ummtaalib

View from someone's hotel room! (Click on picture to enlarge)

Imaamah and Topi Q: I read the hadith "The difference between us and the pagans is that we wear the 'imama on top of the qalansuwa" (Abu Dawud). Does this mean that the mere wearing of a topi resembles the practise of the pagans and that it is better for us to wear imamas? The only problem for me wearing an imama is that it is uncommon amongst the Muslims where I live, most people including elders and teachers wear topi, and I am afraid that I give myself a higher rank than I am worth if I wear an imama. Is this a valid excuse not to wear an imama? A: The Imaamah and the Topi are both Mubaarak Sunnats of Rasulullah (Sallallahu Alayhi Wasallam). As far as the Hadith you have refered to, it should be understood that this Hadith in actual fact highlights the importance of the topi and it being a salient feature in the life of a Mu'min. The pagans in the time of Rasulullah (Sallallahu Alayhi Wasallam) did not recognise the topi and only sufficed on the imaamah. As far as the Sahaabah were concerned, they recognised both the Imaamah as well as the topi. Hence at times Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaabah sufficed on wearing the topi and at times they wore the Imaamah above the topi. And Allah Ta'ala (الله تعالى) knows best. فرق ما بيننا وبين المشركين العمائم على القلانس أي الفارق بيننا أنّا نعمم على القلانس وهم يكتفون بالعمائم (طيبي) ويحتمل عكس ذلك بل رجحه القاري في المرقاة والأول الشيخ عبد الحق. والله أعلم (كذا في هامش الترمذي 1/308) قال ابن تيمية في كتابه "اقتضاء الصراط المستقيم" ص 279 و ايضا ما روى ابو داود: حدثنا قتيبة بن سعيد الثقفي حدثنا محمد بن ربيعة حدثنا ابو الحسن العسقلاني عن ابي جعفر بن محمد بن علي بن ركانة او محمد بن علي بن ركانة عن ابيه أن ركانة صارع النبي صلي الله عليه و سلم فصرعه النبي صلى الله عليه و سلم قال ركانة وسمعت النبي صلي الله عليه و سلم يقول: "فرق ما بيننا و بين المشركين العمائم علي القلانس". و هذا يقتضي أنه حسن عند أبي داود و رواه الترمذي أيضا عن قتيبة و قال غريب و ليس إسناده بالقائم و لا نعرف أبا الحسن و لا ابن ركانة و هذا القدر لا يمنع ان يعتضد بهذا الحديث و يستشهد به و هذا بين في ان مفارقة المسلم المشرك في اللباس أمر مطلوب للشارع كقوله: "فرق ما بين الحلال و الحرام الدف و الصوت" فان التفريق بينهما مطلوب في الظاهر اذ الفرق بالاعتقاد و العمل بدون العمامة حاصل فلولا انه مطلوب بالظاهر ايضا لم يكن فيه فائدة. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Fadhaaile-Durood - Virtues of Salaat and Salaam by Hazrat Shaykh Muhammad Zakariyya Kandhalawi Muhajir-e-Madani Translated by Moulana Irfan Adalat I intend to compile this book upon a few chapters, finishing with a conclusion. The first chapter will discuss the virtues of ṣalāt and salām, the second chapter will discuss the specific virtues of certain forms of ṣalāt and salām, the third chapter will mention the warnings for not conferring salutations and blessings upon the Prophet(Sallallahu A’lihi Wassalam) , the fourth chapter will be on miscellaneous points and the fifth chapter will consist of stories. May Allāh grant people the ability to conferṣalātand salām abundantly. By reading this book, every reader will realise how great a treasure ṣalāt and salām is and how those who are negligent therein deprive themselves of such an immense fortune. fazail-e-durood_virtuesofblessingsonprophetsallallahualaihiwasallam.pdf

