ummtaalib

Yes sister Acacia is correct. Brother Arslan, hope you don't mind but you're stuck with being on the "Dawah Team" so you have more options available to you. Unfortunately permission is not granted to individual members or some such technical problem. Sister amaturrahman also has been added I didnt realise posts would need approving. Maybe the first few only, so let us see what happens

Assalaamu 'alaykum brother Arslan, I think you should be able to post in the books section. Please try so we know

اللهم ارنا الحق حقاً وارزقنا اتباعه وارنا الباطل باطلا وارزقنا اجتنابه Allahumma arinal haqqa haqqaw warzuqnat tiba’ah, wa arinal baatila baatilaw warzuqnaj tinaabah Translation: O Allah! show us the truth as true, and inspire us to follow it. Show us falsehood as falsehood, and inspire us to abstain from it.

Question is it sunnah to do musaafaha with two hands? give reference [hadith and name of book] Answer Rasulullah is reported to have said, 'The perfect way for one to greet is to shake hands.' (Mirqaat vol.8 pg.498) This was the way of the Sahaaba (Radhiallaahu Anhu), greeted each other and shook hands. On returning from a journey, they used to embrace each other also. (Shu'bul Imaan; Bayhaqi) This Sunnat of shaking hands should be encouraged as Nabi (Sallallaahu Alayhi Wasallam) has stated that mutual greeting creates love and unity. It is clear that both hands should be used in hand shakes. Imam Bukhari has devoted whole chapter in his Sahih Bukhari on 'Chapter of Shaking hands with both hands.' Hammaad ibn Zayd (Radhiallaahu Anhu) shook hands with ibn al-Mubaarak using both hands, then mentioned the Hadith of ibn Mas'ood (Radhiallaahu Anhu), 'Rasulullah (Sallallaahu Alayhi Wasallam) taught me the Tashahhud as he taught me a Sura from the Qur'aan while my hand was between his hands.' and Allah Ta'ala Knows Best Mufti Ebrahim Desai askimam

