ummtaalib

The Urdu and persian word Qurbani (Sacrificial slaughter) is derived from the Arabic word Qurban. Lexically, it means an act performed to seek Allah's pleasure. Originally, the word Qurban included all acts of charity because the purpose of charity is nothing but to seek Allah's pleasure. But, in precise religious terminology, the word was later confined to the sacrifice of an animal slaughtered for the sake of Allah. The sacrifice of an animal has always been treated as a recognized form of worship in all religious orders originating from a divine book. Even in pagan societies, the sacrifice of an animal is recognized as a form of worship, but it is done in the name of some idols and not in the name of Allah, a practice totally rejected by Islam. In the Shari'ah of our beloved Prophet, Sall-Allahu alayhi wa sallam, the sacrifice of an animal has been recognized as a form of worship only during three days of Zulhijjah, namely, the 10th, 1lth and 12th of the month. This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim, Alayhi Salam, when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Isma'il, Alayhi Salam, and actually did so but, Allah Almighty, after testing his submission, sent down a sheep and saved his son from the logical fate of slaughter. It is from that time onwards that the sacrifice of an animal became an obligatory duty to be performed by every well to do Muslim. Qurbani is a demonstration of total submission to Allah and a proof of complete obedience to Allah's will or command. When a Muslim offers a Qurbani, this is exactly what he intends to prove. Thus, the Qurbani offered by a Muslim signifies that he is a slave of Allah at his best and that he would not hesitate even for a moment, once he receives an absolute command from his Creator, to surrender before it, to obey it willingly, even if it be at the price of his life and possessions. When a true and perfect Muslim receives a command from Allah, he does not make his obedience dependent upon the command's reasonability' as perceived through his limited understanding. He knows that Allah is All-knowing, All-Wise and that his own reason cannot encompass the knowledge and wisdom underlying the divine command. He, therefore, submits to the divine command, even if he cannot grasp the reason or wisdom behind it. This is exactly what the Prophet Ibrahim, Alayhi Salam, did. Apparently, there was no reason why a father should slaughter his innocent son. But, when came the command from Allah, he never asked about the reason for that command, nor did he hesitate to follow it. Even his minor son when asked by his father about the dream he had seen, never questioned the legitimacy of the command, nor did he pine or whine about it, nor did he ask for one good reason why he was being slaughtered. The one and only response he made was: 'Father, do what you have been ordered to do. You shall find me, God willing, among the patient". The present-day Qurbani is offered in memory of this great model of submission set before us by the great father and the great son. So Qurbani must be offered in our time emulating the same ideal and attitude of submission. This, then, is the true philosophy of Qurbani. With this in mind, one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of economic calculations and depict it to be a wastage of money, resources and livestock. Unable to see beyond mundane benefits, they cannot understand the spirit Islam wants to plant and nourish among its followers, the spirit of total submission to Allah's will which equips man with most superior qualities so necessary to keep humanity in a state of lasting peace and welfare. Qurbani is nothing but a powerful symbol of the required human conduct vis-a-vis the divine commands, however "irrational" or "uneconomic" they may seem to be in their appearance. Thus, the distrustful quest for mundane economic benefits behind Qurbani is, in fact, the negation of its real philosophy and the very spirit underlying it. No doubt, there are in every form of worship ordained by Allah, certain worldly benefits too, but they are not the main purpose of these prescribed duties, nor should they be treated as a pre-condition to submission and obedience. All acts of worship, including Qurbani, must be carried out with a spirit of total submission to Allah, irrespective of their economic, social or political benefits. This is what Ibrahim, Alayhi Salam, did, and this is what every true Muslim is required to do, al-balagh Rules: Here

10 years after his migration from Mecca to Medina, the Prophet Muhammad (Sallallaahu Alaihi Wa Sallam) performed his Hajj, which came to be known as the "Hajj of Farewell." The Prophet told his followers: "Learn how to perform Hajj, as after this year I may not perform it." As the news spread around, people from Medina and nearby areas started assembling there to accompany the Prophet. On the afternoon of Thursday, 24 Dhul Qada, 10 AH, the Prophet mounted his she-camel to set out for Makkah. A multitude of people, over 100,000 in number, accompanied him. Jabir, a Companion of the Prophet said, "I could see people as far as my eyes could see." On the way more people joined the caravan. When the Prophet reached a place called Dhul Hulaifa, he spent the night there and in the morning took a bath and put on Ihram, the pilgrims’ dress, made up of two unstitched sheets (women wear normal dress and cover their heads by a scarf). Afterwards he moved towards Mecca saying the talbiyah prayer: "Here I am, O Allah, Here I am at Your service! You have no partner, here I am. All praise, grace and dominion belongs to You. You have no partner." The multitude joined him in repeating these words. After travelling for nine days, the Prophet reached Mecca on 4 Dhul Hijjah. He first went to the Sacred Mosque. On seeing the Kabah, he said: "O Allah! increase the greatness and sublimity of Your House." And further added, "O Allah, You are peace, with You is peace. Our Lord, keep us alive with peace." Afterwards he performed tawaf—going round the Kabah seven times. As he did this, he kept calling upon God: "Our Lord, give us goodness in this world and goodness in the Hereafter, and keep us safe from the fire of Hell." When he had finished going round the Kabah, he prayed two rakat at the Maqam Ibrahim—the Station of Abraham, and went towards the Black Stone and kissed it. He moved towards Safa, saying that Safa and Marwa were one of the signs of Allah. He went up the Safa hill, till he could see the Kabah. (At that time the hills of Safa and Marwa were outside the Sacred Mosque, but now after the expansion of the grounds, they come within the boundary wall). The Prophet walked briskly between the two hills seven times and ended the walk at Marwa. Some of the seven laps he did on camel-back. Perhaps he did so that people could see him from a distance. The Prophet was staying in Mecca at a place called al-Bath. After staying there for four days, he moved to Mina on 8 Dhul Hijjah and the next morning, he moved off towards Arafat. At Arafat, he stayed in a small tent in the Arnah valley. In the afternoon he rode his she-camel as far as the middle part of the Arafat valley. Here, mounted on his she-camel, he gave a sermon which is known as the Sermon of the Farewell Hajj. Today, at this very spot there stands a mosque by the name of Namirah. In his message to humanity, the Prophet emphasized the highest moral values. Here the Prophet announced: "No Arab is superior to a non-Arab and no non-Arab is superior to an Arab. No black man is superior to a red man and no red man is superior to a black, except through taqwa or fear of Allah. The most noble among you is the one who is deeply conscious of God." While the Prophet was praying here, the very last verse of the Qur’an was revealed to him, and so the Holy Book was completed. After delivering the sermon, the Prophet performed two prayers together—Zuhr and Asr. After prayers, the Prophet came to the spot in Arafat which known as the "standing place". Here, mounted on his she-camel, the Prophet prayed till sunset. He said that the prayer of this day was the best of all. The Prophet was praying with divine feelings. He was praying, the people around him were praying, some standing, some mounted on their animals—weeping and crying to their Lord for His favors, vowing for repentance and craving His blessing. It was such a great moment that the Prophet said, "Arafat is Hajj." He prayed, "O Allah, You are listening to me. You are watching my place. You are aware of my hidden and open affairs. I am miserable and needy, I am pleading to You. Asking your protection..." After sunset, the Prophet rode towards Muzdalifa. He asked Usama ibn Zayd to ride his camel too. He went on saying Labbayk Allahumma Labbayk—"Here I am O Lord, Here I am". And the people were chanting the same. The Prophet asked people not to run, but to move slowly and calmly, as running was no work of piety. On reaching Muzdalifa, the Prophet asked his Companion, Bilal to give the call for prayers. There he said the Maghrib and the Isha prayer together. The Prophet took rest at night and in the morning after praying, he went towards a place called Mashar Haram where he offered further for prayers. Before sunrise, the Prophet left Muzdalifah for Mina, after taking seven small pebbles from there. On the way, passing through the valley of Muhssar, he asked people to move fast, as this was the place, where the People of the Elephant, who came to destroy the Kabah, were punished by Allah. This incident happened in the year in which the Prophet was born. Riding on, he reached the Jamarah, the three pillars at Mina, at which he cast seven pebbles, saying Allahu Akbar each time. The Prophet gave his second sermon at Mina, which was similar to the previous one at Arafat. Afterwards the Prophet offered his sacrifices, shaved his head and took off the ihram—the pilgrims’ dress. That was the day of the feast—(today we remember that day as Id al-Adha). On the same day, the Prophet rode to Mecca, performed Tawaf, drank water at Zamzam and returned to Mina. At Mina people came to him, asking many questions about the pilgrimage. Some said, "I delayed in doing so and so," or "I performed something before it was due," and so on. But the Prophet would tell them: "No objection, no objection! Objections are only for the person who wrongfully violates the honor of his fellow-man." At Mina the Prophet spent three more days for the throwing of stones. In the afternoon of Tuesday, the Prophet moved to Mecca, where he stayed in a tent and slept briefly. Before the morning prayer, he went to the Sacred Mosque and performed the Tawaf of Farewell. The Prophet stayed in Mecca during Hajj for 10 days. Afterwards he left for Medina. At a place called, Dhul Hulaifa he rested for the night, and at the sunrise, entered his beloved city—Medina, the Radiant. When he first saw the city dwellings from a distance, words of praise started pouring from his lips: "Allah is most High. There is no deity save Him. He is One. No one is His partner. He is Lord of everything. All praise belongs to Him and He empowers all things. We are returning repentant, praying, prostrating ourselves, praising our Lord. Allah has kept His promise."The Prophet passed away two months after performing His Hajj. darulihsan

