd al-Muhtar, 3/509) Many contemporary scholars have also given the same ruling. However, the following points need to be taken into consideration before acting upon this ruling: 1) The woman should first resort to medication. If all attempts fail, then she can act upon this ruling of one year. 2) This ruling should be passed by a Maliki judge. However, if this is difficult, then it will permissible even without the judgment. 3) If menstruation appears during this period of one year, then the Idda of three menstruations should be observed. (Imdad al-Fatawa, 2/431 & Ahsan al-Fatawa, 5/435) In conclusion, a woman who does not menstruate due to illness should first resort to medication. If all attempts fail, then she can re-marry after the period of one year is over. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Al-Iddah – (Period of Waiting) by Waterval Islamic Institute Source ÍDDAH (Period of waiting) Literally -the word ‘iddah means to count. The count of the monthly purifications after menstruation. Religiously ‘iddah means the period of waiting by a woman in a house on the dissolution of her marriage after consummation or on the demise of her husband even if the marriage has. not been consummated. She is not allowed to leave the house in this period. A marriage contracted by her during this period is void. OBJECT The primary object of ‘iddah is imposed to ascertain whether the woman is pregnant so that the paternity of the child that may be born to her after the death of her husband or the dissolution of her marriage may be determined. Another object is due to the close and important relationship between the husband and wife, in the case of a deceased husband the shari’ah has imposed upon the wife to observe mourning and express sorrow during the period of ‘iddah. This serves as a mark of respect for the de- ceased husband. The rules regarding ‘iddah vary in different cases and it will be inappropriate to include the full detail of all types of ‘iddah in this booklet. The ‘iddah after the death of the husband – which is relevant is dealt with hereunder. PERIOD OF ‘I DDAH 1. A woman has to observe ‘iddah for four lunar months and ten days on the death of her husband irrespective whether she is a major or minor (i.e. she being a child or past the age of menstruation) or even if the marriage has not been consummated. 2. If the husband dies on the first day of the Islamic month (which is reekonned according to the lunar sighting) then the four months and ten days of the ‘iddah will be calculated according to the lunar months that follow. Certain months may be of twenty-nine days and others may be of thirty days. 3. If the demise was not on the first day of the Islamic month then she will calculate thirty days for all four months that follow (4 x 30 120 10 130 days). The months that may be of twenty-nine days will not be considered. This same rule applies to an ‘iddah of Talaq in the case where the widow is not pregnant. 4. The ‘iddah of a pregnant woman is up to the time of delivery or miscarriage (only if the limbs of the embryo had formed) whether the ‘iddah is due to death, divorce or any form of separation. The four months and ten days must not be reckoned in this instance. 5. If the woman is bearing twins her ‘iddah will only terminate when the second child is delivered. 6. If the husband dies while the wife is observing the ‘iddah due to a divorce (‘iddah of Talaaq) then the following rules will apply:- * If the husband gives a Raj’ee Talaaq (revocable divorce) and should he then die while his wife is still observing the ‘iddah of Talaaq, she shall now have to abandon that ‘iddah and observe the ‘iddah of death which is four months and ten days .from the time of the husband’s death. The remaining period of the first ‘iddah which was due to the divorce shall not be reckoned in any-way. In case any one of the married couple dies during the period of ‘iddah following a revocable divorce, the surviving spouse inherits from the deceased. * If the husband gives a Baa’in Talaaq (irrevocable divorce) while he was in good health, whether this divorce was at her instance or not, and should he then die while his wife is still observing the ‘iddah of Talaaq, then she should complete the ‘iddah of Talaaq. No ‘iddah for the death of her husband will be incumbent on her nor will she inherit from his estate. * If this Baa’in Talaaq (irrevocable divorce) is pronounced during the death illness (maradbui-mowt) and it was at the wifes instance, and should the husband die during the wifes ‘iddah of Talaaq, then too she should complete the ‘iddah of Talaaq and there will be no ‘iddah of death for her nor will she inherit from the deceased husband. * If the Baa’in Talaaq (irrevocable divorce) is given during the death illness, not at the Instance of the wife and the husband dies during the wifes ‘iddah of Talaaq then she has to observe the ‘iddah for either divorce or death whichever period be the longer. (three full menstruation courses or delivery if there be a pregnancy for ‘iddah of divorce against four months and ten days for ‘iddah of death) In this case she will inherit from her husbands estate. 