Procedure for Dalail ul Khairat

One of the most comprehensive and authentic collections of durood historically celebrated and greatly utilized among Muslims is the collection of Imam Jazuli (ra), as he is commonly known, titled Dalail ul Khairat wa Shawariqil Anwaar fi Zikr Salaat alan Nabiyy-il-Mukhtar salallaho alayhi wa sallam. It is roughly translated as “The Guide to Goodness and the Radiant Bursts of Light in the Remembrance of the Chosen Prophet salallaho alayhi wa sallam.” It was compiled by the Moroccon scholar, sufi and saint commonly known as Imam Jazuli (ra). According to his best biographer, Muhammad al Mahdi al Fasi, in Mumti al Asma Imam Jazuli. Imam Jazuli, or his full name, Abu Abdullah Mohammad ibn Abdur Rahman ibn Abu Bakr ibn Sulayman Al Jazuli (ra), was born in the southern Moroccon village of Tankarat in the Sus area. He belonged to the Simlal offshoot of the Jazula tribe of Sanhaja Berbers of Africa. He studied primary education there but due to the heavy violent before setting off to the Madrasa Saffarin in Fes, Morocco where he would become a master of the Maliki Fiqh memorizing cover to cover the Mudawwana Kubra. There he studied under such great luminaries as Imam Shaikh Ahmed Zarruq (ra) and a descendant of Shaikh Abul Mahasin Abu Abdallah Mohammed Amghar (ra) with whom he would enter into bayah. He was a very serious student, his classmates said that he would come out of his dorm only to attend the dars, lectures, and then return back. He was a recluse, remained in isolation during his studies. He was not in madrasa to make friends. After his studies he left to spend a great deal of time between Makkah, Madinah and Jerusalem. After this time he returned and historians say that it was now that he entered into the Shadhili tareeqa at the hands of Shaikh Mohammed Amghar as Saghir (ra). Some people raised a doubt that it was possible that he had compiled the Dalail before bayah but logically this makes no sense. If a person has such spirituality to compile a book such as the Dalail why would he need to turn to a shaikh for bayah? What need would such a person have for that? So it was that after his bayah he compiled the book. The way he came about compiling the Dalail was that one day he was traveling somewhere and had stopped in a village for salaah. The time for his Zuhr salaah was passing and frantically he was looking for water to make wudhu. He found a well but the water was too low and he could not reach it when suddenly a small girl 8-9 years old came and asked him about his trouble. He informed her about the situation and she read something and spat into the well which caused the water to suddenly increase and it began to overflow out of the well. Imam Jazuli then made his wudhu and performed his salaah then went looking for this blessed girl. He found her and inquired what was the means for her to attain this miraculous power to be able to spit into a well and cause the water to overflow. She informed him that she sent salutations upon the Best of the Creation and recited the durood she was a frequent reciter of. He then set out to compile the Dalail. His fame grew far and wide and he had many students under him. This caused the governor of Safi to become jealous of him and he had his food poisoned. Imam Jazuli then died while leading the Fajr salaah most likely in the last sajdah. The Encyclopedia of Islam 1957 reports that 77 years after his death his body was exhumed to be transferred to a newly built moseleum to honor him and when the onlookers saw his body they found it to be untouched by the grave even after 77 years. Dalail ul Khairat was a very famous book and Muslims all over the world enjoyed to read it and would gift each other copies of the Dalail and utilized its blessings. Then in the later years Muslims stopped its frequent recitation and eventually stopped giving recitation of durood any importance all together. All mashaikh agree on its blessing and it has been utilized in all salasil of tasawwuf. Deobandi hazraath of the past read it, encouraged its recitation and took benefit from its blessings. The person who recites one complete recitation cover to cover of Dalail per day is called Shaikh ul Dalail and there are such people who live in the world today. The unique thing about the Dalail is that it has a quantity of somewhere around 1200-1300 durood of which a great number of them are of very high quality. Within these durood the author has embedded many dua. Also, the author has embedded various different blessed names of the Holy Prophet salallaho alayhi wa sallam and also he has embedded within Dalail many Asma ul Husna and when a reciter reads the Dalail he gets the reward of reciting all of the above. The author wishes the reciter to read 1,2,3,4 or more complete recitations per day, if not then 1 if not then 3/4 if not then half and if not then a 1/2 and if not then the author has also divided the Dalail into 8 chapters to be read daily. The recitation of the Dalail begins on Sunday after Maghrib which technically is Monday night according to the lunar calendar. Source

The Story of Dala’il al-Khayrat by Sheikh Nuh Ha Mim Keller Dala’il al-Khayrat, the most celebrated manual of Blessings on the Prophet (Allah bless him and give him peace) in history, was composed by the Sufi, wali, Muslim scholar of prophetic descent, and baraka of Marrakesh Muhammad ibn Sulayman al-Jazuli (d. 870/1465). Born and raised among the Gazulah Berbers of the Sus region in southern Morocco, he studied the Qur’an and traditional Islamic knowledge before travelling to Fez, where he memorized the four-volume Mudawwana of Imam Malik and met scholars of his time such as Ahmad Zarruq, and Muhammad ibn ‘Abdullah Amghar, who become his sheikh in the tariqa or Sufi path. Amghar traced his spiritual lineage through only six masters to the great founder of their order Abul Hasan al-Shadhili and thence back to the Prophet (Allah bless him and give him peace). After initiating Jazuli into the way, he placed him in a khalwa or solitary retreat, where he remained invoking Allah for some fourteen years, and emerged tremendously changed. After a sojourn in the east and performing hajj, Jazuli himself was given permission to guide disciples as a sheikh of the tariqa. Imam Ahmad al-Sawi relates that one day Jazuli went to perform his ablutions for the prescribed prayer from a nearby well but could not find any means to draw the water up. While thus perplexed, he was seen by a young girl who called out from high above, “You’re the one people praise so much, and you can’t even figure out how to get water out of a well?” So she came down and spat into the water, which welled up until it overflowed and spilled across the ground. Jazuli made his ablutions, and then turned to her and said, “I adjure you to tell me how you reached this rank.” She said, “By saying the Blessings upon him whom beasts lovingly followed as he walked through the wilds (Allah bless him and give him peace).” Jazuli thereupon vowed to compose the book of Blessings on the Prophet (Allah bless him and give him peace) which came to be known as his Dala’il al-Khayrat or “Waymarks of Benefits.” His spiritual path drew thousands of disciples who, aided by the popularity of his manual of Blessings on the Prophet (Allah bless him and give him peace), had a tremendous effect on Moroccan society. He taught followers the Blessings upon the Prophet (Allah bless him and give him peace), extinction of self in the love of Allah and His messenger, visiting the awliya or saints, disclaiming any strength or power, and total reliance upon Allah. He was told by the Prophet (Allah bless him and give him peace) in a dream, “I am the splendor of the prophetic messengers, and you are the splendor of the awliya.” Many divine signs were vouchsafed to him, none more wondrous or unmistakable than the reception that met his famous work. Its celebrity swept the Islamic World from North Africa to Indonesia. Scarcely a well-to-do home was without one, princes exchanged magnificently embellished copies of it, commoners treasured it. Pilgrims wore it at their side on the way to hajj, and a whole industry of hand-copyists sprang up in Mecca and Medina that throve for centuries. Everyone who read it found that baraka descended wherever it was recited, in accordance with the Divine command: “Verily Allah and His angels bless the Prophet: O you who believe, bless him and pray him peace” (Qur’an 33:56). In the post-caliphal period of the present day, Imam Jazuli’s masterpiece has been eclipsed by the despiritualization of Islam by “reformers” who have affected all but the most traditional of Muslims. As the Moroccan hadith scholar ‘Abdullah al-Talidi wrote of the Dala’il al-Khayrat: “Millions of Muslims from East to West tried it and found its good, its baraka, and its benefit for centuries and over generations, and witnessed its unbelievable spiritual blessings and light. Muslims avidly recited it, alone and in groups, in homes and mosques, utterly spending themselves in the Blessings on the Most Beloved and praising him—until Wahhabi ideas came to spread among them, suborning them and creating confused fears based on the opinions of Ibn Taymiya and the reviver of his path Muhammad ibn ‘Abd al-Wahhab of Najd. After this, Muslims slackened from reciting the Dala’il al-Khayrat, falling away from the Blessings upon the Prophet (Allah bless him and give him peace) in particular, and from the remembrance of Allah in general” (al-Mutrib fi awliya’ al-Maghrib, 143–44). Sheikh Nuh Keller