A King Learns from an Ant Submitted by Professor Nazeer Ahmed The king was distraught. He had lost a battle to his enemies. Many of his cohorts had fallen. His treasures were looted. Humbled on the battlefield, the once mighty king retreated into the forest and took refuge in a cave. As he rested against a hard rock in the damp cold of the forest cave, the king noticed a little black ant as it struggled to carry a grain up a slope on a wall. The white of the grain stood out against the black silhouette of the ant as it struggled to balance the mass of the grain with its mouth and its front legs. The wall was wet and slippery and the first attempt of the ant was a failure. The grain slipped from its hold and fell on the ground. Undaunted, the ant retraced its steps, picked up the grain and started again on the arduous journey up the slippery wall. This time the ant negotiated a little distance, perhaps an inch or two before it lost control of the grain which tumbled and fell down. Back to the grain the ant went. It positioned itself at the correct angle and pushed the grain on the ground and then up the wall a third time. Fortune was not with the ant. The grain slipped and fell once more. The process repeated itself seven times. Each time, the ant started its uphill task afresh, not discouraged by the failures of the past. The seventh time, it found its footing and successfully carried the grain on to its destination. The king was inspired by the efforts of this little ant. “What is this ant trying to teach me?”, he asked himself. “If a little ant can labor so hard to carry a single grain to its destination, surely I can struggle with determination to regain my throne.” The king resolved to regroup and continue his fight. He moved from hamlet to hamlet, village to village, town to town, arousing the people to join him in battle and defeat the usurpers. Soon, he had gathered together and trained a mighty force. He marched forth, and in a pitched battle defeated his enemies and reclaimed his throne. Humankind was born into toil and struggle. The soul must never give up its struggle to find Divine Presence through signs in nature, in history and in its own essence. It is a struggle that is ceaseless, boundless, unending until the soul departs from this world and meets Him. Allah favors those who strive patiently and persevere. This is the inner meaning of Sabr.

15 Incentives for Wudu The wudu of a believer is indicative of the position that cleanliness holds in Islam. Being the key to Salah, a mu’min will perform wudu at least 5 times a day. Therefore, utmost care should be taken in perfecting it. By implementing the following sunnats and guidelines extracted from the noble Ahadith of Rasulullah (sallallahu’alayhi wasallam), one would Insha Allah be able to achieve maximum reward for the wudu. 1. If a person recites the following du’a before commencing wudu, the angles will continue recording reward for him as long as he remains in that wudu: Bismillahi wal Hamdulillah Translation: In the name of Allah, all praise is for Allah. (Al-Mu’jamus Saghir li Tabarani, vol.1 pg.73, Allamah-al-Haythami rahimahullah has classified the chain of narrators as “Hasan; soundly authentic, Majmaúz zawaid, vol.1 pg.220) 2. The use of miswak multiples the reward of two rakats of salah 70 fold. (Abu Nu’aim in Kitabus Siwak; Targheeb vol.1 pg.168) 3. Among the practices of Rasulullah (sallallahuálayhi wasallam) that is extinct nowadays during wudu is the khilal (passing of wet fingers) through the beard. He (sallallahu’alayhi wasallam) would utter the following words whilst making khilal through the beard: Hakazha amaranee Rabbee (Sunan Abi Dawud, hadith:146, Sahih Ibn Hibban, Hadith:1081) 4. It is mustahabb (preferable) to do masah (wipe with wet fingers) on the nape. One who makes masah on the nape will be saved from severe thirst and from being shackled on the day of Qiyamah. (see authentication of supporting narrations in: I’la-us sunan. vol.1 pg.123) 5. It is also sunnah to spinkle some water towards the private parts (on the pants) after wudu as this will remove any doubt that the pants are wet due to urine. (Sunan Abi Dawud; I’la-us sunan. vol.1 pg.132) 6. The sins committed by the limbs that are being washed in wudu are also washed away. (Sahih Muslim, Hadith:576) 7. Rasulullah (sallallahu’alayhi wasallam) has informed the ummah that they will be distinguished from the rest of mankind by the shine of the limbs of wudu. He (sallallahu’alayhi wasallam) therefore encouraged: “those who can increase the shine should do so.” i.e. By washing extra (Sahih Bukahri, Hadith:136) Sayyidiuna Abu Hurairah radiyallahuánhu would actually wash up to his armpits and shins because of this Hadith. (Sahih Muslim Hadith:578) Some Fuqaha (Jurists) have stated that it is mustahabb (meritorious) to at least do so up to half way between the elbows and armpits and up to half the shin. This will not be considered as israf (wastage) (Tahtawi ála durr, vol.1 pg.76, Shami, vol.1 pg.130) 8. The past and future minor sins of one who makes a thorough wudu (i.e, by washing all limbs completely) on a cold day will be forgiven. (Musnad Bazzar, Hafidh Munzhiri & Államah Haithami rahimahumallah have classified this narration as “Hasan”; soundly authentic; Targheeb, vol.1 pg.153 & Majmaúz zawaid, vol.1 pg.236-237) This is also reported as one from among those deeds, which, if carried out constantly, ensure a pleasant death. (Sunan Tirmidhi, Hadith:3235) 9. One should try to be in the state of wudu all the time. He who passes away in the state of wudu dies as a Shaheed (martyr) (Majmaúz zawaid, vol.1 pg. 271 & Fathul malikil áliy, pg.35) 10. One who performs wudu at home then proceeds to the masjid for fard salah secures the reward of a Haji in the state of ihram. (Sunan Abi Dawud, hadith:559) 11. For every step taken towards the masjid in the state of wudu one sin is forgiven, one reward accrued and one stage is elevated in the hereafter. (Sahih Bukhari, Hadith:647 & Sahih Muslim 1504) 12. He who waits for (the commencement of) salah in the masjid is rewarded as if he is in salah. (Sahih Bukhari, Hadith:695 & Sahih Muslim, Hadith:1507) NB: Such a person will obviously be in the state of Wudu 13. The angels ask Almighty Allah to forgive and have mercy on the one who remains after the completion of the salah with wudu in the masjid until the wudu is broken. (Sahih Bukhari, Hadith:445 & Sahih Muslim, Hadith:1507) 14. Despite having wudu it is mustahabb (preferable) to renew the wudu for every Salah. (Sunan Tirmizhi, hadith:58-59 & Faidhul Qadir, Hadith:8607) NB: This only applies to the one who has offered salah or any other act of worship with the previous wudu. (Shami vol.1 pg.119) 15. The greatest incentive of wudu is that it is the key to salah and salah is the key to Paradise. (Musnad Ahmad Hadith 14597) Imagine the reward of the one who implements this daily, five times each day? Now consider the extent of his reward if he teaches this to others… al-miftah

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wa'alaykumus salaam ww you are an inspiration mashaAllah....hmmmm lets see........

Hazrat Maulana Maseehullah Khan Saheb (R.A) By: Hazrat Maulana Dawood Seedat Saheb (DB) Bi ismihi Ta’ala Sha’nuhu Explanation of anger and treatment thereof by Hadhratjee Moulana Maseehullah Jalalabadi R.A. extracted from the kitaab titled “Good Character” Ghussa / Anger Definition: Revenge in the form of erupting or exploding in anger, taken at some slight or personal injury. Danger and consequences: Uncontrolled anger leads to rage, quarrels, hatred, violence and a host of other evils. To be completely devoid of anger is the opposite extreme and manifests as cowardice, which also falls in the category of being despicable. It must be pointed out that anger is an essential instinctive quality. Thus anger developing in an individual is not in his control, but the individual has the option of giving expression to the anger or not. The ideal therefore is anger reacting only to the demands of the shariat. Prevention 1. Control of the nafs by means of mujaahadah and riyadhat 2. Development of patience and forebearance (sabr and hilm) Treatment 1. Pause to reflect. Avoid reacting immediately to any situation. 2. Analyse the cause of the anger. Is it for the sake of Allah Ta’ala or is it for personal reasons? 3. Ask oneself, would I like Allah Ta’ala to treat me for my shortcomings as I am about to treat my detractor? 4. Recite “A’oozu……..” to repel shaitaan. 5. Change posture and position – if standing sit, if sitting lie down. 6. Drink cold water, or make wudhu with cold water. 7. Take up a book to read, or involve oneself in another activity. 8. Remove oneself from the situation by leaving the room. 9. Remind oneself that this is but a test from Allah Ta’ala and was written in one’s taqdeer (fate) Correction is an important principle where one’s anger has exceeded the bounds of shariat – this is done as follows: 1. Make istighfaar. 2. Apologise humbly to the person on whom one has vented one’s anger 3. Impose a penalty on oneself, for eg. Make nafl salaah, keep nafl fast, give sadaqaa etc. khanqah.co.za