7. If the marriage be faasid (irregular) (i.e. performing nikah without witnesses or marrying two sisters at the same time etc.) and has not been consummated, no ‘iddah is necessary. But if it has actually been consummated she has to observe ‘iddah for three menstrual courses or three months if she is not subject to them. If she is pregnant then her ‘iddah will expire only on delivery. The period of ‘iddah shall begin from the time of the death of her husband. In this case the ‘iddah of four months and ten days will not apply. COMMENCEMENT OF’IDDAH 1. The period of ‘iddah commences from the time of death of the husband or divorce or other causes of separation. It is not in any way affected by the wife’s ignorance of the fact that it had become due. 2. If she receives the news about the divorce or the husband’s death at a later stage but within the prescribed four months and ten days, then she will remain in ‘iddah for the remaining days required to complete the four months and ten days. 3. If she does not receive any information about the divorce or the husband’s death until such time when the prescribed period of. ‘iddah has already expired then no ‘iddah shall be waajib (incum- bent) on her. 4. If a woman is not at home at the time of her husband’s death or at the time of a divorce. She should return as soon as possible and observe the ‘iddah at home. The days of ‘iddah are calculated from the time of the demise of her husband or the time when the divorce was given. PLACE OD IDDAH 1. It is incumbent upon a woman under ‘iddah to observe it in the house where she was residing at the time of the death of her lius- band or the dissolution of the marriage. 2. If the ‘iddah becomes incumbent on a wife while on a journey she should return to the place of her residence as soon as possible to observe her ‘iddah. Provided that her permanent home is within the Shar’i safar distance, and not beyond. 3. If the husband dies while the wife is estranged (but not divorced) and she is at her parents home or elsewhere she has to return imme- diately to her husband’s house and observe the ‘iddah there. This is even if the husband dies elsewhere. MAINTENANCE DURING ‘IDDAH 1. In the case of the husband’s death the widow shall not be entitled to any maintenance from the estate of her husband for the period of her ‘iddah, due to being an heir. The liability of maintenance lies only on the husband and the other heirs are not responsible for the same. 2. She will inherit from the estate of her husband. 3. If she did not receive her dowry (Mebr) nor did she forgive her husband for it, she should receive it as a first charge from his estate. RULES FOR OBSERVANCE OF ‘IDDAH There are two ayahs (verses) in the Qur’aan regarding the observance of ‘iddah of death. These ayahs sufficiently denote the importance of ‘iddah. 1. And (as for) those of you who die and leave wives behind, such women should keep themselves in waiting for four months and ten days (AI.Baqarah – 234). 2. And the pregnant women, their prescribed time is that they lay down their burden (Al-Talaaq – 4). To disregard Allah’s commands regarding, ‘iddah is a major sin. The following are important rules to be observed during ‘iddah. MOURNING DURING’IDDAH 1. It is waaiib (obligatory) for an adult sane woman to mourn the death of her husband during the ‘iddah. Mourning is not waajib upon a woman who is insane or a minor, though all the other rules of ‘iddah will apply to these two as well. 2. Thus it is not permissible for a women who is in ‘iddah to adorn herself with flashy coloured clothing, wear jeweII6ry, use perfumes, apply hina (mehndi), surma or make-ups, or beautify herself in any way. Although she is certainly allowed to keep herself clean and presentable. 3. In Christian countries Muslim women must abstain from wearing black clothes during ‘iddah because this is the Christian way of mourning their dead. 4. However coloured clothes that are old and not flashy could be used and if need be surma could be applied at night for medicinal purpose, but should be removed in the morning. 5. If she is used to applying oil to her hair and she fears that not applying hair oil will result in headaches then she is allowed to use non-scented hair oil, provided the result does not enhance her beauty. 6. Mourning by the wife is not allowed for any other person besides the husband. However if the husband does not prohibit the wife, she may mourn the death of a relative for three days only. Rasulullah S.A.W. has sternly prohibited mourning for more than three days besides the widow for her husband which is four months and ten days. REMAINING IN THE HOME DURING’IDDAH 1. During the period of ‘iddah the bereaved wife should remain in the dwelling that they occupied at the time of the demise of her husband. It is not permissible (Haraam) for her to leave this house if she has sufficient provision. 2. If she is the sole bread winner with no other means of income then only is she permitted to leave her house during the day to seek her livelihood. She must return to this house before nightfall and as soon as she has completed this duty during the day. 3. It is not required that she confines herself to a certain room or that she remains silent during the ‘iddah. She should preferably occupy herself with ibaadah or any virtuous act. She may carry out any house work. She must not indulge in any sinful activity or pas- time. 4. She may leave the house for unavailable or emergency medical treatment, but should return immediately thereafter. If the distance to such services exceeds the limit of safar (77.25 km or 48 miles) she must be accompanied by a Mahram (a male member of the family whom she cannot marry by Islamic Law). 