ummtaalib

<QUESTION> If one has Asthma and must use an inhaler, then in such a case does one have to fast? Note that the drug particles in the asthma pump are very small. <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, As explained in an earlier post, using an asthma pump and inhaling its gas will invalidate one’s fast. As such, if one used an asthma pump for a genuine medical need, one will have to make up the fasts missed (qadha), although expiation (kaffara) will not be necessary. You state that the drug particles in the asthma gas are very small and minute. However, the ruling of the fast being invalidated is not based on the drug particles being present or otherwise; rather, one’s fast is invalidated by inhaling something that has a perceptible body such as smoke or gas. (See: Maraqi al-Falah with Hashiya al-Tahtawi, P: 660) Note that, in order for one’s fast to become invalid, one has to inhale the smoke or gas intentionally and deliberately. If the smoke entered one’s nose or throat unintentionally, then one’s fast will not break. (Maraqi al-Falah, P: 660) Therefore, if an individual was to enter a room full of smoke and he was to intentionally inhale the smoke, whilst the smoke having a perceptible body, then his fast would become invalid. Hence, inhaling gas from an asthma pump will invalidate the fast, regardless of whether there is any nutritional value in the inhalers or otherwise, for the gas has a perceptible body which enters one’s body through a normal channel. Those who need to use an asthma pump many times a day and find it difficult to fast, have the dispensation of not fasting and paying the Fidya instead. Islam is a religion of mercy and does not order its followers to do something that is beyond their capability. Therefore, chronic asthmatics need not suffer by fasting; rather, if they are genuinely not able to keep a fast or make it up later, they may pay the expiatory payment instead. However, it should be remembered that if one becomes capable of fasting again, one will have to make up for the missed fasts despite paying the Fidya. (al-Fatawa al-Hindiyya, 1/207 and others) And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

<QUESTION> Can you please answer the questions below with regards to fasting? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Q: Is taking a meal before commencing a fast (suhur) necessary in order for a fast to be valid? A: No, Suhur is not necessary. However, it is a virtuous act of Sunnah that should not be missed unnecessarily. Q: What time does Suhur begin? A: One can take Suhur any time after midnight, but it is more advisable to take it in the latter hours of the night, preferably just before the break of true dawn (al-Fajr al-Sadiq). Q: Is an intention for fasting necessary and when should one make the intention (niyyah) for the fast of Ramadhan? A: The intention for fasting is necessary but very simple: It is to know in your heart that you will fast that day. It is valid to have this intention any time from Maghrib the night before up to the Islamic midday of the actual day of fasting, for current Ramadhan fasts and voluntary fasts. The Islamic midday is half way between the beginning of Fajr and Maghrib times. (al-Fatawa al-Hindiyya) Q: Can a man have sexual intercourse with his wife during the nights of Ramadhan? A: Yes, it is permitted to have sexual intercourse with one’s spouse during the nights of Ramadhan. However, one must stop before the break of dawn (al-Fajr al-Sadiq). It will also be permitted to take the obligatory ritual bath of purification after one has started one’s fast. Q: Is it permissible to kiss and caress one’s wife whilst fasting? A: Non-sexual affectionate kissing, from which there is no fear of leading to intercourse or ejaculation, will be allowed and not disliked. However, if one fears that kissing will lead to ejaculation or sexual intercourse, then it will be disliked (makruh) to kiss, but one’s fast will remain valid as long as kissing does not lead to actual sexual intercourse or does not result in ejaculation. If kissing resulted in ejaculation, one’s fast would become invalid and hence will have to be made up (qadha), without having to expiate for it (kaffara). Passionate kissing when saliva is exchanged will invalidate one’s fast, with both Qadha and Kaffara necessary. (al-Fatawa al-Hindiyya, 1/200 & 1/204) Q: Does a fast break when one swallows the saliva of one’s spouse? A: Yes, if one is certain of swallowing one’s spouse’s saliva, then this would invalidate one’s fast and necessitate both a Qadha and Kaffara. Q: If one kisses or caresses one’s spouse and consequently ejaculates, is one’s fast broken? A: Yes, the fast is invalidated. However one will