What is difference between Hajj and Hajj-e-Akbar? Answer (Fatwa: 1202/1202=M/1429) It is famous among people that a hajj occurring on Friday is Hajj-e-Akbar, but it is not proved from any Fiqh books and mujtahid imams. However, the Fiqh and Hadith books state that hajj is hajj-e-akbar (big hajj) while umrah is hajj-e-asghar (small hajj). Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband Source

HAJJ-E-AKBAR? By Mufti Muhammad Taqi Uthmaani Question: It is generally presumed that the Hajj performed on a Friday is called "Haj-e-Akbar" and that it is a more meritorious Hajj as compared to the Hajj performed on any other day of the week. What is the correct meaning of "Haj-e-Akbar" and it's status in terms of the Shariah? Answer: The term used in the Glorious Quraan "Al Hajjul-Akbar" does not mean a Hajj performed on a Friday, as is generally alleged by the people. The Qur'aan has used this term for the Hajj performed by the Muslims under the supervision of Sayyidina Abu Bakr (radhiallaahu-anhu) in the year 9 A.H., one year prior to the last Hajj of Nabi (sallallaahu-alayhi-wasallam). This Hajjul-Akbar (in 9A.H.) was not even performed on a Friday, yet the Quraan refers to it as "Al Hajjul-Akbar". It is therefore evident from the above that this term has no relevance to the Hajj performed on a Friday. The correct meaning of the term, as explained by a large number of the commentators of the Glorious Qur'aan is that, the UMRAH was generally called "Al Hajjul-Asghar" (the minor Hajj). In order to distinguish Umrah from Hajj, the latter (i.e. HAJJ) was named "Al Hajjul Akbar" (the greater Hajj). Therefore, every Hajj is a "Al Hajjul-Akbar" whether it is performed on a Friday or on other day. Source:jamiat.org

Qiyas (Analogical Deduction) The buffalo that refutes Salafies- By Maulana Amin Safdar Okarvi

Raising hands in dua after salah (Includes wiping hands on the face after dua) Answer: Raising the hands in the Dua after obligatory prayers is not ‘Bid’ah’, rather it is Mustahab to raise the hands during normal duas. After Salah is one of the places of acceptance of dua, therefore there is no harm in raising them during the dua after fardh. I have seen my mashaaikh raising them and they were staunch followers of the sunnah. Those people who say it is ‘Bid’ah’ are mistaken due to a hadeeth of Saheehayn (Bukhari, Muslim) narrated on the authority of hazratAnas (Radhiyallahuanhu). حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ ، حَدَّثَنَا يَحْيَى ، وَابْنُ أَبِي عَدِيٍّ ، عَنْ سَعِيدٍ ، عَنْ قَتَادَةَ ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم : لاَ يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنْ دُعَائِهِ إِلاَّ فِي الاِسْتِسْقَاءِ وَإِنَّهُ يَرْفَعُ حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ Translation: Hazrat Anas bin Malik (Radhiyallahu Anhu) says: “Rasulullah sallallahu alayhi wasallam would not raise his hands for supplication except for that of Istisqâ’(seeking rain from Allah) ; and he used to raise them so much that the whiteness of his armpits would become visible” However, this hadeeth only means that the narrator Hazrat Anas (radhiyallahuanhu) did not see the Prophet raise his hands in supplications except for Istisqa, but many other Sahaba did see him raise them on other occasions, as it is narrated in many ahadeeth. Also Imam nawawi says that what Anas (rad) means is that he would not normally raise them high above his head except in istisqa. Hafiz JalaluddinSuyooti has said in TadreeburRawi that the Ahadeeth of ‘raising the hands in dua’ have reached the level of Tawatur (Transmitted through such narrations that is it impossible to be fabricated). He further on states that approximately 100 Ahadeeth have been narrated from the Prophet (sallalahu Alayhi wasallam) regarding raising the hands in supplication. Imam Nawawi (RahmatullahiAlayh) has said in his commentry of Saheeh Al-Muslim Commentating on Hazrat Anas’s hadeeth: “The apparent words of this hadeeth portray that the Prophet (sallalahu Alayhi wasallam) did not raise his hands in dua except for Istisqa, however it has been proven that the Prophet (sallalahu Alayhi wasallam) raised his hands in supplication as well as in Istisqa. There are countless such ahadeeth. I have gathered approximately 30 ahadeeth from the saheehayn which I have mentioned at the end of ‘The chapter of Sifate Salah’ in Sharhul Muhazzab”. There are also many other ahadeeth besides the saheehayn in which there is reference of raising the hands. حدثنا أبو موسى محمد بن المثنى و إبراهيم بن يعقوب وغير واحد قالوا حدثنا حماد بن عيسى الجهني عن حنظلة بن أبيسفيان الجمحي عن سالم بن عبد الله عن أبيه عن عمر بن الخطاب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا رفع يديه في الدعاء لم يضعهما حتى يمسح بهما وجهه Translation: Hazrat Umar (Radhiyallahu Anhu) narrates that when the Messenger of Allah (sallalahu Alayhi wasallam) would raise his hands in supplication he would not put them down until he would wipe them over his face.(Tirmizi) حَدَّثَنَا أَبُو كُرَيْبٍ ، وَمُحَمَّدُ بْنُ الصَّبَّاحِ ، قَالاَ : حَدَّثَنَا عَائِذُ بْنُ حَبِيبٍ ، عَنْ صَالِحِ بْنِ حَسَّانَ الأَنْصَارِيِّ ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ ، عَنِ ابْنِ عَبَّاسٍ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى الله عَليْهِ وسَلَّمَ : إِذَا دَعَوْتَ اللَّهَ , فَادْعُ بِبَاطِنِ كَفَّيْكَ ، وَلاَ تَدْعُ بِظُهُورِهِمَا ، فَإِذَا فَرَغْتَ , فَامْسَحْ بِهِمَا وَجْهَكَ. Translation: It is narrated that Ibn `Abbâs said: “The Messenger of Allâh said: `When you call upon Allâh, then do so with the palms of your hands (upwards). Do not do so with the back of your hands (upwards). And when you finish, then wipe your face with them.’ ’’(Ibn Majah) Also raising the hands is one of the humble expressions that Allah Ta’ala likes and there is more hope of dua being accepted when one shows this humbleness as we learn from the hadeeth of Tabrani: حدثنا عبدان بن أحمد قال حدثنا عبيد الله بن معاذ قال حدثنى ابي قال حدثنا يوسف بن محمد بن المنكدر عن ابيه عن جابر قال قال رسول الله صلى الله عليه و سلم أن الله عز و جل حيي كريم يستحي من عبده أن يرفع إليه يديه فيردهما صفرا ليس فيهما شيء Translation: “Hazrat Jabir (Radhiyallahu Anhu) narrates that the prophet (Sallalahu Alayhi wasallam) said ‘Verily Allah Ta’ala is shy, generous, he feels ashamed when his servant raises hands making dua to Him that He should return them empty. (Muhsin2/12) Source

Wiping the face upon the completion of Dua It is not Bid’ah to wipe the face upon the completion of du’a. This was the sunnah and practice of Rasulullah (sallallaahu alayhi wa sallam) and we are encouraged to do so. عن عمر بن الخطاب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا رفع يديه في الدعاء لم يحطهما حتى يمسح بهما وجهه “Umar Bin Khattab (radiyallaahu anhu) reports: When Rasulullah (sallallaahu alayhi wa sallam) would to raise his hands in du’a, he would not lower them until he passed them over his face” (Sunan Al-Tirmizhi, #3386) Ibn Hajr Asqalani has classified the above Hadith as sound. (Bulugh Al-Muraam, pg 264, Dar Al-Fikr) And Allah knows best Wassalam Ml. Talha Desai, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Wiping Face After Dua: Sunna Not Bid`a Answered by Shaykh Faraz Rabbani Question Some people when they finish making the dua after the prayer wipe their face after they have made the dua. Is that a bida; is there any contextual evidence from the sunna for it’s permissibility. sorry if that sounds too salafi like! Answer: al-Salam alaykum No, this is not a bid`ah; rather, it is an established sunna and recommended to wipe one’s face after supplicating. It is reported in authentic hadiths, such as the one Imam Tirmidhi reports, that Rasulullah (sallallahu alayhi wasallam) use to wipe his hands over his face after completing the du`a. This is mentioned as being recommended by: Shafi`i: Imam Nawawi (Adhkar, Majmu` 4.451), and others Hanafi: (Al-Fatawa al-Hindiyya 3.19) Imam Shurunbulali (Shurunbulaliyya) Imam Haskafi (Durr al-Mukhtar) Imam Ibn Abidin (Radd al-Muhtar) Abu Usamah & Faraz Rabbani في الأذْكَارُ النَّوَويَّة بابُ رَفعِ اليدين في الدعاءِ ثم مَسْحِ الوَجْهِ بهماروينا في كتاب الترمذي، عن عمر بن الخطاب رضي اللّه تعالى عنه قال :كان رسولُ اللّه صلى اللّه عليه وسلم إذا رفع يديه في الدعاء لم يحطَّهما حتى يمسحَ بهما وجهَه .‏ وفي سنن الترمذي3446- حَدَّثَنَا أبو مُوسَى مُحَمَّدُ بنُ المُثَنَّى وإِبْرَاهِيمُ بنُ يعقوبَ وغيرُ واحدٍ قَالَوا أَخْبَرَنَا حمَّادُ بنُ عيسى الجُهَنيُّ عَن حنظلةَ بنِ أبي سُفْيَانَ الجمحيِّ عَن سالمِ بنِ عبدِ اللَّهِ عَن أبيهِ عَن عُمرَ بنِ الخطَّابِ قَالَ “كان رَسولُ اللَّهِ صَلَّى اللَّهُ عليهِ وسلَّم إذا رفعَ يديهِ في الدُّعاءِ لمْ يحطَّهُما حتَّى يمسحَ بهمَا وجهَهُ “. قَالَ مُحَمَّدُ بنُ المُثَنَّى في حَدِيثهِ لم يردّهُمَا حتَّى يمسحَ بهما وجهَهُ “. هَذَا حَدِيثٌ غَرِيْبٌ لا نعرفُهُ إلاّ مِن حَدِيثِ حمَّادِ بنِ عيسى وقدْ تفرَّدَ بهِ وهوَ قليلُ الحديثِ وقدْ حدَّثَ عنهُ النَّاسُ، وحنظلةُ ابنُ أبي سُفْيَانَ الجُمَحِيُّ ثِقَةٌ وثَّقَهُ يَحْيَى بنُ سَعِيد القَطَّانُ .‏و في تحفة الاحوذي :قال الحافظ في بلوغ المرام : وله شواهد منها حديث ابن عباس عند أبي داود ومجموعها يقتضي أنه حديث حسن انتهى Source