5. She may not leave the borne to visit the ill or go to a place where there is a funeral, though they be close’ relatives or even immediate neighbours. 6. She may move to another house if she cannot find sufficient accommodation in the deceased’s house by virtue of her inheritance from him, and if the remaining heirs do not allow her the use of her hus- band’s house or she is unable to observe the lslamic required purdah. 7. If the husband dies in a rented house, then if the surviving wife is able to pay the rent she must observe her ‘iddah in the same house. When she is unable to pay the rent she may move to the nearest available safe place where she must now complete her ‘iddah. 8. In case she is the sole occupant of the house where the ‘iddah has to be passed and the fear of being alone is so great that it is unbearable, so as to cause mental ill health or defect, she may shift to another house. Where the fear is not unbearable it will not be per- missible to move. 9. If the dwelling where she is residing is in a dilapidated condition and there is a risk that it may collapse or when it is insecure and there is a real threat to her chastity, honour or life, she may shift to another house, but she has to return to her home as soon as the cause of danger is removed. Note: In all the instances described above where shifting from the house of the ‘iddah to another house is mentioned utmost care must be taken. * that the cause be true and genuine. * that she moves to the nearest available safe house from where she lived. * that she completes her ‘iddah in this house. She may not move from this house again without a valid Shar’i reason. PROHIBITION OF MARRIAGE DURING ‘IDDAH 1. The Qur’aan prohibits a direct proposal of the marriage to a woman observing ‘iddah and a man is allowed to give only a veiled hint to her of his desire to marry her (Surah al Baqarah – 235). It is therefore not permissible to even propose to her or to become engaged to her whilst she is observing ‘iddah. 2. The wife who is observing ‘iddah cannot lawfully contract a second marriage during the period of ‘iddah. ‘(Refer to Surah al Baqarah 232). 3. It is a kabirah (cardinal) sin to solemnise such a marriage and even to participate in it. 4. A marriage contracted by the wife during the period of ‘iddah shall be a void (baatil) marriage and shall not be recognised in Islam.

Question I have a question regarding what is commonly know as Acapella. Acapella is a form of instument-free music. Typically perfomed by a group of singers some of whom sing lyrics whilst the rest make the sound of intruments with their mouths. Some songs however are sung with only lyrics and no fake instrumental music. I understand and accept that music is Haraam and i am not questioning that. I want to however know would this be allowed and under what circumstances. If they are not singing about immoral acts and there are no women singing would this be acceptable? To me this is not unlike the listening to Naats and Nazms as many people do not understand what they are listening to and merely enjoy how its sounds. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh The word “a cappella” is used for both singing without musical instruments as well as for vocal music. Therefore, both issues are discussed separately. Singing There exist many proofs that prohibit singing. Here under are a few: Allāh Ta’āla says in the Qur’an وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ (لقمان:6) There are those amongst men who purchase vain speech without knowledge, to mislead from the Path of Allāh and throw ridicule on (the Path). For them there is a humiliating chastisement. (Luqmân: 6( Ibn Mas’ūd (Radiyallāhu ‘Anhu) was asked regarding this verse and he replied, “It is music, by the oath of that being there is not deity except Him.” – (Al-Musannaf of Ibn Abi Shayba 11/101 Majlis al-‘Ilmi) Ibn ‘Abbās (Radiyallāhu ‘Anhu) says, “It is singing and the purchasing of singing women.” – (Al-Musannaf of Ibn Abi Shayba 11/101 Majlis al-‘Ilmi) Ikrima (Rahimahu Allāh) regarding this verse says, “It is singing.” – (Al-Musannaf of Ibn Abi Shayba 11/101 Majlis al-‘Ilmi) Mujāhid (Rahimahu Allāh) regarding this verse says it is singing and listening to it (Al-Musannaf of Ibn Abi Shayba 11/101 Majlis al-‘Ilmi) Sa’īd ibn Jubayr (Rahimahu Allāh) says, “It is singing and its like.” (Al-Musannaf of Ibn Abi Shayba 11/102 Majlis al-‘Ilmi) عن أبي مالك الأشعري قال قال رسول الله صلى الله عليه و سلم ليشربن ناس من أمتي الخمر . يسمونها بغير اسمها . يعزف على رءوسهم بالمعازف والمغنيات يخسف الله بهم الأرض . ويجعل منهم القردة والخنازير - ابن ماجه Abu Mālik al-Ash’ari (Radiyallāhu ‘Anhu) narrates that the Prophet of Allāh (SAW) said: “Soon people from my Umma will consume alcohol and call it with another name. On there heads will be instruments of music and singing women. Allāh will make the ground swallow them up, and turn them into monkeys and swine.” (Sunan Ibn Mājah) There are also some narrations permitting certain types of singing for specific occasions such as the narration of Sahīh Bukhāri: عن عائشة قالت دخل علي رسول الله صلى الله عليه و سلم وعندي جاريتان تغنيان بغناء