only have to make up for the fast (Qadha), and there will be no expiation (Kaffara) in this situation. Q: What is the difference between a Qadha and Kaffara? A: Qadha (makeup) means to keep another fast in order to make up for the fast which was invalidated, whilst Kaffara (expiation) means to perform an act to expatiate the sin of having broken a fast. Q: In what way is a Kaffara fulfilled? A: A Kaffara may be given in the following two ways: 1) Fasting for two months consecutively without missing a single fast, 2) Feeding sixty poor people. It should be remembered that if one has the ability to fast then one cannot adopt the second method; rather, one will have to fast for sixty days continuously. Q: Does an injection invalidate one’s fast? A: No, it does not invalidate one’s fast, although it is better to avoid taking injections whilst fasting unnecessarily. Q: Does taking out blood or a blood test invalidate one’s fast? A: No, a blood test does not invalidate the fast, as it is merely the taking out of blood. However, it will be disliked if it could weaken one from being able to maintain the fast. Q: Does smoking invalidate one’s fast? A: Yes, it does invalidate one’s fast. (Ramadhan is a good time to quit smoking forever!). Q: Is it allowed to use an Asthma Pump during the Fast? A: If one has a genuine medical need for an asthma pump that cannot be otherwise fulfilled, then it would be permitted to use it. However, it would break the fast and require that the fast be made up later (Qadha). This is because anything that has a perceptible body breaks the fast if it enters the body through a normal channel. Q: When does vomiting break one’s fast? A: Vomiting only breaks one’s fast if: a) one returns and swallows the vomit down the throat, or b) one vomits a mouthful intentionally. It is not broken by non-deliberate vomiting or (deliberately) vomiting less than a mouthful. If one’s fast is broken by vomiting, then one will only have to make up (qadha) for the fast, a Kaffara will not be necessary. Q: How does one decide when vomiting is a mouthful? A: The definition of “mouthful vomiting” is that which one cannot hold back in one’s mouth without difficulty. Q: Can one fast whilst travelling? A: Yes, one may fast while travelling. However one should not burden oneself if the journey is long and difficult, for in such situations it is advisable not to fast. Q: Can a woman on menstruation (haydh) or post-natal bleeding (nifas) fast? A: No, she cannot fast. It will be unlawful (haram) for her to do so. Q: Does a woman on menstruation (Haydh) or post-natal bleeding (Nifas) have to make up for the fasts missed? A: Yes, she will have to make Qadha for the missed fasts. Q: Does one have to perform the Qadha fasts immediately after Ramadhan? A: No, it is not necessary. However, it is recommended to complete the missed fasts of Ramadhan as soon as possible. Q: When can a sick person break his/her fast on the opinion of a doctor? A: When a competent Muslim doctor says that if he/she continues fasting, it will bring danger to his/her life or severely effect the health, then in such a situation it will be permitted to break one’s fast. One will not be liable for a Kaffara but will only have to make up for the fast (Qadha). Q: Is it permissible to insert medicine through a female’s vagina during a fast? A: Any form of medicine inserted into the internal part of a woman’s vagina will invalidate her fast. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Not Fasting Due To Illness QUESTION Due to the illness of diabetes, I missed many fasts. Do I have to make qadha now or a kaffara is necessary? ANSWER In the name of Allah, Most Compassionate, Most Merciful, It is a well-established principle of Shariah that, it is permissible not to fast or break an already kept fast due to reasons that are beyond one’s control, such as travelling, illness, pregnancy, breastfeeding, etc, although a traveller may not enter into a fast, but it will not be permissible for him to break an already kept fast. (See: Radd al-Muhtar, 2/421) Allah Most High says: “(Fasting) for a fixed number of days; but if any of you is ill or on a journey, the prescribed number (should be made up) from days later.” (al-Baqarah, 184) Regarding illness, the great Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states in the chapter of “excuses that permit not to fast” in his excellent work Durr al-Mukhtar: “(It is permissible not to fast) for an individual who is ill and fears that his/her illness will increase, or a healthy person who fears that he will become ill due to fasting.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 2/422) Thus, there is no sin for not fasting or breaking a fast that was already kept due to illness such as diabetes in your case. The compensation will be (as mentioned in the verse of the Qur’an quoted earlier) making up for the fast on another day (qadha) when you are reasonably able to do so. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