The Reality and Mystery of Waswasah A stray thought crossing the mind is not nugatory of veneration for the Ahkaam (Commandments of the Shariah). In fact, that is a sign of perfection in Imaan and hence the Sahaabah (Radhiyallahu anhum) experienced such waswasah. When they submitted this problem to Rasoolullah (Sallallahu alaihi wa sallam) saying: “Yaa Rasoolallah, we are experiencing such stray thoughts that it is better for us to burn to ashes than express these waswasah,” Rasoolullah (Sallallahu alaihi wa sallam) queried and stated: “Do you really experience such thoughts? That is clear sign of your Imaan.” He furthermore said: “Alhamdulillah, Allah Ta’ala has diverted the plot of Shaitaan to waswasah.” His reach fell short of your Aqaaid and A’maal (Beliefs and Practices). The Ahl-e-Sulook (those who desire the closeness and love of Allah) also experience such wasaawis (plural of waswasah), that committing suicide appears easier to them than going through such thoughts. Those who are ignorant among them even carry out suicide. But the informed Saalikeen exercise Sabr (patience and fortitude). The mystery and rationale behind these waswasah is that when a Saalik sets out on the path to Allah then Shaitaan becomes extremely vexed. Shaitaan then desires to harm this Saalik. He firstly embarks on a campaign of stopping the Saalik from Namaaz, Roza, Faraaiz and Waajibaat. In this way he schemes to harm the Deen of the Saalik. When he realizes that he has failed in this nefarious plot he plans another strategy. He then satisfies himself with inflicting physical harm and worries. Towards this end he whispers evil and obscene thoughts into the heart of the Saalik. The Saalik becomes horrified at these stray thoughts and he grieves thinking that his Imaan is deficient. He cannot understand why these thoughts are plaguing him, whereas these thoughts are not at all harmful to his Imaan, yes they are unsettling. Being unsettled by these thoughts also has an underlying reason to it; a misunderstanding. The Saalik thinks that these wasaawis are produced by his heart; that they stem from his heart, whereas this is wrong. These are the production of Shaitaan. Shaitaan blows these evil thoughts into the heart and mind. The heart is merely the locus and thoroughfare of these stray thoughts. After understanding and remembering this mystery, Insha-Allah one will find no reason to become unsettled at all. In fact, waswasah will be uprooted because Shaitaan flings waswasah at a person to trouble a person. When this person doesn’t become troubled and unsettled then Shaitaan will give up his waswasah-strike. Practical Remedy for Waswasah So the practical thing to do when troubled by waswasah is to recite “A’uthubillahi minash Shaitaanir Rajeem”, for it is proven that these wasaawis are by the meddling of Shaitaan, and with Ta’awwuth (reciting, A’uthu...), in fact with any Zikr, Shaitaan is repulsed. Furthermore, when one engrosses oneself in Zikr, and complete engrossment in two things at the same time is not possible, then one will not be disturbed by the waswasah. Assuming for a moment that waswasah does not cease even in this case and one is overwhelmed then this is also a type of Mujaahadah (spiritual discipline). There is pure benefit then too. One should, therefore, not become grieved. A person who concerns himself with repelling waswasah and gaining pleasure from his Ibaadat and Zikr – which is the case with most Saalikeen today – such a person makes Ibaadat and Zikr for personal pleasure. Such a person is not offering his Ibaadat and Zikr for the pleasure of Allah Ta’ala. The second remedy for waswasah is Zikr in general, as mentioned above. When under a waswasah-attack, engage in Zikr. The Hadeeth says: “When he (the Mu-min) engages in Zikr then Shaitaan retreats. And when he (the Mu-min) becomes forgetful (of the Zikr of Allah Ta’ala) then Shaitaan throws waswasah.” A Test by Allah Ta’ala Another hikmat (underlying reason) of waswasah is that it is a test by Allah Ta’ala of the Saalik. The test is to see whether the Saalik’s Ibaadat was for carnal pleasure or steadfastness even under the duress of waswasah; where does his gaze go to when afflicted by waswasah? Therefore, do not become troubled at all with these wasaawis, and continue with your work. These wasaawis are not nugatory of one’s closeness to Allah Ta’ala. Such a person is close unto Allah. As matter of fact, these wasaawis are not even in the heart, although they may appear to be so. In actual fact, they are out of the heart. It is like a fly sitting on a mirror. The onlooker may perceive the fly to be in the mirror, whereas it is outside the mirror. Similarly, the waswasah is outside the heart. Where there is Zikrullah in the heart there is no scope for waswasah there. Such a Mu-min’s heart is practically sealed and protected from waswasah. Similarly, waswasah does not pass through the heart of a Zaakir (one who observes Zikr dutifully). Whatever feeling he gets of waswasah is the reflection of waswasah. Another Strategy One Buzrug says that as treatment of this malady one should become very happy because this is a sign of Imaan, for Nabi (Alaihis Salaam) said: “That is a clear sign of Imaan.” A thief breaks into a home when there is some wealth there and hence waswasah is experienced by Saaliheen (pious people). Those who are caught in fisq and fujoor (transgression and shameless acts) are not bothered by waswasah. The rationale behind becoming happy at the waswasah is that it severs the waswasah. Shaitaan’s desire by striking a person with waswasah is to make the person sad and dejected. So, if instead of that he (the one who experiences waswasah) becomes happy then Shaitaan will give up. Subhaanallah! What a remedy! You can understand from this the level of perfection in the Ilm of the illustrious Fuqaha and Soofiyah. (From Al-Ikhlaas Part One of Hazrat Moulana Ashraf Ali Thanwi Rahmatullahi Alaih) thejamiat