بعاث فاضطجع على الفراش وحول وجهه ودخل أبو بكر فانتهزني وقال مزمارة الشيطان عند النبي صلى الله عليه و سلم فأقبل عليه رسول الله عليه السلام فقال ( دعهما ) . فلما غفل غمزتهما فخرجتا – صحيح البخاري ‘Āisha (RA) narrates that the Prophet of Allāh (Sallallāhu ‘Alayhi Wasallam) came to my house while two girls were singing beside me the songs of Buath. The Prophet (Sallallāhu ‘Alayhi Wasallam) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, “Musical instruments of Satan near the Prophet (Sallallāhu ‘Alayhi Wasallam)?” The Prophet of Allāh (Sallallāhu ‘Alayhi Wasallam) turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I signaled to those girls to go out and they left. (Sahih al-Bukhari) The Prophet of Allāh (Sallallāhu ‘Alayhi Wasallam) has prohibited singing accompanied by musical instruments. Similarly, he has prohibited such singing without music which makes a person heedless of the hereafter. Singing accompanied by tambourine drums (daff) is permitted for certain occasions such as for announcement of marriage; in expressing joy on those days which Shari’a has permitted e.g., ’Eid and post-marital feast; or for assistance in a journey (the travelers would recite a form of poetry to make the camels ride faster and for them to take their mind off of the discomforts of the travel.) Mufti Shafi (ra) writes that the Shari’a has not prohibited any action except that it in itself is a vile deed or disliked due to external reasons. The example for the former is disobedience of Allāh, ascribing partners to Allāh, etc. An example of the latter is doing transaction during the time of the adhān of Jumu’a. The transaction itself is permissible, but by engaging in it during the adhān of Jumu’a it delays a person from going to the masjid (السعي الي الجمعة). Obviously, the first category which comprises of vile deeds is unlawful at all times and under all circumstances. The ruling for the second category is not the same, as it can be permissible for some while impermissible for others; permissible at certain times and impermissible at other times. The ruling will differ according to the situation. The issue of singing falls in this second category. Shaykh ‘Alauddin al-Kasani in his Bada’i al-Sana’i writes: وأما المغني فإن كان يجتمع الناس عليه للفسق بصوته فلا عدالة له وإن كان هو لا يشرب لأنه رأس الفسقة وإن كان يفعل ذلك مع نفسه لدفع الوحشة لا تسقط عدالته لأن ذلك مما لا بأس به لأن السماع مما يرقق القلوب لكن لا يحل الفسق به Translation: As for a singer, if he gathers people around to entertain them with his voice, then he will not be considered an upright person (عادل), even if he does not drink, as he is the leader of sinners. If he sings to himself in order to dispel loneliness, then he will still be considered as upright as there is nothing wrong in doing so since a melodious voice is something that sooths the heart, however it is not permissible to entertain with it. Bada’i al-Sana’i (6/269) Dar al-Kutāb al-‘Arabi Ibn Humām in his Commentary on Al-Hidāya, Fath al-Qadīr in the chapter of Shahāda writes: قال في الهداية ( ولا من يغني للناس ) لأنه يجمع الناس على ارتكاب كبيرة…قال أبن الهمام: ونصوا على أن التغني للهو أو لجمع المال حرام بلا خلاف…ثم قال: فإن قلت : تعليل المصنف رحمه الله يجمع الناس على كبيرة يقتضي أن التغني مطلقا حرام وإن كان مفاده بالذات أن الاستماع كبيرة لأنهم إنما يجتمعون على الاستماع بالذات لأن كون الاستماع محرما ليس إلا لحرمة المسموع ، وليس كذلك فإنه إذا تغنى بحيث لا يسمع غيره بل نفسه ليدفع عنه الوحشة لا يكره .وقيل لا يكره إذا فعله ليستفيد به نظم القوافي ويصير فصيح اللسان .وقيل ولا يكره لاستماع الناس إذا كان في العرس والوليمة ، وإن كان فيه نوع لهو بالنص في العرس .فالجواب أن التغني لإسماع نفسه ولدفع الوحشة خلافا بين المشايخ . منهم من قال : لا يكره ، إنما يكره ما كان على سبيل اللهو احتجاجا بما عن أنس بن مالك رضي الله عنه أنه دخل على أخيه البراء بن مالك وكان من زهاد الصحابة وكان يتغنى ، وبه أخذ شمس الأئمة السرخسي رحمه الله . ومن المشايخ من كره جميع ذلك ، وبه أخذ شيخ الإسلام ، ويحمل حديث البراء بن مالك أنه كان ينشد الأشعار المباحة التي فيها ذكر الحكم والمواعظ ، فإن لفظ الغناء كما يطلق على المعروف يطلق على غيره .قال صلى الله عليه وسلم { من لم يتغن بالقرآن فليس منا } وإنشاد المباح من الأشعار لا بأس به .ومن المباح أن يكون فيه صفة امرأة مرسلة ، بخلاف ما إذا كانت بعينها حية ، وإذا كان كذلك فجاز أن يكون المصنف رحمه الله قائلا بتعميم المنع كشيخ الإسلام رحمه الله ، إلا أنا عرفنا من هذا أن التغني المحرم هو ما كان في اللفظ ما لا يحل كصفة الذكر والمرأة المعينة الحية ووصف الخمر المهيج إليها والدويرات والحانات والهجاء لمسلم أو ذمي إذ أراد المتكلم هجاءه لا إذا أراد إنشاد الشعر للاستشهاد به أو لتعلم فصاحته وبلاغته … فأما الزهريات المجردة عن ذلك المتضمنة في وصف الرياحين والأزهار والمياه المطربة… فلا وجه لمنعه على هذا .نعم إذا قيل ذلك على الملاهي امتنع وإن كان مواعظ وحكما للآلات نفسها لا لذلك التغني والله أعلم… وفي مغني ابن قدامة : الملاهي نوعان : محرم وهو الآلات المطربة بلا غناء كالمزمار والطنبور ونحوه ، لما روى أبو أمامة أنه عليه الصلاة والسلام قال { إن الله تعالى بعثني رحمة للعالمين ، وأمرني بمحق المعازف والمزامير } .