Follow this video for proper pronunciation http://www.youtube.com/watch?v=Myd0s_Bt2q8&list=PLypJJVlnHtc2CqseLyCmwwA7uqa68FdcV#t=139

Dalail ul Khairaat by Imam Jazuli RA Dala’il al-Khayrat, the most celebrated manual of Blessings on the Prophet (Allah bless him and give him peace) in history, was composed by the Sufi, wali, Muslim scholar of prophetic descent, and baraka of Marrakesh Muhammad ibn Sulayman al-Jazuli (d. 870/1465). (Shykah Nuh Keller) Shaykh Zakariyya Kandhlawi Ra writes in Faza'il-e-Durood page 138, Shaykh Zarruq Ra has written that the fragrance of amber and musk emanates from the grave of the author of Dala'il al-Khayrat, and this is all through the baraka of invoking of blessings and peace." READ HERE

Sunnats and Aadaab of Drinking - Part 1 1. One should recite the following Duaa after drinking water. اَلحَمْدُ للهِ الَّذِي سَقَانَا عَذْبًا فُرَاتًا بِرَحْمَتِهِ، وَلَم يَجْعَلْهُ مِلْحًا أُجَاجًا بِذُنُوبِنَا All praise is due to Allah Ta’ala who provided us with sweet drinking water through His grace, and He did not make it bitter and salty on account of our sins. عن أبي جعفر مرسلا أنه كان إذا شرب الماء قال الحمد لله الذي سقانا عذبا فراتا برحمته ولم يجعله ملحا أجاجا بذنوبنا (الحلية لأبي نعيم كما في المرقاة 10/96) [1] Hadhrat Abu Ja’far (Rahmatullahi Alaihi) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following duaa after drinking water: اَلحَمْدُ للهِ الَّذِي سَقَانَا عَذْبًا فُرَاتًا بِرَحْمَتِهِ، وَلَم يَجْعَلْهُ مِلْحًا أُجَاجًا بِذُنُوبِنَا or الْحَمْدُ لِلَّهِ الَّذِي جَعَلَهُ عَذْبًا فُرَاتًا بِرَحْمَتِهِ، وَلَمْ يَجْعَلُهُ مَالِحًا أجاجا بِذُنُوبِنَا [1] عن أبي جعفر : كان رسول الله صلى الله عليه و سلم إذا شرب الماء قال : الحمد لله الذي جعله عذبا فراتا برحمته و لم يجعله مالحا أجاجا بذنوبنا (شعب الايمان للبيهقي رقم 4479)

“It is easy to fall prey to the deception of Shayṭān that we are performing much more worship than those around us. What we need to understand is that quantity is not everything. Consider the example of a toddler who spends hours scribbling on a piece of paper. Even though the child has spent much time and effort, his writing is of no real value. On the other hand, in five minutes of inspiration, a professional author is able to craft an article that goes on to become a masterpiece. The toddler however will not be able to understand the difference between his work and the work of the professional. When it comes to practising Dīn we are also like toddlers in comparison to the pious servants of Allāh ta’ala whose short devotions are far greater than our lengthy devotions. This is why we think that we are performing so much. Shayṭān plays on this misconception and thus we do not reflect. This is the reason why we need to spend time in the company of the pious. Through their company, we will begin to master the art of worship and ultimately, inshā’allāh, turn our scribbles into priceless gems.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Sunnah posture of sitting while eating Q: What are the Sunnah postures for eating? A: The sunnah posture of sitting while eating on the floor is that one sits with both knees on the ground (in the tashahhud posture), or with the right knee raised. And Allah Ta'ala (الله تعالى) knows best. فالمستحب في صفة الجلوس للأكل أن يكون جاثيا على ركبتيه وظهور قدميه أو ينصب الرجل اليمنى ويجلس على اليسرى (عمدة القاري 21/44) أحسن الفتاوى (9/50) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question Asalaam Alekum, I have a question about Salaat. Since quite a while I’ve been praying all my prayers I try not miss any prayer. In the morning when I wake up and after performing my Fajr namaaz I read Surah Yaseen once. And then go back to sleep again. But whenever I have my monthly periods its obvious I can’t perform my Salaat or read Quran then and then I feel so depressed and guilty about not doing my daily things. When I pray my Prayers I feel like I can Handle the whole world but when I can’t pray because of my monthly periods then I feel like a failure and like I have failed in every aspect of my life. Nowadays when I have my periods at the end of the day before going to sleep I repeat 10 times third Kalma, 4 Times Surah Fatiha, 3 Times Surah Ikhlaas, 10 Times Darood Sharief. Like this at the end of the day I feel fine. But not fully relaxed and calm like the way I feel when I do my daily prayer. Therefore I would like to know What I could do not to feel guilty and depressed. Kinds Regards, A Muslim Girl Answer Bismillaah-ir-Rahmaan-ir-Raheem. Wa ‘Alaykumussalaam wa Rahmatullaahi wa Barakaatuh. MashaAllaah. May Allaah bless you with steadfastness in whatever good you are doing, and may Allaah bless you with the ability to progress farther. Ameen. * It is related in a Hadeeth that the Prophet (sallallaahu ‘alayhi wa sallam) has said, “During Haidh (menses), if a woman reads the following (or any other istighfaar) seventy times at the time of every Salaah, she will get the reward of reading one thousand Rakaats of Salaah, seventy of her sins will be forgiven, her status is raised in the eyes of Allaah Ta’aala; and for every letter of Istighfaar she receives a noor (light); and for every vein in her body, the reward of one Haj and Umrah is written: سبحنك استغفر الله الذي لا اله الا هو الحي القيوم Subhaanaka Astaghfirullaah-al-lathee laa ilaaha illa huw-al-Hayy ul-Qayoom * During monthly menses it is Mustahab (desirable) for a woman to perform Wudhu (ablution) at the time of every Salaah and to sit in the place where she normally performs Salaah, and occupy herself in some form of Zikr, for the time that it normally takes her to complete Salaah. InshaAllaah, this will ensure that the habit of performing Salaah remains. * It should be remembered that in this state of impurity she should try to remain clean and occupy herself with Zikr, Duaas, Salawaat (Durood Shareef), Istighfaar, etc. In this way she will be saved from Shaytaan who is very active during this period. Many booklets are available with Duaas and Wazaaif that women can pray during their menses. One can also pray Hizbul-A’zham or Munaajaat-e-Maqbool, Salaat and Salaam, 40 Rabbanaas etc. And Allaah knows best. Wassalaam. ————————————– A. Z. Pandor muftisays.com