Question I use to see some people shake hand with both hands for more respect or showing more affection, Some others are saying prophet muhammed (SA) Only shake hands with one hand, is there any hadeeth regarding this issue, what is the actual way in this regard, Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh The masters of Islamic jurisprudence (fuqahā’) have mentioned that it is sunnah to use both hands in musāfahah. Musāfahah is defined as placing one’s palm in the palm of another. والمصافحة الأخذ باليد والتصافح مثله. والرجل يصافح الرجل إذا وضع صفح كفه في صفح كفه (لسان العرب 4/47؛ صادر) The sunnah method of musāfahah is to place the right palm in the right palm of the other person and the left hand on the back of the other person’s right hand. This method of musāfahah is proven through several ahādīth, such as the following narration of ‘Abdullah ibn Mas’ūd رضي الله عنه. حدثنا أبو نعيم حدثنا سيف قال سمعت مجاهدا يقول حدثني عبد الله بن سخبرة أبو معمر قال سمعت ابن مسعود يقول: علمني رسول الله صلى الله عليه و سلم وكفي بين كفيه التشهد كما يعلمني السورة من القرآن ( التحيات لله والصلوات والطيبات السلام عليك أيها النبي ورحمة الله وبركاته السلام علينا وعلى عباد الله الصالحين أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله ) . وهو بين ظهرانينا فلما قبض قلنا السلام – يعني – على النبي صلى الله عليه و سلم (صحيح البخاري 25/926، كتاب الاستئذان، باب الأخذ باليدين؛ رحيمية ديوبند) ‘Abdullah ibn Mas’ūd رضي الله عنه said that the Prophet صلى الله عليه وسلم taught me the tashahhud, while my palm was between his palms, as he used to teach me a sūrah from the Qur’ān (Bukhārī) ‘Abdullah ibn Mas’ūd رضي الله عنه mentions that the Prophet صلى الله عليه وسلم used two hands. The Sahābah رضي الله عنهم expressed the utmost respect for the Prophet صلى الله عليه وسلم. Therefore, it is unimaginable that the Prophet صلى الله عليه وسلم placed both of his hands on Ibn Mas’ūd’s رضي الله عنه hand, yet Ibn Masūd رضي الله عنه only used one hand. Furthermore, using both hands in musāfahah was also the way of our pious predecessors. Consider the following hadīth by Imām Bukhārī: باب الأخذ باليدين وصافح حماد بن زيد ابن المبارك بيديه (المرجع السابق) The Chapter of [shaking] with Two Hands. And Hammād ibn Zayd shook hands with Ibn al-Mubārak using two hands (Ibid). In the above narration, Imām Bukhārī clearly explains that the proper method of musāfahah is with both hands. This is also the explanation of the fuqahā’ as seen in the examples below. وتكره المصاحفة بعد أداء الصلاة بكل حال أما عند لقاء المسلم لأخيه بعد السلام بكلتا يديه مع أخذ الإبهام وبغير حائل من ثوب أو غيره فسنة (الدرر المباحة، ص 64؛ مطبعة) Musāfahah is disliked after prayer in any situation. But when meeting a Muslim brother, it is sunnah to do musāfahah firmly with both hands after saying salām and without having any barrier, such as a piece of cloth, [between the hands] (al-Durar al-Mubāhah) وتجوز المصافحة والسنة فيها أن يضع يديه على يديه من غير حائل من ثوب أو غيره كذا في خزانة المفتين (الفتاوى العالمكيرية 5/369؛ رشيدية) Musāfahah is permissible and its sunnah method is to place one’s hand in the hand of another without any barrier, such as a piece of cloth, in between. This has also been mentioned in “Khazānah al-Muftīyīn” (al-Fatāwā al-‘Ālamghīrīyah) وتلاقى عبد اللّه بن المبارك وحماد بن زيد فتصافحا ويكفي هذا العمل فبيد واحدة تجزيء وباليدين أكمل (العرف الشذي على هامش سنن الترمذي 2/101، باب المصافحة؛ قديمي) ‘Abdullāh ibn al-Mubārak met Hammād ibn Zayd and they shook hands. This act [of musāfahah] is valid with one hand, but is more complete with two hands (al-‘Arf al-Shadhī) Imām Zafar Ahmad al-‘Uthmāni summarizes this entire discussion in his masterpiece, I’ilā al-Sunan, by stating: وهذه الآثار تدل على مشروعية المصافحة عند اللقاء وبه قال أبو حنيفة والجمهور وهل باليد الواحدة أو باليدين؟ فلا نص فيه ولكن المتوارث هو باليدين دون اليد الواحدة (إعلاء السنن 17/467؛ العلمية) All these narrations prove the validity of shaking hands when meeting someone. This is the opinion of Abū Hanīfah and the majority of scholars. But is it with one hand or two? Even though there is no clear, definitive narration for it, the method passed down, generation after generation, is with two hands, not one. Therefore, it is important to clarify that this issue is related to the preferred method of shaking hands, not the valid method. Hence, as important as it is to follow the sunnah to its fullest extent, it is just as important to not make minor issues the source of disunity, heated debates, and ill feelings towards fellow Muslims. And Allah knows best Wassalam u Alaikum Ml. Abrar Mirza, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah Source