Imam Waqidi's Futoohush shaam Question: Assalamualaikum wa rahmatullah, I would like to ask Mufti sahb ragarding the book 'futoohush Shaam' which is being translated by your esteemed madrassah. One of my friend told me that the book is attributed wrongly to imam Waqidi and that it contains lot fabricated stories in it. Does Mufti sahb have any tahqeeq on this issue? Jazakumullah khairan Answer: Futoohush Shaam is a reliable work on the battles of the Sahaabah. Studying it is necessary in these times. It is a source of tremendous fervour to Imaan and in serving Islam. The criticism levelled at it is baseless. We have responded to the disputer’s claims. Our response is attached hereto. Disputing the Attribution of Futoohush Shaam to Imam Waaqidi (Rahmatullahi Alaih) Respected Brother Your email dated May 15, 2013 refers. Our comments germane to the article you have forwarded, which article belies the attribution of the popular Arabic print of Futoohush Shaam to Imam Waaqidi (Rahmatullahi alaih), are as follows: 1. We feel we should firstly say something in defence of Imam Waaqidi’s credentials in the Field of Hadeeth in view of the ‘researcher’ derogating Imam Waaqidi (Rahmatullahi alaih) in the science of Hadeeth. We are not aware of the ‘researcher’s’ math-hab, but according to us, Ahnaaf Imam Waaqidi (Rahmatullahi alaih) is reliable even in his Hadeeth narrations. Allaamah Zafar Ahmad Uthmaani (Rahmatullahi alaih) has let this case to rest in Qawaa’id Fee Uloomil Hdeeth (the Muqaddimah of I’laaus Sunan) in a chapter titled, Tautheequl Waaqidi. 2. The available Arabic print of Futoohush Shaam is a collection of several of Imam Waaqidi’s Futooh writings, viz. Futoohush Shaam, Futoohu Misr, Futoohul Iraq Wal Ajam, etc. 3. In his opening reason for discrediting the attribution to Imam Waaqidi (Rahmatullahi alaih) the author of the article extrapolates his conclusion from the fact that citations are found in the kitaab from Ulama and historians who flourished years after the demise of Imam Waaqidi (Rahmatullahi alaih) and from Imam Waaqidi himself. The writer of the article has reproduced two passages to confirm his point. Whilst his citations are correct, his overall conclusion is erroneous. The passages the author of the article reproduced are from an appendix to Futoohush Shaam and which appendix is plainly not Imam Waaqidi’s work, although extensive citations are forthcoming in the appendix from the great Mu-arrikh of Islam, Imam Waaqidi (Rahmatullahi alaih). This appendix deals with the conquest of Al-Bahnasa which is a city in Upper Egypt. On the basis of the appendix not being the compilation of Imam Waaqidi it is not correct to summarily dismiss the entire book as an incorrect attribution to Imam Waaqidi (Rahmatullahi alaih). It is like saying that the muqaddimah of the popular print of Rasmul Mufti was not written by Allaamah Ibn Aabideen and thus the attribution of Rasmul Mufti to Ibn Aabideen is false. The corruption of this inference is self-evident. The researcher’s disproving of the authenticity of the attribution holds only for the final few chapters of the two volume Arabic print currently available and hence his citations in this regard are from the closing chapter – the supplement. 4. We are curious to know how the author of the article discovered that the so-called ‘original’ Futoohush Shaam is ‘mafqood’ or non-existent in the world today. Firstly, his supposition is based on discrediting the available and popular Arabic version as being the Futoohush Shaam of Imam Waaqidi. He has, however, failed to prove his hypothesis convincingly. Secondly, making such a sweeping statement is unsustainable in an academic argument. This claim can easily be demolished. 5. The writer of the article did not substantiate his claim of some of the Asaaneed of Futoohush Shaam not being consistent with Imaam Waaqidi’s Asaaneed in Kitaabul Maghaazi. If the writer is referring to Asaaneed which appear in the Conquest of Al-Bahnasa which is the supplement to Futoohush Shaam, then his inference here, too, is incorrect. In a matter of this importance where senior Ulama have accepted the ascription of the Futoohush Shaam in our hands to be Imaam Waaqidi’s (Rahmatullahi alaih) the dissenting author of the article had as an obligation to elucidate on his dalaail and not leave his arguments clouded in ambiguity. 6. The difference of style between Futoohush Shaam and the Seerah’s of Ibn Is’haaq and Ibn Hishaam (Rahmatullahi alaihima) does not prove at all that the particular style adopted in Futoohush Shaam is of a later generation. The Hanafi Fiqh kutub were the first of their kind. The methodology and style in the kutub of Imam Muhammad (Rahmatullahi alaih) were such that the Muhadditheen were irked and some were incensed to the extent of dumping the Hanafi kutub in the river, Dijlah. Difference of writing style is a common feature among contemporaries. The author should rather illustrate why he thinks that this is not the writing of Imam Waaqidi, from Imam Waaqidi’s other kutub. Consideration can then be given to his theory. His ramblings of some ‘misguided historian’ authoring the book under discussion are unsubstantiated. 7. Then the critic of Futoohush Shaam cites as support for his theory the names and statements of two Shaafi’ Aalims, some orientalists and the Muslim historian, Zirikly. Firstly, it is totally unexpected of a student of Ifta to rely on the words of orientalists whose objective was the undermining of Islamic scriptures and textual documents. The orientalists are highly unreliable in matters of Islamic import and it is only expected that they would have laboured feverishly to refute the stunning and heroic feats of the illustrious Sahaabah (Radhiyallahu anhum) in their battles with the Roman Christian Forces. 8. In so far as the comments of the two Shaafi’ Aalims are concerned it is quite possible that they based their views on the criticism of some Muhadditheen of Imam Waaqidi. Shaikh Qalyoobi and Sayyid Alawi (Rahmatullahi alaihima) did not dilate on the issue. The critic’s contention is that the Futoohush Shaam which we have before us was the work of ‘a misguided historian’. How is it conceivable that the Ulama of the time and later displayed such complacency and inertia in refuting the purported ‘fabrication’? Surely there must have been a lengthy rebuttal of the work and its attribution to Imam Waaqidi supposing that it was the handiwork of a fraud! Why is there no detailed and conclusive dissertation on this ‘maudhoo’ piece; only some snippets from Ulama who came centuries after the alleged forgery appeared in the critic’s own estimate? 9. The critic’s citation of Zirikli’s passage is misleading. He seeks to give the impression that the words discrediting Futoohush Shaam are the words of Zirikli, whereas this is not the case. The critic deleted the words: “وفي دائرة المعارف البريطانية:” which reveal that the criticism is from the orientalists and which criticism is that of The Encyclopaedia Britannica which Zirikli quoted in regard to the Englishman, Simon Ockley, and not George Sell as the author of the article has inadvertently written. 10. The strongest reason the critic has proffered for refuting the attribution of the available Futoohush Shaam to Imam Waaqidi (Rahmatullahi alaih) is Ibn S’ad’s documentation of Imam Waaqidi authenticating the death of Hazrat Dhiraar Bin Azwar to have taken place at Yamaamah. The critic therefore concludes that our Futoohush Shaam could never have been Imam Waaqidi’s compilation for it mentions the heroic feats of Hazrat Dhiraar in the campaigns in Shaam and even in Egypt! However, if this argument is accepted then we will have to refute the attribution of Kitaabur Riddah to Imam Waaqidi as well, whereas there is no dispute in regard to Kitaabur Riddah. The available Kitaabur Riddah of Imam Waaqidi is confirmed to be the great Imam’s. And, in his Kitaabur Riddah Imam Waaqidi narrates the excursion of Khalid Bin Waleed (Radhiyallahu anhu) to Persia under the instruction of Khaleefatu Rasoolillah (Sallallahu alaihi wasallam), Sayyidina Hazrat Abu Bakr (Radhiyallahu anhu). Accompanying Khalid Bin Waleed in his division was none other than Hazrat Dhiraar Bin Azwar. Imam Waaqidi reports the conversation between Khalid Bin Waleed and Hazrat Dhiraar Bin Azwar when the Muslim army besieged the city of Heerah. This account severely harms the critic’s case. 11. The critic then targets the sister of Hazrat Dhiraar (Radhiyallahu anhuma) for annihilation. He states in regard to Hazrat Khowlah Bint Azwar (Radhiyallahu anha): “Research shows that the mention of this personality is only found in this book,” whereas the critic’s own source, Al-A’laam of Zirikly covers her biography and even states that she passed away in the late stages of Hazrat Uthmaan’s (Radhiyallahu anhu) Khilaafat. The critic has thus betrayed his research with his attack on the personality of Hazrat Khowlah (Radhiyallahu anha). 12. The writer then sums up his article by averring that Futoohush Shaam differs in every respect to other well-known historical works even in “the manner in which the battle is played out.” What does the author mean by, “in the manner the battle is played out”? All the historical works, including Futoohush Shaam, relate the outcome of the numerous battles the same. There is no difference that the Muslims conquered Damascus, routed the kuffaar Romans at Ajnaadain, crushed the mighty coalition forces at Yarmook, and so forth. There is, furthermore, proof of Imam Waaqidi’s anthologies being unique and cogent reasons for same. The introduction of Kitaabur Riddah dilates on this matter. 13. The critic also finds it hard to believe how the ‘fine details’ could have been recorded. It appears that the critic is unaware of the incredible retentive power the Arabs in particular, and people in general possessed during that age. If a Bedouin could recall the description of each and every camel he travelled on for his seventy Haj during those days, then why the disbelief in an Aalim of the calibre of Imam Waaqidi not recalling such “fine details”? It will be salutary for the writer to read the biography of Imam Waaqidi in Kitaabur Riddah edited by Shaikh Yahya Jaboori. The colossal treasure of Imam Waaqidi’s kutub at the time of his demise equalled six hundred haversacks, each haversack heavy enough for two men to carry! Another description gives his kutub at 120 mule-loads! He had two scribes writing for him day and night. Such was the phenomenal treasure of literature Imam Waaqidi (Rahmatullahi alaih) left for the Ummah. 14. Our conclusion is that the writer’s article is severely flawed and riddled with inaccuracies. There is much conjecture in his essay. Whilst we are not dogmatic on the issue, we do maintain that the article disputing the attribution of the available Arabic print of Futoohush Shaam to Imam Waaqidi is of poor academic worth and does not hinder the reading and benefitting from this wonderful work. We, therefore, maintain that there is nothing wrong in reading the Fadhaail of the Sahaabah in this wonderful book of Imam Waaqidi and taking inspiration from the exploits of the Sahaabah (Radhiyallahu anhum) therein. 15. Finally, we would like to take the opportunity to offer naseehat to students contemplating ‘research’ on issues enjoying general acceptance, and that is to refer to the statements of our Akaabir firstly. In fact, this should be our protocol for all our work. Opposing them in our times is invariably dhalaal. Rushing off to do new ‘research’ will more often than not result in the ‘research’ being abortive, rather than productive. The Akaabir did not reach such outstanding calibre without purpose. Allah Ta’ala cast His special Gaze of Rahmat on these Ulama of Deoband for posterity. Without any preconceived ideas they rendered sterling service to Islam with pure Lillaahiyyat, and hence their tehqeeqaat were unique and the Haqq. Senior Ulama, the likes of Hazrat Moulana Maseehullah, Hazrat Moulana Thanwi and others (Rahmatullahi alaihim) have taken the episodes of the Sahaabah’s battles and conquests from Futoohush Shaam as reliable. Mufti Ali Bhopali Saheb also mentions some names of seniors who were inspired and who would study these conquests in his introduction to part two of Moulana Kindi’s translation of Futoohush Shaam. 16. We have not exhausted ourselves on the issue. A thorough study will most probably add much more weight to the popular perception of the Futoohush Shaam in our hands being reliably attributed to the Imam of Islamic History, Muhammad Bin Umar Al-Waaqidi (Rahmatullahi alaih). And Allah Ta’ala knows best. thejamiat