عن عبد الله بن عمر قال : كنا مع النبي صلى الله عليه وسلم في بعض غزواته فمر بقوم فقال : " من القوم ؟ " قالوا : نحن المسلمون وامرأة تحضب بقدرها ومعها ابن لها فإذا ارتفع وهج تنحت به فأتت النبي صلى الله عليه وسلم فقال : أنت رسول الله ؟ قال : " نعم " قالت : بأبي أنت وأمي أليس الله أرحم الراحمين ؟ قال : " بلى " قالت : أليس الله أرحم بعباده من الأم على ولدها ؟ قال : " بلى " قالت : إن الأم لا تلقي ولدها في النار فأكب رسول الله صلى الله عليه وسلم يبكي ثم رفع رأسه إليها فقال : " إن الله لا يعذب من عباده إلا المارد المتمرد الذي يتمرد على الله وأبى أن يقول : لا إله إلا الله " . رواه ابن ماجه (مشكوة المصابيح رقم 2378) Hadhrat Abdullah bin Umar (Radhiallahu Anhuma) reports that on one occasion we were accompanying Rasulullah (Sallallahu Alaihi Wasallam) in one of the battles when he passed by a group of people. Rasulullah (Sallallahu Alaihi Wasallam) enquired regarding who they were, to which they replied that they were Muslims. Amongst them was a woman who was busy lighting a fire under a pot, who had a child with her. When the fire in the pot rose and became intense, the mother took her child and she receded from the fire. She then came to Rasulullah (Sallallahu Alaihi Wasallam) and asked: “Are you the messenger of Allah Ta’ala?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “Yes, I am.” The woman then asked: “May my parents be sacrificed for you, tell me is Allah Ta’ala not the most merciful of those who show mercy?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “Definitely Allah Ta’ala is the most Merciful.” She then asked further: “Is Allah Ta’ala not more merciful upon His slaves than a mother is upon her child?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “Certainly Allah Ta’ala is more merciful.” She then remarked: “Definitely a mother will not throw her child into the fire.” (How will Allah Ta’ala put certain servants into Jahannum). Rasulullah (Sallallahu Alaihi Wasallam) lowered his head and began crying. He thereafter raised his head and said to her: “Allah Ta’ala will not punish His servants, except those persist in rebellion against Him and refuse to profess Tauheed (i.e. they deny the oneness of Allah Ta’ala). Ihyaaud Deen

Question: If a woman had a little amount of coloured discharge on 17/07/12 and then only clear discharge until 19/07/12 when the period starts properly then which date does one take as the beginning of haidh? Jazakallah Answer: If the duration from the 17/07/12 from the time of seeing the coloured discharge till the end of her bleeding is 10 days or less, then her Haidh will have started from the time of the coloured discharge on the 17/07/12. However if it is more than ten days, then however many days her Haidh was in the previous month will be considered Haidh and the rest will be Istihaadhah. Therefore, she will have to repeat the prayers she missed during the Istihaadah period. In both cases the period will be counted from the 17th. Wallahu A’lam Wassalam tafseer Raheemi

Its nothing to do with where the prayer mats are Marryam. Its to do with a particular area being designated as a Masjid. The only way we would know which area is part of the Masjid is to ask the Zummedaar of the Masjid (Those responsible for the Masjid). Now in the example you've given, if they have designated only the area with the prayer mats as a masjid then it would be fine for the Haaidhah to sit on the side (as long as there are no men there). Usually however its whole rooms designated as Masjids and not just the centre of it. Here in the UK we usually know that the wide passages and classrooms are not part of the Masjid so when we go for lectures we go in through back doors (if any) and go straight to those areas without going even near the main Jamaa'at khana. Usually the Jamaa'at khana (Masjid) would be where men would be and the speaker speaking through the mike system so women can hear in the other rooms or even upstairs.