Does talaaq take place through separation?Q: If a couple gets separated for some reason and the husband stops to bear any expenditure of his wife after getting separated. Does that mean their marriage will automatically dissolve after sometime? And if yes, how long after separation will the marriage itself dissolve? A: 1. No. By mere separation, talaaq does not take place. 2. As long as the husband does not issue the talaaq, the nikaah will still remain. And Allah Ta'ala (الله تعالى) knows best. الطَّلَاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّـهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّـهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَأُولَـئِكَ هُمُ الظَّالِمُونَ ﴿٢٢٩﴾ فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّى تَنكِحَ زَوْجًا غَيْرَهُ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّـهِ وَتِلْكَ حُدُودُ اللَّـهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ ﴿٢٣٠﴾ (سورة البقرةالآية 229-230) الطلاق على ضربين صريح وكناية فالصريح قوله أنت طالق ومطلقة وطلقتك فهذا يقع به الطلاق الرجعي ... ولا يفتقر إلى النية (الهداية 2/359) وأما الضرب الثاني وهو الكنايات لا يقع بها الطلاق إلا بالنية أو بدلالة الحاللأنها غير موضوعة للطلاق بل تحتمله وغيره فلا بد من التعيين أو دلالته (الهداية 2/373) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Asking for talaaq without a valid reasonQ: Is it true if a woman asks her husband to divorce her with no valid reason than she has shook the arsh of Allah or what is the sin for this? A: The actual Hadith you are referring to is as follows: Rasulullah (Sallallahu Alayhi Wasallam) said that the woman who seeks divorce from her husband without any valid reason will not smell the fragrance of Jannah (i.e. until she is not purified of this sin in the hereafter, she will not gain entry into paradise). And Allah Ta'ala (الله تعالى) knows best. عن ثوبان قال قال رسول الله صلى الله عليه و سلم أيما امرأة سألت زوجها الطلاق في غير ما بأس فحرام عليها ريح الجنة (سنن ابن ماجة #2055) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Muharram and the day of Aashura The divine system of Allah Ta’aala It is the divine system of Allah Ta’aala that He has afforded special virtue and significance to some things over others. From mankind, the Ambiyaa عليهم السلام have been blessed with distinguished positions and elevated statuses over others. From the different places in the world, the Haramain (Makkah Mukarramah and Madinah Munawwarah) have been accorded a special rank over the rest of the world. From the twelve months of the Islamic calendar, special sanctity and sacredness has been given to four specific months i.e. Zul-Qa’dah, Zul-Hijjah, Muharram and Rajab. By the same token, amongst the days of the Islamic year the day of Aashura has been blessed with exclusive virtue and immense blessings. عن أبي قتادة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم صيام يوم عاشوراء إني أحتسب على الله أن يكفر السنة التي قبله It is reported from Abu Qataadah (Radhiallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said: “On account of observing the fast of Aashura, I have hope that Allah Ta’aala will expiate the sins of the past year.” (Ibnu Maajah 1/124, Saheeh Muslim 1/368) Ihyaaudden.co.za

Jazaakillaahu khayran for sharing. Allah t'ala make it a means of hidaayat for the ummah!

Therefore in sister Haya's case the salaat will be invalid inside her home following the Imam in the masjid due to the saffs not continuing till her home...right? Similar to pilgrims following the imams of the harm in their hotel rooms, their salaah will be invalid

The Pre-Islamic (Jaahiliyya) Name for Jumu'a & the Events that led to the Name "Jumu'a" In pre-Islamic times [jaahiliyya], Jumu'a was called 'Urooba. Aloosi reports from Sheeshi that 'Urooba, originally from Aramaic, means "mercy." There are various opinions as to when and how the change from 'Urooba to Jumu'a came about: 1. 'Abdullaah Ibn 'Abbaas رضي الله عنهما narrates that it is called Jumu'a because it is derived from jam'un, which means to "collect" or "gather," and on this day Allaah gathered the dirt to make Aadam. This is further corroborated by a hadeeth that 'Aini رحمه الله mentions in his book, [with reference to Ibn Khuzaima] that once the Blessed Prophet صلى الله عليه وسلم asked Salmaan al-Faarsee رضى الله عنه: "Do you know why Jumu'a is special [why it is called Jumu'a]?" Salmaan al-Faarsee رضى الله عنه said, "Allaah and His Blessed Prophet know best." The Blessed Prophet صلى الله عليه وسلم replied, "The essence of your father Aadam was gathered on this day." 2. On this day, Quraish gathered by Qusai [great, great grandfather of the Blessed Prophet صلى الله عليه وسلم] in Daar an-Nadwa (meeting place). 3. On this day, the chief of Quraish, Ka'b ibn Lu'ai, gathered his people to advise and instruct them on various matters. [1] Based on the last two opinions, the name Jumu'a was introduced by Quraish, either in the time of Qusai or Ka'b ibn Lu'ai. Ibn Hazm رحمه الله argued that the etymology of the word Jumu'a is not pre-Islamic, but in fact introduced by the Ansaar (Helpers) رضي الله عنهم of Madeena. He supports his view with the statement of Ibn Seereen رحمه الله, which is narrated by Qurtubi رحمه الله, Aloosi رحمه الله, 'Aini رحمه الله, Haafidh Ibn Hajar رحمه الله and most of the hadeeth masters [muhadditheen] and exegetes [mufassireen], that before the migration of the Blessed Prophet صلى الله عليه وسلم, the Ansaar رضي الله عنهم would observe that the Christians and Jews had appointed special days to gather and worship, discuss matters of faith and on which their leaders would advise the congregations. After this, the Ansaar رضي الله عنهم also decided to appoint a day for all to gather and worship and discuss matters of faith. This was the day of 'Urooba, which they named Jumu'a, since they would gather on this day. [2] [3] Notes: [1] Roohul Ma'aani, 14/101 [2] Muslim, Fadl Yawmul-Jumu'a; Tirmidhi, maa jaa' fee Fadl Yawmul-Jumu'a [3] Shaikh Ibrahim Madani: Essentials of Jumu'a, pp. 2-3

I read something about that in a Q/A somewhere, let me search later inshaAllah

wa'alaykumus salaam Haya, do you mean that you would follow the imam from within the house?