<QUESTION> My mother has been prescribed Morphine patches which she has to wear during Ramadhan. She must keep the patch on for seven days and then replace it with a new one. Is her fast valid with her wearing the patch? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, In the Hanafi School, the basic criterion for things invalidating one’s fast is that anything that has a perceptible body invalidates the fast if it reaches the body cavity through a normal channel/opening, such as the mouth or nose. The renowned classical Hanafi jurist, Imam al-Kasani (may Allah have mercy on him) explains in his Bada’i al-Sana’i: “That which reaches the body cavity [i.e. stomach] (jawf) or the brain through normal channels (makhariq al-asliyya) such as the nose, ears and backside (dubur), in that one snuffed [something through the nose], entered something through the rear hole or infused drops in the ear, and it reached the stomach or the brain, then one’s fast will be invalidated.” (Bada’i al-Sana’i 2/93) In other words, there are two conditions in order for one’s fast to be invalidated: 1) That which enters the body reaches the stomach (jawf) or brain (dimagh). 2) This “reaching” is via the normal channels/openings of the body. If any one of the above-mentioned two conditions is not met, the fast will not be invalidated. As such, even if a substance was to reach the stomach or brain, but it did not enter through a direct normal channel, such as the mouth, nose, ear, or rear hole of the private parts, then the fast would remain as valid. This is the reason why injections and drips (even those that have nutritive value) do not invalidate the fast according to the Hanafi School. (See: Mufti Muhammad Shafi’s A’lat al-Jadida ke Shar’i Ahkam P: 156) Therefore, morphine or other medical patches do not invalidate one’s fast, since the drug is injected into the body through the skin and not through the mouth or any other normal channel/opening of the body. The ruling is the same with regards to other patches used, such as nicotine patches and birth control patches. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

By Shaykh Mawlānā Muhammad Saleem Dhorat ḥafiẓahullāh 1. We must wake up for suḥūr as it is a sunnah of our Rasūl s. He has informed us that the food of suḥūr is full of barakah: “Eat suḥūr, because in it lie great blessings.” (Bukhārī, Muslim) We should arrange our time for suḥūr in such a way that we are also able to perform at least 4 to 8 raka‘āt of tahajjud together with du‘ā for about 15 minutes or more. Rasūlullāh s has said that the du‘ā in the darkness of the night (after tahajjud) is readily accepted by Allāh. (Tirmidhī) 2. The ideal way to perform tahajjud with suḥūr is to wake up early and perform tahajjud and make du‘ā before suḥūr. Everyone in the house should wake up and engage in ‘ibādah in the darkness and isolation of their own rooms. Shed tears and ask Allāh S for your needs just as a small child cries and gets his needs fulfilled. Rasūlullāh s has encouraged his followers to cry when making du‘ā. Crying and weeping attracts mercy. Just as a mother who, upon seeing her child crying for a sweet, will succumb at the sight of the child’s crying and treat it with mercy, similarly when one sheds tears whilst beseeching his Lord, the Mercy of the Lord will enshroud him. 3. After tahajjud and suḥūr, we must pray our Fajr Ṣalāh with congregation. Ladies should also perform their obligatory Ṣalāh. 4. After Fajr remain engaged in ‘ibādah till 15-20 minutes after sunrise and perform 4 raka‘āt ishrāq. 5. Before zawāl, perform Ṣalāt-ad-Ḍuḥā (chāsht). Rasūlullāh s said, “There is charity due upon you in lieu of every joint that exists in your body. To say sub’ḥānallāh is a form of charity, to say alḥamdulillāh is also a charity, to say lā ilāha illallāh is also a charity, to command goodness and forbid evil is also a charity, and two raka‘āt at the time of ḍuḥā (chāsht) is sufficient for all this charity (i.e. to compensate the favour of every joint that Allāh S has given you).” (Muslim) 6. Perform Ẓuhr with congregation. If possible, engage in ‘ibādah for a while and have a short rest with the intention of qaylūlah – a Sunnah of our beloved Prophet s. 7. Perform ‘Aṣr. The time between ‘Aṣr and Maghrib is very valuable especially for du‘ā. We must make the effort to perform our ‘Aṣzr with congregation and then remain in the masjid until Maghrib. Unfortunately, Shayṭān and nafs have deceived us