Another Q/A http://www.islamicteachings.org/forum/topic/20537-women-in-menses-entering-the-musallah/

Ok first read the red text in post number 4. Now lets see if we can make it easy inshaAllah. When people build a masjid, they have to designate the area of the masjid i.e. make an intention that this area, from here to here is the masjid. Now that area only is the masjid. Sometimes it can be the whole building or just part of it which is actually the "Shar'ee Masjid" So if it was a huge building with many rooms and a alrge hall area (like in the UK) then the hall area and maybe another adjoining room is designated as the "Masjid". The rest of the rooms can be used as the Masjid when a lot of people gather like on a Friday. Those rooms can also be used for teaching and other activities so if a female teacher was in the state of menstruation she can enter those rooms because these rooms are not a Shar'ee Masjid. A Musallah is like a temporary masjid (like in a shopping mall or many shops here have a small room behind where shoppers can perform their salaah) or the 'eidghah (the area outside the township where 'Eid salaah is performed). Therefore a menstruating woman cannot enter a "Masjid" however she can enter a "Musallah. Hope this helps inshaAllah. If not please ask

Answered by Shaykh Abdurrahman ibn Yusuf Mangera Fiqh of Masjid & Musalla Answer: In the name of Allah, the Inspirer of truth What exactly is a masjid? Is there a difference between a masjid, musallā, and jamāt khāna, etc? These are questions which need detailed discussion. Nowadays, in the west, many Islamic Centers being managed include, among other things, a prayer hall, musallā, or jamāt khāna. Some communities rent an industrial unit, a store front, a house, or an apartment in which members of the Muslim community gather to perform congregational prayer (and in many cases social activities). Many communities actually have purchased property which they consider their masjid. Which of the above can technically be considered a masjid, and what are the related rulings? There is a difference between a masjid and a musallā (or jamāt khāna). A musalla (or jamāt khāna) literally means a place where prayer is performed or where congregations are held, or worded differently, any temporary place in which worshippers congregate to perform their prayers. A musalla is also a place that has not been made an endowment or not yet intended to become a permanent masjid until the Last Day. In many cases, it is a temporary place from which the community will transfer once they find a more suitable, convenient, or permanent location. Though Muslims today commonly refer to their musallā as their masjid, which the literal meaning of masjid (a place where the prostration is made) allows, a musallā cannot technically be considered a legal [shari] masjid. Likewise the reward for prayer in a musallā is not the same as in a proper masjid. The Masjid The masjid is a sanctified area, in which the rewards of prayers in congregation increase 25 to 27 times and where the mercy of Allah descends. It is considered the best of places by the Messenger of Allah (upon him be peace). Ibn Abbas (may Allah be pleased with him) relates: Masjids are the houses of Allah on the earth. They shine up to the inhabitants of the heavens just as the stars in the sky shine down to the inhabitants of the earth (Tabarānī). A true masjid, in the legal sense, is a place that has been permanently dedicated to Allah for the sake of prayer, recitation, and His remembrance. Any piece of land that has been dedicated permanently for the sake of congregational prayers will also become a proper masjid. The great Hanafī scholar of Egypt Allāma Tahtāwī states: Know that for it [piece of land] to be considered a masjid, a building [or structure] is not necessary. Tahtāwi, Kitāb al-Waqf, Ahkām al-masjid and Qādī Khān 4:712). A masjid is normally made into a waqf or endowment (sometimes difficult to establish depending on the legal connotations of endowment in some countries). However, once a masjid is erected, it will always be a masjid and the property of Allah. It cannot return to being the property of any person or community even those who may have paid for establishing it. Allāma Haskafī writes, If the inhabitants surrounding the masjid wither away and the masjid becomes desolate, it will still remain a masjid according to Imam Abū Hanīfa and Imam Abū Yūsuf until the Last Day, and the fatwā is on this opinion (Hāwī al-Qudsī) (al-Durr al-Mukhtār 3:371). The Messenger of Allah (upon him be peace) said, All the earth will disappear on the Day of Judgment with the exception of the masjids for they will join with one another (Suyūtī, Jāmi al-Shaghīr). Designation of a Masjid A masjid (to become a masjid) must be formally designated by the committee or persons in charge. They do this by defining the area it will occupy and its boundaries. Along with this they can designate other adjoining areas to be used as bathrooms, lobby, storage, etc. The latter however will be considered the auxiliary areas of the masjid and, though part of the endowment, will not classify as masjid area that was previously defined by the committee. Therefore, it is possible, for example, to designate only the front half of a large hall (i.e. the first 10 rows) as the masjid, while the rest of the hall is classified as a musalla. Once the front half has been designated as such, then that part, both above and below it, becomes a shari masjid. This means that neither above it nor below it on any floor can be used for anything but as a masjid. Hence, all rulings that apply to a masjid will now apply to the exact same area directly below it on each of the lower floors (including the basement); and likewise on all floors above it. Constructing toilets, bathrooms, or holding any non-suitable activities above or below the masjid area will also be impermissible. However, it is permissible to have toilets or bathrooms constructed out of the boundary of the designated masjid area on any of the floors, since those areas will be considered the auxiliary area of the masjid and not technically the masjid itself. Allāma Haskafī writes in his well-accepted text al-Durr al-Mukhtār: It is prohibitively disliked to have sexual intercourse above the masjid. Likewise it is disliked to urinate or defecate above it because it is a masjid to the peaks of the heavens (Ibn Ābidīn adds, Likewise to the recesses of the earth below) it is disliked to enter any impurity into it. [However] these are not disliked above a room which has been just set aside as a masjid [in a persons home] nor in the room itself, since that is not a shari masjid. It is permitted for those in a seminally defiled state or menstruating women to enter into it [i.e. a musalla or place especially prepared for Id or funeral prayer] just as is permitted into the extended yard of the masjid [i.e. the overflow area]. (al-Durr al-Mukhtār with Radd al-Muhtār 1:441-442). Hence, no area of the actual masjid prayer area can be excluded from the masjid once designated as a masjid. However, before the plans are finalized and the area is designated a masjid, portions can be excluded from any of the floors above or below where the masjid will be, to be used for something else that is related to the masjid, for instance, a storage area, office for the imām, a basement for storing masjid amenities, a shop to bring in income for the masjid, etc. Ibn Ābidīn writes in his Radd al-Muhtār, If they build a room above it for the imam then there is nothing wrong with that, because that is part of the welfare of the masjid. However, once the construction [designation] of the masjid is completed then they want to add a room, it will be prohibited [to change the designated masjid area and add a room for something else in it]. If the committee states that we had intended to do such, their statement will not be upheld [in court] (Radd al-Muhtār 3:371). Likewise the Egyptian jurist Ibn Nujaym writes, It states in the Mujtaba that it is not permitted for the guardian of the masjid to build shops in the masjid or in its courtyard [i.e. the courtyard in which salats are performed during summer in hot countries - also known as the external masjid] (al-Bahr al-Rāiq 5:249). Storage Areas and Water Reservoir Above or Below a Masjid A masjid can have a storage area above or below the actual prayer hall. The storage space below the