اﻟﻠﻬُﻢﱠ ﺻَﻞﱢ ﻋَﻠَﻰ ﻣُﺤَﻤﱠﺪٍ وﱠﻋَﻠَﻰ ﺁلِ ﻣُﺤَﻤﱠﺪٍ كَمَا ﺻَﻠﱠﻴـْﺖَ ﻋَﻠَﻰ إِﺑـْﺮَاهِﻴْﻢَ وَ ﺑَﺎرِكْ ﻋَﻠَﻰ ﻣُﺤَﻤﱠﺪٍ وﱠﻋَﻠَﻰ ﺁلِ ﻣُﺤَﻤﱠﺪٍ كَمَا ﺑَﺎرَكْتَ ﻋَﻠَﻰ إِﺑـْﺮَاهِﻴْﻢَ إِﻧﱠﻚَ ﺣَﻤِﻴْﺪٌ ﻣَﺠِﻴْﺪٌ O Allah, shower Your mercy upon Hadhrat Muhammad (Sallallahu Alaihi Wasallam) and the family of Hadhrat Muhammad (Sallallahu Alaihi Wasallam), as You showered Your mercy upon Hadhrat Ebrahim (Alaihis Salaam), and shower Your blessings upon Hadhrat Muhammad (Sallallahu Alaihi Wasallam) and the family of Hadhrat Muhammad (Sallallahu Alaihi Wasallam), as You showered Your blessings upon Hadhrat Ebrahim (Alaihis Salaam). Indeed You are praiseworthy and most glorious. Ayoob Sakhtiyaani (Rahmatullahi Alaihi) at the Raudha Mubaarak Hadhrat Abdullah bin Mubaarak (Rahmatullahi Alaihi) says that I heard Imaam Abu Hanifah (Rahmatullahi Alaihi) say: “When Ayoob Sakhtiyaani (Rahmatullahi Alaihi) was in Madinah Tayyiba, I was also present and I watched to see how he was going to present his salaam to Rasulullah (Sallallahu Alaihi Wasallam). I saw him facing the grave with his back towards the Qiblah. He was standing there without saying a word, rather he just cried and cried. (Fazaail Madina) - Ihyaauddeen يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

A Good Death Some people pass away in such a blessed manner, as if they had requested the angel of death to take their soul in that way. These things happen even up to this day but generally to those whose hearts are very clean. We just need to make slight adjustments to our eyes, ears, tongue and heart. When a person’s soul and body is totally compliant to the commands of Allah Ta‘ala, then Allah Ta’ala becomes happy with him and at the time of death he is given the glad tidings: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿٢٧﴾ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً ﴿٢٨﴾ فَادْخُلِي فِي عِبَادِي ﴿٢٩﴾ وَادْخُلِي جَنَّتِي ﴿٣٠﴾ “O compliant soul! Return to your Rabb in a condition that you are pleased with Him and He is pleased with you. Enter among my pious servants and enter my Jannat.” Source: Al-Haadi

Signs of Allah in the Creation of the Wind وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ And Allah it is Who sendeth the winds and they raise a cloud; then We lead it unto a dead land and revive therewith the earth after its death. Such is the Resurrection

Just reading this is scary! May Allah subhaanahu wata'ala protect us

aishazaynap...i know you wonder about these things and ask out of curiosity, You don't need to worry about being understood wrong

wa'alaykumus salaam warahmatullah and why should we assume all that he has is football? If he can play football he must be healthy right even if not educated with a good degree? So he can work as a labourer, a shop assistant, a bus or train or taxi driver, a street cleaner......endless possibilities