والنوع الثاني مباح وهو الدف في النكاح ، وفي معناه ما كان من حادث سرور . Translation: In Al-Hidāya it is written, “nor (is the testimony of those is accepted) who sing for people, due to the fact that he will be gathering people to indulge in a major sin.” Ibn Humām commenting on this writes: The Jurists have clearly stated that singing for futile reasons or for the purpose of collecting money is unlawful without a difference of opinion in it. He later writes: If you were to say, the reasoning of the author of gathering people upon a major sin indicates that singing in general is unlawful, even if there is a benefit in the singing. The listening to songs is a major sin due to the fact that they have gathered to listen to the song itself and the listening only becomes unlawful if what is listened to is unlawful. The reality of the matter is not so, since if a person sings in a manner that no one hears him and does it for himself to remove loneliness, then it is not impermissible. Some Jurists say that it is not impermissible if it is done to learn and benefit from the rhythm of the poem in order to become eloquent in speech. And some Jurists say that it is not impermissible for people to listen to it if it is on the occasion of marriage and post-marital feast, even if there is some form of futility, since there is explicit text regarding (the permissibility of songs in) marriage. The answer to this is that there has been a difference of opinion on the issue of singing for oneself or to remove loneliness amongst the Jurists. There are those who state that singing is not impermissible, only that form is impermissible which done in futile. They take proof from the narration of Anas bin Mālik (Radiyallāhu ‘Anhu) that once he visited his brother, Barā’ bin Mālik, who was considered to be one of the ascetics of the Sahāba and was singing. Shams al-A’ima al-Sarakhsi takes this view. From the Jurists are also those who do not permit any form of singing, and Shaykh al-Islām takes this view. They interpret the narration of Barā’ bin Mālik that he was reciting permissible forms of poetry which contain wisdom and advice, as the word ghinā how it is used for its normal meaning (singing), it is also used for other meanings. The Prophet of Allāh (Sallallāhu ‘Alayhi Wasallam) has said: من لم يتغن بالقران فليس منا Who so ever does not recite the Qur’ān in a melodious voice is not from us. There is no harm in saying permissible poetry. From those things permitted in poetry is describing the traits and qualities of an unspecified and unknown woman as opposed to a specific woman (as this will not be permissible). If the matter is such, then it is possible that the author is of the opinion of all forms of singing being unlawful, as was the view of Shaykh al-Islam, except we will say that this is in regards to those unlawful songs which have words that are impermissible e.g., describing body parts meant to be concealed, characteristics of living woman, wine and enticing people towards wine, discussions of internal family affairs, ridiculing a Muslim or non-Muslim citizen, etc. This is when the intentions of the person is to ridicule a person and not to say poetry in order to explain a word or to become more eloquent. As for songs free from these evils such as the description of flowers and streams, etc. there is no reason for its impermissibility. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the words are of wisdom and advice, due to the instruments and not the song. And Allāh Knows Best. In Al-Mughni of Ibn Qudāma, it is written that musical instruments are of two types. a.) Unlawful – Those instruments which exclusively for entertainment e.g., flute mandolin, etc. Due to the narration of Abu Umāma that the Prophet of Allāh (Sallallāhu ‘Alayhi Wasallam) said, “Allāh has sent me as a mercy for mankind and has instructed me to break the violin and the flute. b.) Lawful – The use of tambourine drums (daff) in marriage and similar joyous occasions. (Fath al-Qadīr 6/481 Rashīdiyya) End of Translation From the above detailed explanation of Ibn Humām, the following points can be understood: 1. Singing in itself to remove loneliness is permissible by the consensus of the Hanafi Jurist. Those that have stated to be impermissible are stating it regarding the songs which contain words that are inappropriate. 2. Songs accompanied by music is unlawful according to all the Hanafi Jurist. 3. Those musical instruments, for which the sole purpose is entertainment, are unlawful. Those instruments that are at times used in futile and at times used for announcements will be permissible to use in marriages and other similar occasions and impermissible at other times. Singing in today’s time will not be permissible as it is either for entertainment, accompanied by music, or have inappropriate words. See also Ahkām al-Qur’ān (3/203 Section written by Mufti Shafi’) Non-instrumental music – vocal music Due to the fitna of today’s time, vocal music will also not be permissible. Vocal music, as found in the background of many anāshīd, is done solely for entertainment and has become a common substitution for music. It carries the same disastrous and poisonous affects of music. At times, it becomes difficult to differentiate between a cappella and music produced from musical instruments. In fact, sometimes the harms of vocal music become graver than that of music produced from musical instruments, since those that are religiously inclined recognize the unlawfulness of music and abstain from it, but do not apply the same cautiousness towards a cappella. Thus, they begin listening to a cappella and become affected by its tune just how a person would have been affected by music produced by musical instruments. For some, a cappella has been the means to start the evil habit of listening to music itself. It has become a hidden virus which is lingering within the Muslim communities and people are oblivious to it. May Allah make the Muslim umma aware of all that which is detrimental to the imān and give the ability to abstain from it, Amīn. And Allah knows best Wassalam Ml. Ehzaz Ajmeri, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah Source