prayer hall however must be used solely for the amenities of the masjid and must have been designated as such in the masjids design phase. Likewise, it would be permitted to have constructed a water reservoir underneath the masjid (as in some Muslim countries). It states in the al-Durr al-Mukhtār, If they make a basement beneath the masjid for its welfare [however, Allāma Ibn Ābidīn adds here that this should be of limited area], it would be permissible just as is in the Masjid in Jerusalem (al-Durr al-Mukhtār maa l-Radd al-Muhtār 3:370). A Residence or Bathrooms Above or Below a Masjid Although it is permissible to allocate certain parts of the masjid as a room for the imam and other uses from the original plan, bathrooms or a complete apartment for the imam should not be planned directly above the actual masjid area, even during the masjids initial design phase, since it is impermissible to have sexual relations, relieve oneself, etc., above or below a masjid. In any case, adding a residence or office to the existing masjid area will not be permissible after the masjid area is designated. Allāma Ibn Ābidīn writes, It remains [to be ruled], whether it would be permissible if the person making the endowment designates lavatories [bayt li l-khalā] to be directly beneath the masjid, as is the case in Masjid Mahallat al-Shahm in Damascus. I have not seen a specific ruling on this. Yes, it states in the Chapter of Endowments [of al-Durr al-Mukhtar] If they make a basement beneath the masjid for its welfare it would be permissible so ponder (Radd al-Muhtar 1:441). Ibn Abidin however only mentions this analogy between a storage basement and bathrooms in passing, stating that it is an issue in need of further deliberation. It is not based on any strong analogy. Islamic Centers and Musallas Today In the case of large Islamic centers today, which include a prayer hall, the prayer hall area could be considered the sharī masjid, if it has been intended and designated as such. However, the adjacent rooms, such as the lobby, dining hall, childrens room, gymnasium, or offices would be considered as supplementary or extensions of the masjid and hence, not part of the sharī masjid area, even though they would be part if the endowment [waqf] (i.e. not returnable to any ones ownership), but the rulings would be different for the two as we will highlight below. Women in Menstruation A menstruating women or one who is experiencing post natal bleeding or a person in a seminally defiled state is prohibited from entering into a masjid. The Prophet (upon him be peace) said: I do not make the masjid lawful for the menstruating women or the one experiencing post natal bleeding (Abū Dāwād, Ibn Māja, Tabarānī, Zaylaī has considered it sound [hasan] 1:193-194). Young Children in the Masjid It is unlawful [haram] to bring in infants or young children into the masjid if there is a possibility of them polluting the area of the masjid. If they are in diapers and less likely to pollute any part of the masjid, it will still be somewhat disliked (makruh tanzihan) to bring them as they could be carrying filth in their diapers (Radd al-Muhtar ala l-Durr 1:441, Al-Ashbah wa l-Nazair, al-Qawl fi Ahkam al-Masjid 407). The Messenger of Allah (upon him be peace said. Keep your infants and the insane away from your masjids (Sunan Ibn Maja, babu ma yukrahu fi l-masjid). Sleeping & Eating in the Masjid It is disliked to sleep or eat in a masjid without the intention of itikāf or unless one is a traveler (al-Ashbāh wa l-Nazāir 407) Congregation for Five Daily Prayers in the Masjid is a Communal Obligation A congregation for the five daily prayers have to be established in a masjid otherwise the local inhabitants would be sinful for negligence, since it is a wājib to perform the congregational prayers for the locals in the masjid. Allāma Ibn Ābidin writes regarding tarāwīh prayer which is a confirmed sunna and not wājib: The apparent purport of their [jurists] statement is that it is a communal sunna to perform it [tarāwīh] in congregation in the masjid, to the extent that if they performed it in congregation in their homes, and no congregation took place in the masjid, they would all be sinful (Radd al-Muhtār 1:473). Hence, if this is the case for a confirmed sunna congregation, it would be more binding to have a congregation for every obligatory prayers in each locality. The Messenger of Allah (upon him be peace) said, There is no salāt for the neighbor of the masjid except in the masjid (Dāraqutnī, Hākim from Kashf al-Khafā). Conversation in the Masjid It is likewise disliked [makrūh] for one to speak about worldly affairs in the masjid, Umar (may Allah be pleased with him) had designated a special place outside the masjid where people could go and talk. Ibn Abidin writes, (It is disliked to speak in the masjid) this is regarding that talk which is of [a] permissible nature, [and] not regarding other than that which would warrant much greater sin (i.e. if one were to speak of it in the masjid) (Radd al- Muhtār 5:269). The Musallā or Temporary Place of Prayer All the above restrictions (i.e. that it is disliked to speak of worldly matters in the masjid, etc.) do not technically apply to a musallā since it is a temporary place for worship. Hence, it can have apartments, bathrooms, etc., above or below it; or itself even turned into such (i.e. an apartment), once it is no longer used as a musallā. However, it is recommended to treat it as a masjid, since it is being used for similar purposes. A third floor musallā within an industrial complex, which has other activities and businesses operating on the other floors (basement included), cannot be considered a sharī masjid, but rather comes within the definition of a musallā. Allāma Haskafī writes, If the basement was designated for any other use [i.e. not for the masjid] or he [the owner] made a room above it and faced the door of the masjid to the street [meaning he made it separate], then it cannot be a masjid. Hence he may sell it [if he wishes, since it does not become an endowment] the same as if he had made [a portion from] the middle of his home into a masjid, and permitted for the adhān to be called therein – it would not become a masjid. Allāma Ibn Ābidīn comments on this by saying: The reason for the place not being a masjid is because the additional rooms are not designated for the welfare of the masjid. This is explicitly mentioned in the Isāf, where it says, If the basement or the floor above it is endowed for the benefit of the masjid or they were properly endowed for that then it would become a masjid (Shurunbulāliyya). It states in al-Bahr [al-Rāiq] that the summary of this [issue] is that it is a condition for it being considered a masjid that the lower and upper floors need to [also] be a masjid, so that the rights [and ownership] of people is waived from it, as Allah says And verily the masjids are for Allah (Radd al-Muhtār 3:370). Although similar laws should be observed in a musalla as in a masjid, since it is emulating a masjid, it is not legally necessary. Therefore: It would be permissible for menstruating women to enter into a musalla to attend classes or lectures. Performing prayer therein would not hold the same reward as praying in a masjid although it would be more than in the home. A hadīth related by Ibn Hajar al-Asqalānī from Abdullāh ibn Amr ibn al-Ās states that the reward for a congregation with ones family members (aside from in a masjid) holds 15 times the reward of praying alone, whereas praying it in the congregation in the masjid holds twenty five times the reward. Ibn Hajar al-Asqalānī concludes that the 25 times extra reward is confined to performing it in congregation in the masjid and not in a congregation performed at home. See Fath al-Bārī 106, Mirqāt al-mafātīh 3:145, and al-Bahr al-rāiq 1:346 It would be permissible to eat or sleep in a musalla without having the intention of itikāf, which is necessary in the masjid for one to eat or sleep. One can also perform Tahiyyat al-Masjid in a musalla. A useful setup for womens prayer could be that there be two room: one connected to the back of the mens prayer area, which could be intended as being included in the shari masjid; and another room behind the first room, which could be a musalla or a multi purpose room for menstruating women or women with children to stay in. Wassalam Abdurrahman ibn Yusuf Mangera Source