so much that many of us cannot do without food in the masjid at the time of ifṭār. My friends, we should try to change our habits and keep the Ākhirah in our minds. Shayṭān and nafs will take us home for some food, which should only take a few minutes, and will not let us come to the masjid until just before Maghrib. This is the best part of the day, which we do not value, only because of our desire for food. Rasūlullāh s said, “There are three groups of people whose du‘ā is not rejected; the fasting person until he breaks the fast........” (Aḥmad) When Allāh S has made a promise through His Prophet s, there is no doubt in the acceptance of these supplications. In spite of this, we find some people whose prayers are not answered. This does not mean that their prayers have been rejected. It is Allāh S’s Favour upon us that should He find that granting us what we ask from Him is in our interest, He grants, otherwise not. Another point to remember is that there are certain conditions in the absence of which they may be rejected. Among these is ḥalāl food and making du‘ā with attention and concentration. If our hearts and minds are not in our du‘ās, then they may not be answered. My friends, we must make the habit of bringing a few dates with us at the time of ‘Aṣr, and after ‘Aṣr we must engage in dhikr, tilāwah, tasbīḥ, etc. until just 10-15 minutes before Maghrib, when we should raise our hands in du‘ā until Adhān. In this way, everyone will be engrossed in their own ‘ibādah and we will find that if some of the individuals are crying, others will also get the inclination to do the same. Therefore value this time between ‘Aṣr and Maghrib and do not waste it in worrying about food. The saintly people are such that not even gold and silver will distract them from the Worship of Allāh S, let alone food. Their concentration in their du‘ā is not affected even if heaps of treasure were to be placed before them, whereas, we would not be able to concentrate if only a small morsel was to be put in front of us. I would request my sisters not to spend the time between ‘Aṣr and Maghrib in the kitchen. 8. After performing Maghrib, we should perform 6 raka‘āt of awwābīn after the two raka‘āt sunnah and two raka‘āt nafl of Maghrib. However; those who do not feel inclined to do this, some ‘ulamā have said that two raka‘āt sunnah and two raka‘āt nafl of Maghrib can also become part of the 6 raka‘āt awwābīn. Hence, performing only two raka‘āt after the sunnah and nafl of Maghrib will suffice. 9. After food prepare for ‘Ishā Ṣalāh and go to the masjid. Perform ‘Ishā Ṣalāh and tarāwīh. The sisters should note that 20 raka‘āt tarāwīh is sunnah mu’akkadah for them too. They must perform tarāwīh after ‘Ishā. 10. After tarāwīh, go straight home. Do not loiter around outside the masjid wasting time. At home, remain in ‘ibādah until you go to sleep. Sleep with the intention of waking up for tahajjud and suḥūr. 11. Apart from the above, we know that in Ramaḍān there are always various programmes taking place in the masājid led by our ‘ulamā. These are for our own benefit. There are many of us who are very sinful and during this month our hearts are softened and more receptive; by listening to the wise words of our ‘ulamā the chances of bringing good deeds into practice are greater. Although the month of Ramaḍān is solely for ‘ibādah, we should try and attend these programmes in the masājid because by listening to these discourses, inshā’allāh, changes will come into our lives for the better. Our hearts are blackened by and full of sins and by listening to these discourses and sitting in the company of the ‘ulamā and the pious, change will definitely occur in our hearts, inshā’allāh. notes: • The household should sit together daily at a specified time and read from Virtues of Ramaḍān compiled by Shaykh-al-Ḥadīth Muḥammad Zakariyyā v for at least 15 minutes. This will create a good atmosphere and environment in our homes and at the same time Ramaḍān will pass joyfully with an abundance of barakah in the home, inshā’allāh. • Whilst in the masjid engage yourself in ‘ibādah. Take great care not to get involved in any worldly talk. It is very upsetting and disheartening to see people wasting their time in futile talk in the masjid, even during the month of Ramaḍān. Try and restrain yourself and remain engaged in ‘ibādah. • Perform i‘tikāf of the last ten days in the masjid. Sisters may perform i‘tikāf in their homes. Rasūlullah s used to perform i’tikāf in the final ten days of Ramaḍān. (Bukhārī, Muslim) • Recite as much Qur’ān as possible during the month of Ramaḍān • Du‘ā, istighfār and tawbah should be made in abundance throughout the blessed month. • Intermingling with people should be