QUESTION How do I know that I have seen the Prophet Muhummad (Allah bless him & give him peace) in my dream? ANSWER In the name of Allah, Most Compassionate, Most Merciful, To see our beloved master, the Messenger of Allah (Allah bless him & give him peace) in a dream is certainly very virtuous and a blessing from Allah Most High upon the person who was fortunate to see him. When one dreams of the Prophet (Allah bless him & give him peace), then one has certainly seen him. Sayyiduna Abu Huraira (may Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “He who saw me in a dream has certainly seen me, for Shaytan can not take my form.” (Sahih al-Bukhari & Sahih Muslim) The Hadith commentators and scholars have given different interpretations as to the meaning of this Hadith: 1. That it is similar to seeing the Messenger of Allah (Allah bless him & give him peace) in real life, but one will not be called a Companion (sahabi), and one will not be legally responsible to carry out the orders given in the dream, because moral responsibility is not based on dreams. 2. The Hadith is regarding those that were present at the time of the Prophet (peace and blessings be upon him), meaning whosoever saw him in a dream was given a glad tiding that he will also see him whilst awake. This meaning is also supported by another Hadith where the Messenger of Allah (Allah bless him & give peace) said “Whosoever sees me in a dream will soon see me whilst awake” (Sahih al-Bukhari & Sahih Muslim). 3. That whosoever saw the Messenger of Allah (Allah bless him & give peace) in a dream, the dream is true and genuine. It is not merely an imagination, for the Shaytan cannot come in ones dream and portray to be the Messenger of Allah (Allah bless him & give him peace). (All three interpretations related by Mulla Ali al-Qari in his al-Mirqat, 9/24). The scholars have differed as to whether the dream is true in the case where one does not see the Messenger of Allah (Allah bless him & give him peace) in his recognized features and qualities that have been transmitted in the traditions. Some scholars are of the view that the dream will only be true and genuine if the person sees the Prophet of Allah (Allah bless him & give him peace) in his recognised features. This opinion has been attributed to Qadi Iyadh al-Maliki. The majority of the scholars, however, including Imam Nawawi, are of the view that if a person dreams the Messenger of Allah (Allah bless him & give him peace) then his dream is true, regardless of whether he sees him on his recognized features or otherwise. If a person was to see the blessed Messenger of Allah (Allah bless him & give him peace) in his unrecognized features, for example, he saw him without a beard, or with full grey hair, etc… then this dream will need to be interpreted. The differences in appearance may be due to the good or bad habits of the dreamer. According to the variation of people’s personalities, their dreams differ. Some dream him old, whilst others dream him young. Some see him pleased, whilst others see him disturbed. Therefore, the dream will need to be interpreted by a person who is qualified in this field, and who has taqwa and piety. (See: Mirqat al-Masabih, 9/25) In light of the above, if one has a dream of the Messenger of Allah (Allah bless him & give him peace) then he has surely seen him. One should not doubt this, as this has been clearly mentioned in the Hadith. However, there are two points here which need to be remembered and understood properly. The Status of Dreams Firstly, dreams are not a source of evidence in Shariah. Therefore, if one received any order or guidance in the dream from the Messenger of Allah (Allah bless him & give him peace), then there are two possibilities: 1) If the order and command is in accordance with the laws of Shariah, then it will be a source of evidence, but only for the one who saw the Messenger of Allah (Allah bless him & give him peace) in his dream and not other people. The one who was ordered by the Messenger of Allah (Allah bless him & give him peace) to carry out a certain act, should attempt to implement it. However, it will not be binding on him similar to the other injunctions that are established in the Qur’an and Sunnah, neither will this dream be a source of evidence for others. 