@Siter marryam Your question: has been split from this topic and is answered here

The following is part of Fiqh of Masjid & Musallah Answered by Shaykh Abdurrahman ibn Yusuf Mangera There is a difference between a masjid and a musallā (or jamāt khāna). A musalla (or jamāt khāna) literally means a place where prayer is performed or where congregations are held, or worded differently, any temporary place in which worshippers congregate to perform their prayers. A musalla is also a place that has not been made an endowment or not yet intended to become a permanent masjid until the Last Day. In many cases, it is a temporary place from which the community will transfer once they find a more suitable, convenient, or permanent location. Though Muslims today commonly refer to their musallā as their masjid, which the literal meaning of masjid (a place where the prostration is made) allows, a musallā cannot technically be considered a legal [shari] masjid. Likewise the reward for prayer in a musallā is not the same as in a proper masjid. It would be permissible for menstruating women to enter into a musalla to attend classes or lectures. Performing prayer therein would not hold the same reward as praying in a masjid although it would be more than in the home. A hadīth related by Ibn Hajar al-Asqalānī from Abdullāh ibn Amr ibn al-Ās states that the reward for a congregation with ones family members (aside from in a masjid) holds 15 times the reward of praying alone, whereas praying it in the congregation in the masjid holds twenty five times the reward. Ibn Hajar al-Asqalānī concludes that the 25 times extra reward is confined to performing it in congregation in the masjid and not in a congregation performed at home. See Fath al-Bārī 106, Mirqāt al-mafātīh 3:145, and al-Bahr al-rāiq 1:346 It would be permissible to eat or sleep in a musalla without having the intention of itikāf, which is necessary in the masjid for one to eat or sleep. One can also perform Tahiyyat al-Masjid in a musalla. A useful setup for womens prayer could be that there be two room: one connected to the back of the mens prayer area, which could be intended as being included in the shari masjid; and another room behind the first room, which could be a musalla or a multi purpose room for menstruating women or women with children to stay in.

Answered by Ustadha Shaista Maqbool Question: If a pregnant woman bleeds during the time of her menstrual cycle every month, would she keep on praying or will she follow the routine of menstruation.The gynecologist also said that its very normal for woman to menstruate during their pregnancy and still have normal births . Answer: Assalaamu alaikum warahmat Allah, According to the Hanafi school, the blood that a woman sees during pregnancy is to be considered invalid blood, not menstruation. This means that she is considered pure and therefore must pray and do her obligatory fasts. (Hashiyah Ibn Abideen) Depending on the frequency/strength of the blood, she may be considered as having a ‘chronic excuse’ which would require her to do wudu with the ending of each prayer time. For details on this and other related rulings, please search the Seekers Guidance answers archive. wasalaam, Shaista Maqbool Checked & Approved by Faraz Rabbani Seekersguidance