Question Loud laughter invalidating wudhu. What is the Hanafi Evidences? In the name of Allah, the most Beneficent, the most Merciful. Answer There are four conditions which need to be found for loud laughter to break the Salah. 1. One is an adult 2. One is awake 3. One’s laughter is loud. 4. The prayer contains Ruku and Sajdah. There are three possible scenarios of laughing in Salah. Loud laughing: Laughter with a raised sound such that under normal circumstances, the person praying next to one would be able to hear it. As long as the four conditions above are found, the wudhu and Salah would break. Laughing: Laughter such that under normal circumstances one would be able to hear it however, the person praying next to one would not be able to hear it. In this situation, the prayer only is invalidated and not the wudhu. Smiling: One cannot hear it. This has no effect on the validity of the prayer. (Extracted from Sharhul Wiqayah p.71 –p.72 v.1) The evidence from hadith is the narration from al-Tabarani from Saaiduan Abu Musa al-Ashari Radiallahu Anhu that the Prophet of Allah Sallallahu Alahi Wasalam was praying with the people when a man entered and fell into a hole which was in the masjid, and there were problems with his eyesight. Many of the people laughed and they were in the prayer, so the Prophet of Allah Sallallahu Alahi Wasalam ordered those who laughed to repeat the wudu and prayer.’ Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Imam Abu Haneefah’s insight is remarkable. Consider the view of Imam Abu Haneefah that it is not permissible for a waaiz (public-speaker) or anyone else to break musical instruments otherwise compensation will be liable. This is the prerogative of the ruler. He can investigate and break these instruments. He can mete out appropriate punishment for the use of such haraam items. Consider how much peace there is in this ruling. Such forceful action taken by any one besides the ruler does not stop the actions of the guilty party; it only serves to inflame the situation and cause strife. The resultant friction and anarchy have wide-reaching consequences. Similarly, enacting penal punishments is the exclusive right of the Sultaan. Fiqah is a difficult subject. The Faqeeh should be an all-rounder. He should be a mufassir, muhaddith, faqeeh and mutakallim. (In other words, he should be a specialist in the fields of Tafseer, Hadeeth, Fiqah and Ilmul Kalaam which is the science of Islamic Scholasticism.) He should have an understanding of politics. In fact, there is a need for being aware of Tibb here and there. Even awareness of physiology is required for certain issues. Fiqah is not an easy subject, yet in some quarters the gratitude shown to the Fuqaha is by reviling them. These revilers are extreme anarchists. They wilfully cause anarchy and fuel fires of trouble. The ghair muqallids (those who make taqleed of their nafs instead of Taqleed of the Aimmah Mujtahideen) frequently call themselves ‘Ahlul Hadeeth’ whereas they have no clue what is Hadeeth. They only confine themselves to words. What is to be understood by the Hadeeth, alluded to in the narration: “Whoever Allah wishes well for (khair), He makes that person a Faqeeh of the Deen,” that is something else. If it was only a matter of understanding words, the kuffaar of Makkah understood the words and thus they would have been Faqeeh and among the Ahlul Khair. Being a Faqeeh in Deen is to have acumen in the Deen together with the understanding of words of the Qur’aan and Hadeeth. Such persons are found in abundance among the Hanafiyyah. Hazrat Haji Imdaadullah Saheb was a Shaikh of Tasawwuf. He wasn’t a complete textual Aalim but listen to his philosophy of the truth. A person from Bhopal came for Haj. He became bai’t to Haji Saheb. This person was accompanied by another person also from Bhopal who was an extreme ghair muqallid and who took his companion also to be a ghair muqallid. By his companion being accepted into bai’t the ghair muqallid assumed that there were no restrictions on ghair muqallideen being taking into bai’t by Haji Saheb and he therefore requested via his companion for bai’t stipulating however that he will remain ghair muqallid. Hazrat accepted the condition. He then came personally and asked. Hazrat replied that there was no problem and he was accepted into bai’t. Allah Ta’ala alone knows what effect this bai’t had upon him that the first Namaaz thereafter he did not say Aameen aloud and nor did he make Rafa’ Yadain (raise his hands before and after Ruku’). Hazrat came to know of this. Hazrat was startled. Hazrat called him and said: “If your findings have changed then, fine. But if it is for my sake that you did so then I do not wish to bear the consequences of you forsaking the Sunnah.” Just consider this philosophy of the truth. Our august elders and in particular Hazrat Haji Saheb were obsessed with the Sunnah. Isn’t it then absolute zulm (injustice) to brand such personages of being muta’assib (bigoted)? Yes, they were mutasallib (rigid), not muta’assib. Tasallub is one thing and ta’assub is something else. Mutasallib Fid Deen is he who is rigid in the Deen whilst a mut’assib is he who clings to wrong intransigently. Imam Shaafi’ (Rahmatullahi alaih) says: “I desired Jannat when I learnt that it is the meeting place of friends.” This was a Faqeeh and a Soofi. Now people have distorted the meaning of Fiqah and Tasawwuf. They have declared the two to be opposites, whereas there is nothing contradictory between the two. Tasawwuf means: to build oneself externally and internally; externally with A’maal and internally with Akhlaaq. Imam Abu Haneefah (Rahmatullahi alaih) has defined Fiqah as: “Understanding what is beneficial for one and what is harmful.” This definition is wide-ranging and covers external acts and internal traits. Thus, how can Tasawwuf and Fiqah be opposites? Muslims of former times were endowed equally with Fiqah and Tasawwuf. This curse has spread only in these times where both are considered to be separate and the two have been corrupted, whereas both are harmonious. Shah Waliyyullah (Rahmatullahi alaih) writes that one should keep the company of a person who is a muhaddith, a faqeeh and also a soofi. Equilibrium is in this. He stated this in Qaulul Jameel. The family of Shah Abdul Azeez Saheb, Masha-Allah, were paragons of this comprehensiveness. Among them was Shah Isma’eel Shaheed Saheb. Some people think Shah Isma’eel Saheb was a ghair muqallid. This is absolutely false. An Ustaad of mine used to say that he met a person who was in the army of Hazrat Sayyid Saheb and asked him whether Moulana Isma’eel Saheb was a ghair muqallid. He replied: “I don’t know, but what I can tell you is that in the army of Sayyid Saheb it was common word that ghair muqallids are Little Raafzis (Shiahs).” From this you can judge whether there was any ghair muqallid in that army. Once, someone asked Moulana Shaheed Saheb a mas-alah. Moulana replied that according to Imam Abu Haneefah the ruling was this… The person posing the question said: “Tell me what is your view?” Moulana responded: “What can I say in front of Imam Saheb?” (Extracts from Adabul I’laam and Adabul I’tidaal of Hazrat Moulana Ashraf Ali Thanwi Quddisa Sirruhu) thejamiat

Aameen, thumma aameen! How beautiful!

Translation by Zameelur Rahman of Raf' al-Yadayn section from I'la as-Sunan sunniforum.com Chapter on Not Raising the Hands in other than the Opening & the Command to be Still in Salah By ‘Allamah Zafar Ahmad al-‘Uthmani Translated by Zameelur Rahman 1. Narrated from Tamim ibn Tarafah from Jabir ibn Samurah (Allah be pleased with him): He said: Allah‟s Messenger (Allah bless him and grant him peace) came out to us and said: “Why do I see you raising your hands like they are the tails of wild horses? Be still in Salah!” Muslim narrated it (1:181). I say: The evidence adhered to in this hadith is his (Allah bless him and grant him peace) statement, “Be still in Salah,” as it proves the obligation of stillness and that raising the hands in Salah negates this [stillness]. If it is said that his (Allah bless him and grant him peace) statement, “Why do I see you raising your hands like they are the tails of wild horses?” was said specifically with respect to raising [the hands] upon salam as clarified in a second hadith, which is Muslim’s narration from ‘Ubayd Allah ibn al-Qibtiyyah from Jabir ibn Samurah, he said: “We would, when praying with Allah’s Messenger (Allah bless him and grant him), say ‘al-salamu ‘alaykum wa rahmat Allah, al-salamu ‘alaykum wa rahmat Allah,’” and he gestured with his hands to the side, “so Allah’s Messenger (Allah bless him and grant him peace) said: ‘Why do you gesture with your hands like they are the tails of wild horses?’” translation-of-ila-al-sunan-section-on-raf-al-yadayn.pdf