2) If the command is contrary to the established teachings of Shariah, it will not be accepted; neither will it be a source of evidence for anyone. It will not be permitted to act according to the dream. The reason for this is that, the science of interpreting dreams is very complex and not every individual is privileged to understand and interpret dreams. One may make a mistake in remembering or understanding a dream. People’s dreams could differ according to their own personality and condition of their faith (iman). It is reported by Shaykh Ali al-Muttaqi al-Hindi (Allah have mercy on him) that a person saw a dream that the Messenger of Allah (Allah bless him & give peace) was ordering him to consume alcohol. He became very disturbed by this, thus referred to the scholars of his time. One of the great scholars, Shaykh Muhammad ibn Urat (Allah have mercy on him) gave the interpretation of the dream by saying: “The Messenger of Allah (Allah bless him & give him peace) did not say “Consume alcohol” (ishrab al-khamr), rather He said: “Don’t drink alcohol” (la tashrab al-Khamr). However, due to the disorder of your mind, you understood the contrary”. (Mazahir al-Haq, 4/325). It becomes clear from the above that, those who innovate things in Islam and base it upon dreams are clearly contradicting the spirit of Shariah. They must refrain at once from this practice. The second aspect to remember here is that the main objective should be to act upon the injunctions of Shariah and follow the beautiful ways of our beloved Prophet (Allah bless him & give peace). Salvation and success do not depend on dreams. If a person was to see the Messenger of Allah (Allah bless him & give him peace) in his dream, but kept back from obeying his command and acting upon his Sunnah in his day-to-day life, it will not be sufficient for salvation in the hereafter. During the days of the Messenger of Allah (Allah bless him & give peace), numerous people like Abu Jahl and Abu Lahb saw the Messenger of Allah (Allah bless him & give him peace) regularly, but remained dwellers of hell, as they did not earn the pleasure of Allah Almighty and his beloved (peace and blessings be upon him). On the other hand, we have people like Uwais al-Qarni (Allah be pleased with him) who was not fortunate to see the Messenger of Allah (Allah bless him & give him peace), but was regarded amongst the very pious people. The Messenger of Allah (Allah bless him & give him peace) is reported to have said to Sayyiduna Umar ibn al-Khattab (Allah be pleased with him): “The best from the Tabi’ins (followers of the Companions) is a person called Uwais. He has a mother and has been afflicted with leprosy. (When you meet him) ask him to seek forgiveness for you (from Allah). [sahih Muslim] It is thus clear from the above that the main objective should be acting upon the teachings of the Messenger of Allah (Allah bless him & give him peace). If one implements his teachings in one’s life and then sees him in a dream, then surely it is very virtuous. However, if one kept back from obeying his commands, then seeing the Messenger of Allah (Allah bless him & give him peace) is by no means a sign of success. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Question: Assalaamu alaykum wa rahmatullahi wa barakatuh, Dear Shaykh, I’ve got a question from my wife about menstruation. I have little bit understanding about the fiqh of menstration but the following situation I could not solve yet. Hopefully you can be of help. Normally my wife always has a certain cycle for her period of menstruation. But now it was a little bit different. Let me try to explain. Her period started on Thursday the 7th of March around 12.30 and ended on Monday the 11th around 6.00 in the morning. From Monday the 11th of March 6.00 till Tuesday the 26th of March 5.00 she was clean. From the 26th of march 5.00 till the 30th of march 6.00 she bleeded again. From the 30th of march 6.00 till the 3rd of April 23.00 she was clean. On the 3rd of April 23.00 she started to bleed again. Her question is as follows: Does the period from the 26th of March till the 30th of March count as her menstruation period or does the new bleeding which started on 3rd of April count as her menstruation? Also, which period counts as istihaada and which period counts as hayd? The period from the 26th till the 30th, for her it did not feel like a normal menstruation. But the bleeding that started on the 3rd does feel like a normal one. I hope I’m clear enough with the above and hope that we will receive an answer as soon as possible. Additional information on the months prior to March: In January her period started on the 7th around 12.30 and it ended on the 13th around 5.30. From the 13th of January till the 4th of February she was clean. Her next period started on the 4th of February around 12.30 and ended on the 10th. From the 10th of February till the 7th of March 12.30 she was clean. Answered by Umm Yusuf Abdul Sattar Verified by Mufti Abdur Rahman ibn Yusuf In the name of Allah, Most Compassionate, Most Merciful First, we would like to commend you for keeping such an accurate and detailed record of your bleeding and purity. Having the dates, as well start and end times, allows us to complete precise calculations. In situations of abnormal bleeding, we use a woman’s previous cycles to help her determine which part of her bleeding is menstruation, which is purity, and which is istihada. Istihada is that blood that a woman experiences that is not menstruation. During istihada, a woman should complete her ritual obligations, such as fasting and praying. In your situation, we would assign 3 days, 7 hours as menstruation and 25 days as purity. The bleeding you experienced from March 26 to March 30 will be taken as purity/istihada, and not menstruation. To reach the allotted 25 days, you will need to wait an additional 1 day, 19.5 hours after you began bleeding on April 3 (11 pm); from that point, you will count 3 days and 7 hours of menstruation. We’ve created a table that lays out the information you provided, as well as the ruling for this specific situation. You should continue to apply this pattern as long as you experience irregular bleeding. Should anything change, you should consult with a scholar, as the rulings are based on a specific set of circumstances. Allah knows best (Click on chart to read)