Question When a lady is menstruating, she is not able to perform her salaat, but it is permissible to perform ablution (wudhu). Why is this so? What deeds can a lady perform while in her menses and which deeds can she not perform? Bismillah Al-jawab billahi at-taufeeq (the answer with Allah’s guidance) 1) In the period of Haidh (menstruation), it is Mustahab (perferable) for a woman to make Wudu at the time of prayer, to sit in a clean place and take the name of Allah Ta’ala so that she does not forget the habit of offering her prayer, and when she gets pure she is not reluctant to offer her prayer. (From ‘Heavenly Ornaments’ by Imam Asraf Ali al-Tahanawi) 2) Prohibitions during Haidh (Menstruation) and Nifas (Postnatal Bleeding) During the time a woman is menstruating (Haidh) or experiencing postnatal bleeding (Nifas), the following eight activities are prohibited: 1. Salah (ritual prayer). It is also not permissible for her to perform a prostration of gratitude (Sajda Shukr) or prostration of recitation (Sajda Tilawa). 2. Fastingobligatory or otherwise. 3. Recitation of even a single verse of the Holy Quran: Reading less than a verse without the intention of reciting the Quran is permissible, such as reciting Al-Hamudu li Llah All praise is for Allāh, with the intention of gratitude or the recitation of BismiLlah In the name of Allāh, before eating (Al-Lubab 43). It is permissible to read a word from a verse (Ayat) or (according to another opinion) even half a verse, as long as it does not equal a short verse. It is permissible to recite a verse or more with the intention of supplication (Du’a). For instance, the entire Suratul Fatiha can be recited with the intention of Du’a. Likewise, any other verse or chapter from the Quran can be recited with the intention of Du’a as long as they contain words indicative of supplicationand there is no sin in this. If a woman is teaching Quran to students, then it will be permissible for her to spell out the words bit by bit and not recite the entire verse altogether. She can read one or two words at a time, breaking her breath in between. It is permissible to take the name of Allah, read Du’as, send salutations and blessings (salawat) on the Messenger of Allāh i.e, to recite prayers of forgiveness (Istighfar), or any other zhikr(remembrance). 4. Touching the Quran. However, it is permissible to touch the Quran with a covering, such as a cloth sleeve or bag, but not a covering that is permanently attached to the Quran. It is also not permissible to touch the Quran with a portion of ones garment, such as the sleeve or the edge of a dress while one is wearing them (Shar al-Hidaya of Imām Abd al-Hay Lucknawī 1:212). 5. Entering the Masjid. It is permissible for a menstruating woman to enter a Musalla(temporary place of prayer) or the place where Eid prayer is performed as long as it is not in a Masjid. The laws regarding the impermissibility of entering the Masjid are not applicable to the prayer room which is not a Sharī Masjid. 6. Circumambulation (Tawaf) of the Holy Ka’ba. 7. Sexual intercourse. 8. Sexual enjoyment from the navel to below the knees of a menstruating woman. Therefore, other than intimacy (without a covering) or looking at the above mentioned area, all other types of intimacy and sexual enjoyment are permissible. There is absolutely no problem in the husband and wife eating, drinking, and sleeping together during her menstruation. (The Laws of Menstruation, Postnatal Bleeding, & Dysfunctional Uterine Bleeding- Based on the Hanafi school of Islamic law, By Abdurrahman Ibn Yusuf) And Only Allah Ta’ala Knows Best. ————————————– Moulana Qamruz Zaman London, UK muftisays.com

A menstruating woman can enter areas which are not designated as the Masjid. In a building the Jam'at area is usually designated as the Masjid so a seminally defiled person or menstruating woman cannot enter that area. Many Masaajid have classes for women in the area outside of the "Masjid"..see below Answered by Shaykh Faraz Rabbani 1) Would it be permissible for a menstruating woman who teaches in an Islamic School/Sunday School to teach if the class takes place in a designated classroom within the mosque (not inside the musallah)? 2) Same question regarding a menstruating woman who goes to the mosque regularly for Arabic/Tajweed classes? Answer: Walaikum assalam, This would depend how the mosque was designated when it was laid-out. In most multi-purpose mosques, it is only the prayer area that is designated as a mosque, and the classrooms and other facilities are not part of the mosque. If this is the case, then a menstruating woman may enter such areas, though not the prayer area, because of the clear hadiths prohibiting this. The same ruling would apply to the classes you asked about. Wassalam,Faraz Rabbani

Answered by Ustadha Shaista Maqbool Question: Is there any hadith or verse from the Qur’an that mentions the 8 acts that are prohibited for a menstruating woman? Answer: Wa’alaikum assalaam warahamtu Allah, There is no one verse or hadith which comprises everything that is impermissible for menstruating women, rather these rulings are taken from numerous sources. The following list the prohibited acts and their sources. 1 and 2 – Praying and fasting: Because it is not possible for a menstruating woman to be able to be in a state of wudu (which is a condition for both of these acts). 3- Reciting from the Quran with the intention of recitation (as opposed to intending dhikr or dua): From the hadith of the Prophet (Allah bless him and give him peace), “The menstruating woman and the junub [one in state of major impurity] shall not recite anything from the Quran.” (Tirmidhi) 4- Touching something which contains one entire verse: From the verse: “It is not touched except by the pure ones.” (Waqi’ah:9) 5- Entering the masjid: Because of the hadith of the Prophet (Allah bless him and give him peace), “I do not permit [entering] the masjid for the junub or menstruating woman.” (Bukhari) 6- Tawaaf: Tawaaf requires wudu like prayer because of the hadith: “Tawaaf around the Ka’abah is like prayer except you speak during [the tawaaf]…” (Tirmidhi) 7 and 8- Intercourse and seeking pleasure from that which is between the navel and knee: “Do not come close to them [menstruating women] until they purify themselves.” (Baqarah:222) and the hadith, “You have what is above the izaar.” (Tirmidhi) The latter hadith is an answer to a question on intimacy during menstruation; the izaar being a cloth which usually covered between the navel and knee. (From Maraqi al-Falaah and Dhukr al-Muta’ahileen) Wasalaam, Shaista Maqbool Checked & Approved by Faraz Rabbani Seekersguidance

Here are the proofs provided by Mufti Abdur Rahman Mangera http://www.islamicteachings.org/forum/topic/20365-proofs-for-the-impermissibility-of-women-touching-the-quran-or-entering-the-masjid/ Also: Hadith of the Prophet (Allah bless him and give him peace), “I do not permit [entering] the masjid for the junub or menstruating woman.” (Bukhari)