The Bee And thy Lord inspired the bee, saying: Choose thou habitations in the hills and in the trees and in that which they thatch; Then eat of all fruits, and follow the ways of thy Lord, made smooth (for thee). There cometh forth from their bellies a drink divers of hues, wherein is healing for mankind. Lo! herein is indeed a portent for people who reflect. A Healing for Mankind فِيهِ شِفَآءٌ لِلنَّاسِ (in which there is a cure for men.) meaning there is a cure in honey for diseases that people suffer from. Some of those who spoke about the study of Prophetic medicine said that if ﴿Allah﴾ had said, `in which there is the cure for men', then it would be the remedy for all diseases, but He said, `in which there is a cure for men', meaning that it is the right treatment for every "cold'' disease, because it is "hot'', and a disease should be treated with its opposite. Al-Bukhari and Muslim recorded in their Sahihs from Qatadah from Abu Al-Mutawakkil `Ali bin Dawud An-Naji from Abu Sa`id Al-Khudri that a man came to the Messenger of Allah and said, "My brother is suffering from diarrhea''. He said, «اسْقِهِ عَسَلًا» (Give him honey to drink.) The man went and gave him honey, then he came back and said, "O Messenger of Allah! I gave him honey to drink, and he only got worse.'' The Prophet said, «اذْهَبْ فَاسْقِهِ عَسَلًا» (Go and give him honey to drink.) So he went and gave him honey, then he came back and said, "O Messenger of Allah! it only made him worse. '' The Prophet said, «صَدَقَ اللهُ وَكَذَبَ بَطْنُ أَخِيكَ، اذْهَبْ فَاسْقِهِ عَسَلًا» (Allah speaks the truth and your brother's stomach is lying. Go and give him honey to drink.) So he went and gave him honey, and he recovered.'' It is reported in the Two Sahihs from `A'ishah, may Allah be pleased with her, that the Messenger of Allah used to like sweet things and honey. This is the wording of Al-Bukhari, who also reported in his Sahih from Ibn `Abbas that the Messenger of Allah said: «الشِّفَاءُ فِي ثَلَاثَةٍ: فِي شَرْطَةِ مِحْجَمٍ، أَوْ شَرْبَةِ عَسَلٍ، أَوْ كَيَّةٍ بِنَارٍ، وَأَنْهَى أُمَّتِي عَنِ الْكَي» (Healing is to be found in three things: the cut made by the cupper, or drinking honey, or in branding with fire (cauterizing), but I have forbidden my Ummah to use branding.) (Quran Tafsir Ibn Kathir) The Honey Miracle Do you know how important a food source the honey, offered to man by Allah by means of a tiny animal, is? Honey is composed of sugars like glucose and fructose and minerals like magnesium, potassium, calcium, sodium chlorine, sulfur, iron and phosphate. It includes B1, B2, C, B6, B5 and B3 vitamins changing according to the qualities of nectar and pollen sources. Besides; copper, iodine, iron and zinc exist in it in small quantities. Also, several kinds of hormones are also present in its content. As stated in the Qur'an, honey has a feature of 'healing men'. This scientific fact was also confirmed by the scientists who assembled during the World Apiculture Conference held on 20-26 September 1993 in China: "During the Conference, treatments with honey derivatives were discussed. Especially the American scientists expressed that honey, royal jelly, pollen and propolis (bee resin) had the property of curing many illnesses. A Romanian doctor stated that he tried honey on cataract patients, and 2002 out of his 2094 patients recovered completely. Polish doctors also informed that bee resin helped t cure many diseases like haemorrhoid, skin problems, gynaecological diseases and many others." (Hurriyet Newspaper, 19 October 1993) Nowadays, agriculture and bee products has become a new branch of research in countries advanced in science. Other benefits of honey may be described as below: Easily digested: Because the sugar molecules in the honey can convert into other types of sugar (fructose to glucose), the honey is easily digested by the most sensitive stomachs despite its high acid concentration. It also helps kidneys and intestines to function better. Has a low calorie level: Another quality of the honey is that, when it is compared with the same amount of sugar, it gives 40% less calories to the body. Although it gives great energy to the body, it does not add on weight. Rapidly fuses into blood: When accompanied by mild water, honey fuses into the bloodstream in 7 minutes. The free sugar molecules in it make the brain function easier... Supports blood formation: Honey provides an important part of the energy needed by the body for blood formation. In addition, it helps cleaning the blood. It has some positive effects in regulating the blood circulation and facilitating it. Also, it functions as an important protection against capillary problems and arteriosclerosis. Does not accommodate bacteria: This bacteria killing property of the honey is named as the "inhibition effect". The experiments conducted on honey resolve that, its bacteria killing property increases twice when diluted with water. It is very interesting to note that the newborns in the bee colony are nourished with diluted honey by the bees responsible of their supervision - as if they know this feature of the honey. Royal Jelly: Royal jelly is a substance produced by worker bees inside the beehive. Inside this nutritious substance, there exist sugar, proteins, fats and many vitamins. It is used in problems which occur as a result of tissue deficiency or body frailty. It is obvious that honey, which is produced in much higher amounts than the requirement of the bees, is made for the benefit of man. And it is also obvious that bees cannot perform such an unbelievable task "on their own"...