decreased to a minimum. • Everyone should try to take rest in order to conserve energy for the compulsory ‘ibādah. There is no point in remaining in nafl ‘ibādah and not getting rest, which will result in tiredness and laziness at the time of compulsory ṣalāh, etc. Allāh S’s Mercy is in abundance throughout the year, but especially during this month. We should yearn in our hearts for this Mercy because we need mercy, blessing and forgiveness from Allāh S. We are sinful and in this month we want to win Allāh S’s Attention so that we can become His Beloved Slaves. If we are eager to perform good deeds then, inshā’allāh this month will become a month of great blessing for us. May Allāh S accept our efforts and make every moment of this month a means of receiving His Mercy, Blessing and Forgiveness. May we all be granted a place in Jannah. Āmīn. © Islãmic Da‘wah Academy

Shaikh Shah Wasiullah Allahabadi (Allah have mercy on him) quotes many predecessor masters of the path (of Tasawwuf). In conclusion he writes, ‘It is evident from these quotes that the goals of these masters were reformation of the lower-self (islah e nafs), performance of the commandments of Shariah with sincerity and abstention from the prohibited.’ Tarbiyet us Salik, The Introduction, volume 1, page Ashrafiya

All of the spiritual seekers aspire to do good and abstain from sinful actions However, most of us harbor a misconception regarding the means to achieve this goal. We wish for a overpowering and overwhelming state that facilitates this for us by itself. Automatically. A kind of fairy tale magic spell. Moreover, we assume that making supplications or reciting a particular litany (wadhifa) or associating with a pious individual or a group or reading classical spiritual text or visiting a holy site (like the revered Makkah and radiant Medinah) or worshiping in the blessed times (like the night of power) will create this ‘state’ for us. This will never happen! Hakim al Ummah Mujaddid Mawlana Ashraf Ali Thanawi (Allah have mercy on him) has repeatedly made this very clear in his works. Self determination, self restraint and earnest hard work is needed to do good and abstain from sinful actions. There is no other way around. It is not easy. Initially it is tough. This is the spiritual struggle (mujahida ). It brings the reward and its blessings in the here-after. This is the norm in all the things we aspire to achieve. No school or work project is successfully completed just by supplicating, reading or associating with the experts. One has to toil and labor sincerely and put up his best effort in an organized manner to do it. Therefore, praying the salah on time with the congregation, especially Fajr or having khushoo in salah or controlling anger or quit listening to music or watching the obscene on internet or ending free intermingling with opposite sex , etc. will never ever be achieved until we make a firm resolve to do so and use the self determination and restraint powers, bestowed to us by Allah, earnestly. May Allah make this clear to us. Amin! Ashrafiya

1-Great relationships don't just happen; they are created. You have to work at it. 2-If your job takes all of your best energy, your marriage will suffer. 3-One of the greatest gifts you can give your spouse is your own happiness. 4-It is possible to love and hate someone at the same time. 5-When you complain about your spouse to your friends, remember that their feedback can be distorted. 6-The only rules in your marriage are those you both choose to agree with. 7-It is not conflict that destroys marriage; it is the cold, smoldering resentment that you hold for a long time. 8-It's not what you've got, it's what you do with what you have. 9-If you think you are too good for your spouse, think again. 10-Growing up in a happy household doesn't ensure a happy marriage, or vice versa. 11-It's never too late to repair damaged trust. 12-The real issue is usually not the one you are arguing about. 13-Love isn't just a feeling; it is expressed through our actions. 14-Expectations set us up for disappointment and resentment. 15-Arguments cannot be avoided, but destructive arguments can be avoided. 16-One of the greatest gifts you can give your spouse is focused attention. 17-Even people with happy marriages sometimes worry that they married the wrong person. 18-Your spouse cannot rescue you from unhappiness, but they can help you rescue yourself. 19-The cost of a lie is far greater than any advantage you gain from speaking it. 20-Your opinion is not necessarily the truth. 21-Trust takes years to establish and moments to destroy. 22-Guilt-tripping won't get you what you really want. 23-Don't neglect your friends. 