The Question of Raf-ul-Yadain (Raising the Hands in Salaah) THE HANAFI VIEW Published by theMajlis.net INTRODUCTION In recent times there has sprung up a sect which has styled itself with the misleading title Salafis . The salient feature of the members of this sect is their venom for Taqleed or the Islamic concept of following the illustrious Aimmah-e-Mujtahideen . While they in general denounce all the Math-habs, they entertain a special aversion for Hadhrat Imaam A'zam Abu Hanifah (rahmatullah alayhi). The main item of the Salafi prpaganda is to disseminate the idea that a great part of the Hanafi teachin is the product of Imaam Abu Hanifah's opinion. They baselessly and maliciously claim that there is neither Qur'aanic nor Hadith evidence for many of the teachings of the Hanafi Math-hab. In fact, they perpetrate the slander of falsely claiming that many of Imaam Abu Hanifah's teachings are in open conflict with the Ahaadith of Rasulullah (salallahu alayhi wassallam). One such false accusation pertains to the practice of Rafa' Yadain . Rafa' Yadain in the context of this treastise is the practice of raising both hands before and after ruku' during Salaat. The modernist misguided and ignorant Salafis content that the Hanafi Math-hab has no narrational evidence for this practice which according to them is purely the product of Imaam Abu Hanifah's opinion. They seek to bamboozle ignorant and unwary people by summarily dismissing as weak and fabricated the Ahaadith which the Hanafis present as the basis of their view. The aim of this treatise is only to expose the falsity of the Salafi charge. The purpose of this treatise is not to refute the Shaafi practice of Rafa' Yadain . The Ahlus Sunnah Wal Jama'ah comprises the four Math-hab ? Hanafi, Shaafi, Maaliki, and Hambali. All four are on the Haqq (Truth) nothwithstanding differences. This treastise is not an attempt to show that the Shaafi practice of Rafa' Yadain is baseless. Far from it. Both Math-habs ? in fact all four Math-habs ? have their respective Qur'aanic and Hadith proofs for their teachings. Thus, the attempt is not to wean followers of the other Mathaa-hib form their Math-habs. The aim is not to convince Shaafis or Hambalis to renounce their practices of Rafa' Yadain . Our prupose is merely to expose the falsity of the Salafis and to debunk their baseless charge against the Hanafi Math-hab. Rasulullah (salallahu alayhi wassallam) has warned that the Ummah will be split into 73 sects, of which 72 will be assigned to Jahannum. Only one sect - the Ahlus Sunnah Wal Jama'ah, viz., the followers of the four Math-habs is today's context ? will be the Naaji (saved) group. These modernist Salafis who are anti-Math-hab, are within the fold of the 72 doomed sects. The common factor of all the 72 doomed sects is their aversion for the Salf-e-Saaliheen ? the Pious Predecessors who lived in the first three initial epochs of Islam known as Quroon-e-Thalaathah. The Imaam of the Math-habs are of this glorious age. Insha'Allah, we shall from time to time publish booklets and articles to expose the deviation of the modernist Salafi group and to prove that all teachings of the Hanafi Math-hab are the products of the Qur'aan and Sunnah. NARRATIONAL EVIDENCE PART1 NARRATIONAL EVIDENCE PART2 CONCLUSION

At the outset, we wish to point out that we subscribe to the belief of Taqleed. People have a misconception that when a person prescribes to Taqleed and he follows a Mazhab, then he is leaving the Quran and Sunnah. That is not so. The four Imams are guides due to their deep knowledge and insight of the Quran and Hadith. The following is a brief discussion on Raful Yadayn. As followers of the Hanafi Madhab, we prefer not to practice Raful Yadayn. All the Fuqaha accept Raful Yadain at the beginning of Salaah unanimously. Raful Yadain while going into sajdah and coming up from sajdah is unanimously not permissible. Raful Yadain at the time of going into ruku and coming up from ruku is the subject of discussion. The Shafi and Hambali Mazhabs state that there is Raful Yadain when going into ruku and when coming up from ruku. The Maliki and Hanafi mazhabs state that there is no Raful Yadain at these instances when going into ruku and when coming up from ruku. The differences of opinion is based upon which of the two is more virtuous. According to all mazhabs, both, making Raful Yadain and leaving out Raful Yadain, is permissible. It is unfortunate that we find extremists from both, the Hanafi and Shafee Mazhabs, claiming that Raful Yadain is makrooh and wajib respectively. The Shafee and Hambali Mazhabs substantiate the following: Salim narrates from his father Abdullah ibn Umar (RA) that Rasulullah (Salla Allahu Alayhi wa sallam) used to raise his hands in line with his shoulders when he commenced salaah and when he used to make Takbeer for Ruku and when he used to raise his head from ruku, he used to raise his hands in the same manner. He used to say 'Samia Allahu liman Hamidah Rabanna Lakal Hamd' And he should not do this (raise his hands) going into sajdah. (Bukhari vol. 1 pg. 102 Chapter of Raful Yadain fit Takbeeratul Oola Ma'a Iftitahi Sawaa'an) Salim narrates from his father, Ibn Umar who said, I saw Rasulullah (Salla Allahu alayhi wa sa;llam) when he commenced salaah, he raised his hands in line with his shoulders and before he went into ruku and when he came up from ruku. He should not raise his two hands between the two sajdas. (Muslim vol. 1 pg. 168 Chater Istihbab Rafil Yadain Hadhwal Mankibaihi Ma'a Takbeeratil Ihraam wa Ruku?in wa Fir rafi' minar Ruku'I wa innahu la yafaluhu izha rafaa mina sujoodi) The Hanafi and Maliki Mazhabs substantiate with the following: Alqama narrates that Abdullah bin Masood said, Should I not show you the salaah of Rasulullah (Salaa Allahu alayhi wa sallam). Then he performed and he did not raise his hands except the first time (at Takbeer Oola). This Hadith is absolutely clear and Sahih. (Tirmidhi vol. 1 pg. 58) In this Hadith the reliability of Asim bin Kulaib is brought to question. Asim bin Kulaib is a narrator of Muslim and he is reliable. This Hadith has also been narrated from another chain of narrators, thus consolidating the hadith. 2) Barah ibn Azib (RA) narrates that when Nabi (Salla Allahu alayhi wa saalam), used to commence salah he used to raise his hands close to his ears then he should not repeat it (Raful Yadain). (Abu Dawood vol. 1 pg. 109) Abu Dawood has said that this hadith is not authentic. It should be born in mind that Abu Dawood has narrated this Hadith with three different chains of narrators. The narrator upon whom the objection is raised is Muhamad ibn Abdur Rahman ibn Abi Lailah. He is a weak narrator. With regards to the other two chains of this Hadith, Imam Abu Dawood has not mentioned anything. According to the principles that Abu Dawood has set down in his book is whenever he does not mention anything regarding a Hadith then it will sound and authentic. 3) Abdullah ibn Abbas (RA) narrates that Nabi (Salla Allahu alayhi wa sallam) used to raise his hands in seven places, at the beginning of salah, when making Istiqbal of the Ka'ba, at Safa and Marwa, during Wuqoof (Arafah & Muzdalifah), and at Hajrah Aswad. (Majmauz Zawaid vol. 2 pg. 103) The two Ahadith of Ibn Umar (RA) mentioned in the beginning of this article substantiating the claim for Raful Yadain are Sahih. It has a very strong chain of narrators. In spite of this the Hanafi mazhab does not give preference to this narration due to some contradictions. ibn Umar (RA) narrates that Raful Yadain takes place only at the beginning of Salaah. (Mudawinatul Kubra vol. 1 pg. 71) Imam Malik (RA) has mentioned in his Muwatta from ibn Umar (RA) that Rasulullah (Sallah Allahu alayhi wa sallam) used to raise his two hands in line with his shoulders when beginning Salaah and when he used to raise his head from Ruku he used to raise his hands in a similar manner. (Muwatta Imam Malik pg. 59 Iftitahus Salaah) In the six most authentic books of Hadith, the narrations of ibn Umar (RA) have been mentioned in which Raful Yadain has been mentioned at the time of Takbeer Oola, Ruku and coming up from Ruku. Raful Yadain occurred in four places, in the beginning of salaah, going into Ruku, coming up from Ruku and when getting up from the Qaidah Oola. (Babur Raful Yadain iza Qaama minar Rakataini vol. 1 pg. 102) ibn Umar narrates that there ids Raful yadayn at the time of going into Sajdah. (Juz Raful Yadain) These are some of the contradictions and inconsistencies of the narrations of Abdullah ibn Umar; it is therefore better to leave out Raful Yadain. Furthermore, the narration of leaving out Raful Yadain is more in accordance with the Holy Quran. The Holy Quran mentions, 'Stand before Allah with a devout frame of mind (2:238). This verse advises that a person stands before Allah with total concentration and that a person makes the least amount of movements so that his concentration does not waiver. The narration of ibn Masood (RA) has no inconsistencies and nowhere has it been narrated that he practiced against what has been narrated from him, as is the case in the narrations of ibn Umar (RA). Many senior Sahaaba should not make Raful Yadayn. In Sharhul Maanil Aathar (Tahawi), it is narrated from Aswad (RA) that I have seen Umar (RA) raising his hands in the first Takbeer and then he did not repeat thereafter. It is also mentioned that Ali (RA) used to raise his hands in the first Takbeer of salaah and thereafter not raise his hands. In the same manner, it is narrated from Ibrahim that he said that Abdullah ibn Masood (RA) would not raise his hands for anything in Salah except in the beginning of salaah. (Babut Takbeer lir Ruku'I wat Takbeer lis Sujood war Raf minar Ruku hal ma'a zalika rafun am laa vol. 1 pg. 164) Umar, Ali, Abdullah ibn Massood (RA) were the Fuqahaa of the Sahabah who, with out a doubt, had the most understanding of Din and these illustrious companions of Rasulullah (Salla Allahu alayhi wa sallam) left out the practice of Raful Yadain. Many of the other illustrious companions as well as Tabi?een used to leave out the practice of Raful Yadain. Nabi (Salla Allahu alayhi wa sallam) has mentioned that those who are adults and those who have understanding of deen should be close to me. Who would know better about the Salaah of Rasulullah (Salla Allahu alayhi wa sallam) that these senior Sahabah? The two great seats of knowledge in the Islamic world, Madinah Munawwarah and Kufa, practiced upon leaving out Raful Yadain. In Bidayatul Mujtahid, Allamah Rashid (RA) has written that Imam Malik (RA) had chosen to leave out Raful Yadain when he saw that the practice of the people of Madinah was to leave out the practice of Raful Yadain. The people of Kufa also did not practice upon Raful Yadain. Mohammad bin Nasr Marwazi Shafi had written that no city was as unanimous on leaving out Raful Yadain as the people of Kufa. Hence, when these two great seats of knowledge did not practice upon this, Tawatur Amali is also established. Once in Makka Mukarrama, Imam Abu Hanifa (RA) and Imam Awzaai, two illustrious Ulama met and discussed Raful Yadain. Imam Awzaai mentioned to Imam Abu Hanifa, what is wrong with the people of Kufa that they do not raise their hands in Salaah at the time of Ruku and at the time of coming up from Ruku? Imam Abu Hanifa (RA) answered that there is nothing authentic from Rasulullah (Salla Allahu alayhi wa sallam) regarding Raful Yadain. Upon this Imam Awzaai (RA) countered that Zuhri has narrated to me on the authority of Salim and he on the authority of his father (Ibn Umar) that Nabi (Salla Allahu alayhi wa sallam) used to raise his hands when he commenced Salaah and at the time of Ruku and at the time of coming up from Ruku. Upon this , Imam Abu Hanifa (RA) countered that Hammad (RA) narrated on the authority of Ibrahim, he on the authority of Alqama and he on the authority of Ibn Massood that Nabi (Salla Allahu alayhi wa sallam) did not raise his hands except at the time of beginning Salaah and he should not repeat anything of this (Raful Yadain). Upon this narration, Imam Awzaai commented that I have narrated to you from the authority Zuhri from Salim from his father and you have narrated from Hammad from the authority of Ibrahim. The objection of Imam Awzaai was that his chain of narrators was more higher because in his chain of narrators right until the Sahabi there were only two mediums, Zuhri and Salim; in Imam Abu Hanifa's (RA) chain, there were three mediums, Hammad, Ibrahim and Alqama. The narration of O'zaee should be preferred. Upon this Imam Abu Hanifa (RA) answered that Hammad was a greater Faqih (scholar) than Zuhri and that Ibrahim was a greater Faqih than Salim and that Alqama was not less in knowledge and understanding than Ibn Umar, although Ibn Umar (RA) had the companionship and virtue. Upon this Imam O'zaee kept quiet. Imam Sarakhsi and Sheikh Ibn Humam (RA), after narrating this incident have written that Imam Abu Hanifa (RA) had preferred his narration because of the understanding (faqaahat) of the narrators. (Mabsoot of Imam Sarakhsi vol. 1 pg 14 & Fathul Qadeer of Ibn Humam vol. 1 pg. 219) Abu Nuaim had mentioned in Hilyatul Auliya (vol. 2 pg. 98) that it is narrated from Qaboos bin Abu Dhibyan, that I asked my father the reason he used go to Alqama and leave the companions of Nabi (Salla Allahu alayhi wa sallam). Abu Dhibyan answered, I have seen the companions of Nabi (Salla Allahu alayhi wa sallam) asking Alqama and seeking Fatwas from him. The deep insight of Alqama is understood from this. We also have to consider that Imam Abu Hanifa (RA) had given preference to that narration where the narrators had more knowledge and understanding than that narration which had fewer narrators. The point of preference is understood from what Nabi (Salla Allahu alayhi wa sallam) has mentioned that there are some narrators of knowledge who narrate their knowledge to those who have more understanding than them. The deep insight in knowledge is a quality, which is desired, and a point of preference. (Riyadhus Saliheen – Kitabul Ilm Hadith 1389 & Tirmidhi Hadith 2659 Babu Ma Ja'a fil Hathi Ala Tableeghi As Simaai vol. 2 pg. 94)) and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Question I want to ask what is right, should we do rafa῾yadain or not? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. According to the Hanafi Mazhab (school of thought), it is preferable not to do Rafa῾yadain (raising the hands) in other postures except for takbēr- e- tahrīmah. However, if one does so, then it is permissible. The other Mazhabs’ Shafī῾,Maliki and Hanbali prefers doing Rafa῾yadin in other postures as well as during takbēr- e- tahrīmah. The founders of each of the four Mazhab were authorities in all aspects of Deen. Every ruling is well substantiated with Qurān, Hadith and the different sciences. Every person who adheres to a Mazhab should follow the ruling of his Mazhab. No person following his Mazhab should be reproached. And Allah Ta’āla Knows Best Mufti Zaid Mohammed Shelia, Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net