Earning as a Sportsman Q: I would like to know whether money earned through football will be halaal or haram? A: Before addressing the issue in question, it is important for us to discuss few preliminary aspects in order that the issue be understood in correct perspective. Man’s sole purpose and object for being sent to this world is to worship Allah Ta’ala and live his life in total conformity with the mubaarak teachings of Rasulullah (Sallallahu Alaihi Wasallam). However, while remaining in this worldly abode, man is bound by worldly conditions and circumstances. He is in need of food and drink for his physical existence as he is dependent on earthly resources (e.g. clothing, shelter etc.) for his physical continuity. Hence Allah Ta’ala allowed him to earn a halaal livelihood and to indulge in worldly activities, in the view that this will serve as a means of assisting him to fulfil the ultimate purpose of his creation i.e. the obedience of Allah Ta’ala. Despite man being given permission from the side of Shari’ah to earn a livelihood, it is necessary that in the course of earning a livelihood he does not disobey Allah Ta’ala. Hence, the permission for earning a livelihood is subject to certain conditions being met: 1. The means of livelihood and income one engages in must be permissible in Shari’ah. If one engages in a haraam employment in order to earn a living, it will be ruled as impermissible. E.g. If one accepts employment in a bottle store for selling wine, it will be impermissible. Thus adopting such a means of livelihood will not be permissible. 2. If the means of livelihood one adopts is of a permissible nature in Shari’ah, however it is accompanied with certain impermissible factors, then involving oneself in such a means of livelihood will be impermissible. (E.g. Selling grape juice to a person regarding whom it is known that he will use it to manufacture wine. Though the selling of grape juice is permissible, but since it is now accompanied with the factor of manufacturing wine, earning an income through this means will be impermissible.) 3. If the means of livelihood one engages in is permissible, however it becomes the cause for preventing one from the obedience of Allah Ta’ala, then involving oneself in such a means of livelihood will be impermissible. E.g. one takes employment in a certain company. The company does not allow one to go to the Musjid to perform Jumuah Salaah. Since this employment is becoming the means of preventing one from one’s Deeni obligations, it will be impermissible for one to take employment is such a company. Let us now closely examine the issue of earning one’s livelihood through playing for a national or international sports team in the light of the Quraan and Sunnah in order to ascertain whether this type of a livelihood is recognized in the eyes of Shariah. Below are a few important points which will prove that this type of an occupation is impermissible in Shariah on account of the fact that all the above mentioned conditions are not met: 1. The contract being an invalid and impermissible contract according to Shariah The contract of playing for a team is an invalid and impermissible contract in Islam. In order for any employment to be permissible in Shariah, it is a precondition that the employment be recognized by Shariah i.e. It will have to enter within the ambit of an Islamic contract and fulfil its conditions. An Islamic contract is that contract where one is employed to carry out a halaal service, the benefit of which will be obtained by the employer. E.g. a person hires the services of a grass cutter to cut his lawn. In this case, there is a halaal service rendered by the grass cutter which makes him eligible for a remuneration. Hence, upon completing the task assigned to him, he will be deserving of his wages. On the contrary, the fuqaha have explained that if a person keeps an animal on display and charges people a fee for viewing it, then this is an invalid remuneration since no halaal service is being obtained by the one paying the fee. Viewing the masalah in the question and applying the above-mentioned principle one will understand that this type of a contract and employment is impermissible and invalid in Shariah. In the case where the team owner or manager buys off the player (for a certain period of time) and thereafter pays him monthly for training and playing for different matches, then this type of a contract is impermissible since the monthly salary the player receives is not in lieu of any Shar’ee recognised service that he is providing the team owner with. The training of the player is confined to his own self and there is no physical benefit or valid Shar’ee recognised service that is being obtained by the team owner in lieu of the wage he is giving the player. Merely kicking the ball and training is not viewed in Shari’ah as a valid service rendered to the team owner. Instead the benefit of training is confined to the player. Hence we understand that this contract is an invalid and impermissible contract in Shariah and the wealth received through it is also impermissible. 