So, Who's Right? Shaykh Hasan Ali [HD]

Regarding the Allegations of Mawlana Ahmed Raza Khan against the Ulama of Deoband Some Statements of Mawlana Ahmed Raza Khan against the Ulama of Deoband ~~~ Back to Table of Contents

Birth Control & Contraception What is the Islamic verdict on contraception and birth control in general? Is it only permissible at times of need? ANSWER In the name of Allah, Most Compassionate, Most Merciful, First of all, it should be known that, one of the main aims of marriage in Islam is procreation. Islam encourages its followers to reproduce in large numbers in order to increase the size of the Ummah of our Prophet (Allah bless him & give him peace). Allah Most High says in the Qur’an: “So now hold intercourse with your wives and seek (the children) what Allah has ordained for you.” ( Surah al-Baqarah, V: 187) In a Hadith recorded by Imam Abu Dawud, Imam an-Nasa’i and others, the Messenger of Allah (Allah bless him and give him peace) said: “Marry women who are loving and reproduce in abundance, for I shall outnumber the other nations by you.” It is clear from the above, that Shariah encourages its followers to abstain from practicing birth control, especially, when it is given a formal, organized and general approach. Therefore, one should refrain from practicing contraception unless necessary. As far as the Shar’i ruling is concerned, there are two categories of birth control and the ruling of each is different. The ruling of each category is as follows: 1) Permanent Irreversible Contraception This type of contraception is carried out when the couple decide never to have a baby. It is done with a sterilization operation carried out either on the man (Vasectomy) or the woman (Tubectomy) and renders the couple incapable of ever having children. The ruling with regards to this is that, it is unlawful (Haram) to carry out such operations. There are many Narrations of the Messenger of Allah (Allah bless him & give him peace) and clear texts of the Fuqaha (Jurists) which determine this. The Companion, Sayyiduna Abdullah ibn Mas’ud (Allah be pleased with him) said: “We use engage in Jihad in the company of the Messenger of Allah (Allah bless him & give him peace) and our wives did not accompany us. We said: O Prophet of Allah! Shall we not castrate ourselves? He forbade us from doing so.” (Sahih al-Bukhari) The great Hanafi Jurist, Allama Ibn Abidin (Allah have mercy on him) says: “Castration of humans is Haram.” (Radd al-Muhtar). Imam al-Ayni (Allah have mercy on him) says: “Castration (and sterilization, m) is prohibited with the consensus of all the scholars.” (Umdat al-Qari) However, in cases of extreme necessity, Irreversible contraception will become permissible. For example, a woman’s life is in danger or repeated pregnancies gravely damage her health, etc. This however, should be advised by a Muslim qualified doctor. 2) Temporary Reversible Contraception There are many methods by which reversible contraception can be performed. Coitus interruptus (Withdrawal method), the pill, using of the condom, i.u.d, spermicidal, just to mention a few. The ruling on reversible contraception is that, it is somewhat disliked (makruh tanzihan) if practiced without any reason. If there is a genuine reason, then it will be totally permissible with the permission of the wife. Some of the reasons (for the permissibility of reversible contraception), which the Fuqaha mention, are: a) Physical state of the woman, b) Weakness and illness, c) The couple are on a distant journey, d) The couple’s relations are unstable and divorce is likely, e) Spacing out children in order to give them adequate care and attention, If contraception is practiced due to a reason contrary to the teachings of Shariah, then it will not be permissible. Some of these reasons are: a) Fear of poverty and not being able to provide, b) For the fashion of keeping small families and imitating the Kuffar, c) Being ashamed of having a girl, There are many narrations from the Messenger of Allah (Allah bless him and give him peace) which signify the permissibility of reversible contraception, but at the same time indicate it to be undesirable. Sayyiduna Jabir (Allah be pleased with him) says: “We used to practice Coitus interruptus (Withdrawal method) while the Qur’an was being revealed. The Messenger of Allah (Allah bless him & give him peace) knew of this and did not prohibit us.” (Sahih al-Bukhari and Sahih Muslim ) This has more or less been mentioned by the scholars in their books. (See Imam Nawawi in his commentary of Sahih Muslim, Mulla Ali al-Qari in al-Mirqat, Ibn Abidin in his Radd al-Muhtar and others. For more details, please refer to my book on this subject titled Birth Control and Abortion (Revised Edition), available from the Darul Iftaa, Leicester, UK. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source