Rafa-ul-Yadain is the raising of the hands in Salaah. Unfortunately many heated discussions take place regarding whether one raises the hands only once in the beginning of Salaah or also at the time of going into ruku and coming up from ruku. Before posting more in depth articles on the subject, we would like to highlight the following: The Shafi and Hambali Madhabs state that there is Raful Yadain when going into ruku and when coming up from ruku. The Maliki and Hanafi madhabs state that there is no Raful Yadain at these instances when going into ruku and when coming up from ruku. Therefore the issue of rafaul yadain is not of permissibility (Whether it is permissible or not). It's simply an issue of virtue (afdhal) (i.e. which is better).

Travelling without a Mahram: Why do Muslim women do it - See HERE Can Women Travel Without A Mahram? (In-Depth Answer) - See HERE

Travelling without a Mahram for delivery of child Q: I live in China and I have to work here till February next year insha Allah. My wife is pregnant and its becoming difficult for her to manage here alone and she wants to go back to India for the delivery of the child, the reason being her loneliness and bepardagi (Hijaab) because of male doctors. Its expensive for me to go with her and then come back and join my job here in China. Is there any relaxation in sending her alone through some direct airline? I would take her to the airport in Burqah and she will be picked up by her relatives there in India. Can my wife travel alone? A: Severe warnings have been sounded in the Ahaadith for a woman travelling without a mahram. Though you will leave her at the airport and she will be picked up by her relatives in India, however since she is travelling throughout the journey without a mahram, it is impermissible. عن ابن عمر رضي الله عنهما أن النبي صلى الله عليه وسلم قال لا تسافر المرأة ثلاثة أيام إلا مع ذي محرم (بخاري #1086) Hazrat Abdullah bin Umar (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "It is impermissible for a woman to travel for the distance of safar except in the case where she is accompanied by a mahram." (Bukhaari #1086) عن أبى سعيد قال قال رسول الله صلى الله عليه وسلم لا يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر سفرا فوق ثلاثة أيام فصاعدا إلا ومعها أبوها أو أخوها أو زوجها أو ابنها أو ذو محرم منها (أبو داود رقم 1728 - ترمذي رقم 1169) Hazrat Abu Saeed (Radiyallahu Anhu) reports that Nabi (Sallallahu Alaihi Wasallam) said: "It is not permissible for a woman who believes in Allah Ta’ala and the day of qiyamat to travel for the distance of safar or more without a mahram. However if she travels with her father, brother, husband, son or any other mahram, it will be permissible." (Tirmizi #1169, Abu Dawood #1728) وعن ابن عمر قال : قال رسول الله صلى الله عليه و سلم سفر المرأة مع عبدها ضيعة (مجمع الزوائد #5302) Hazrat Abdullah bin Umar (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "A woman travelling with her slave (or any other na mahram) is destruction to her Deen." (Majmuz Zawaaid #5302) And Allah Ta'ala (الله تعالى) knows best. الحرة لا تسافر ثلاثة أيام بلا محرم (رد المحتار ​6/390) ( و ) مع ( زوج أو محرم ) ولو عبدا أو ذميا أو برضاع ( بالغ ) قيد لهما كما في النهر بحثا ( عاقل والمراهق كبالغ ) جوهرة ... لامرأة حرة ولو عجوزا في سفر و قال في الشامي​ة : قوله ( حرة ) ... أشار به إلى أن ما استفيد من المقام من عدم جواز السفر للمرأة إلا بزوج أو محرم خاص بالحرة, قوله ( في سفر ) هو ثلاثة أيام ولياليها (رد المحتار 2/464) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)