2. The dressing being un-Islamic In certain sports, (e.g. rugby and soccer etc.), one is required to wear clothing that exposes part of the satr. In doing so, one will be sinful on account of him exposing his satr before men and women. At times one is required to wear clothing sponsored by kuffaar companies e.g. S.A.B. (South African breweries) upon which they will have their logo e.g. Castle lager. The player wearing such attire will be supporting the haraam practices of the kuffaar and promoting their products. Hence the Hadith of Rasulullah (Sallallahu Alaihi Wasallam) prohibiting one emulating the kuffaar and their ways is clear in this regard: عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم. (سنن أبي داود رقم 4033) Whoever imitates a nation is counted from among them. 3. The ambiance and Environment being un-Islamic At the time of the match one will find that there is a host of haraam activities taking place at the sports field. Music is played and intermingling of sexes takes place. People openly consume wine and are dressed in an immodest and shameless manner. Zina (fornication and adultery) takes place in that environment and gambling is the highlight of such matches. One possessing a little Imaan will understand that the ambiance of such a place is certainly not in keeping with deeni ethos and the principles of Islam. 4. The match being televised Among the many sinful activities associated with these types of sport, is that it is televised thus making it possible for people around the globe to view it. Nabi (Sallallahu Alaihi Wasallam) has said: عن عبد الله قال سمعت النبي صلى الله عليه وسلم يقول إن أشد الناس عذابا عند الله يوم القيامة المصورون (بخاري 2/880) Abdullah bin Mas’ood (Radiyallahu Anhu) reports that he heard Nabi (Sallallahu Alayhi Wasallam) say: “Undoubtedly, the people subject to the worst forms of punishment on the day of Qiyaamah are those involved in picture-making.” 5. Foregoing salaah at the time of the match and missing fasts during the month of Ramadhaan During the match, many salaah become qadhaa, or if they are performed, then they are not performed on its prescribed time with jamaat in the Musjid. Hence this type of activity causes one to become sinful and neglect his main obligations which he owes towards Allah Ta’ala. If the month of Ramadhaan comes, and one is scheduled for a match, then generally on account of the match, many players forgo the fasts of Ramadhaan. In the mubaarak Ahadith, Nabi (Sallallahu Alaihi Wasallam) had cursed the person who does not honour the month of Ramadhaan and fulfil its rights. On account of the abundant wrongs that are associated with this form of livelihood, one will clearly understand that it is impermissible in Shari’ah for one to adopt such a means to earn one’s livelihood. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Sunnats and Aadaab of Sleeping – Part 2 1. One should cleanse one’s mouth by making miswaak before sleeping. عن أبي هريرة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم لا ينام ليلة ولا ينتبه إلا استن . رواه الطبراني في الأوسط وفيه من لم أجد ذكره وقد رواه أحمد من فعل أبي هريرة وفيه محمد بن عمرو وهو ضعيف مختلف فيه (مجمع الزوائد رقم 2568) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) retired to bed at night or awoke, he would use the miswaak. 2. One should apply surmah on the eyes before sleeping. عن ابن عباس رضي الله عنهما أن النبي صلى الله عليه و سلم قال اكتحلوا بالإثمد فإنه يجلو البصر وينبت الشعر وزعم أن النبي صلى الله عليه و سلم كانت له مكحلة يكتحل بها كل ليلة ثلاثة في هذه وثلاثة في هذه. (ترمذي رقم 1757) Hadhrat Abdullah bin Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Apply surmah by using ithmid (a type of surmah), for certainly it cleans the eyes and causes the hair (eyelashes) to grow.” Hadhrat Abdullah bin Abbaas (Radhiallahu Anhuma) further says that Rasulullah (Sallallahu Alaihi Wasallam) kept a container of surmah from which he used to apply surmah every night. He would apply the surmah thrice in the right eye and thrice in the left eye.