24-If you think, "You are not the person I married," you are probably right. 25-Resisting the temptation to prove your point will win you a lot of points. 26-Generosity of spirit is the foundation of a good marriage. 27-If your spouse is being defensive, you might be giving them reasons to be like that. 28-Marriage isn't 50/50; it's 100/100. 29-You can pay now or pay later, but the later you pay, the more interest and penalties you acquire. 30-Marriage requires sacrifice, but your benefits outweigh your costs. 31-Forgiveness isn't a one-time event; it's a continuous process. 32-Accepting the challenges of marriage will shape you into a better person. 33-Creating a marriage is like launching a rocket: once it clears the pull of gravity, it takes much less energy to sustain the flight. 34-A successful marriage has more to do with how you deal with your current reality than with what you've experienced in the past. 35-Don't keep feelings of gratitude to yourself. 36-There is no greater eloquence than the silence of real listening. 37-One of the greatest questions to ask your spouse is "How best can I love you?" 38-Marriage can stay fresh over time. 39-Assumptions are fine as long as you check them before acting upon them. 40-Intention may not be the only thing, but it is the most important thing. 41-Good sex won't make your marriage, but it'll help. 42-Privacy won't hurt your marriage, but secrecy will. 43-Possessiveness and jealousy are born out of fear, not love. 44-Authenticity is contagious and habit-forming. 45-If your spouse thinks something is important, then it is. 46-Marriage never outgrows the need for romance. 47-The sparkle of a new relationship is always temporary. 48-There is violence in silence when it's used as a weapon. 49-It's better to focus on what you can do to make things right, then what your partner did to make things wrong. 50-If you think marriage counseling is too expensive, try divorce. EISLAM

This story was written by a Muslim doctor who worked in Africa. One night I had worked hard to help a mother in the maternity ward; but in spite of all we could do she died leaving us with a tiny premature baby and a crying two-year-old daughter. We would have difficulty keeping the baby alive, as we had no incubator. (We had no electricity to run an incubator.) We also had no special feeding facilities. Although we lived on the equator, nights were often chilly with treacherous drafts. One student midwife went for the box we had for such babies and the cotton wool the baby would be wrapped in. Another went to stoke up the fire and fill a hot water bottle. She came back shortly in distress to tell me that in filling the bottle, it had burst. Rubber perishes easily in tropical climates. And it is our last hot water bottle!" she exclaimed. It is no good crying over spilled milk, so in Central Africa it might be considered no good crying over burst water bottles. They do not grow on trees, and there are no medicine stores down forest pathways. "All right," I said, "put the baby as near the fire as you safely can, and sleep between the baby and the door to keep it free from drafts."Your job is to keep the baby warm." The following noon, as I did most days, I went to have prayers with any of the orphanage children who chose to gather with me. I gave the youngsters various suggestions of things to pray about and told them about the tiny baby. I explained our problem about keeping the baby warm enough, mentioning the hot water bottle. The baby could so easily die if it got chills. I also told them of the two-year-old sister, crying because her mother had died. During the prayer time, one ten-year-old girl, prayed with the usual blunt conciseness of our African children. "Please, Allah," she prayed, "Send us a water bottle. It'll be no good tomorrow, Allah, as the baby will be dead, so please send it this afternoon." While I gasped inwardly at the audacity of the prayer, she added by way of a corollary, "And while You are about it, would You please send a dolly for the little girl so she'll know You really love her?" As often with children's prayers, I was put on the spot. Could I honestly say, "Ameen?" I just did not believe that Allah could do this. Oh, yes, I know that He can do everything. The Holy Quraan says so. But there are limits, aren't there? The only way Allah could answer would be for a package to arrive from the homeland. I had been in Africa for almost four years at that time, and I had never, ever received a parcel from home. Anyway, if anyone did send me a parcel, who would put in a hot water bottle? I lived on the equator! Halfway through the afternoon, while I was teaching in the nurses' training school, a message was sent that there was a car at my front door. By the time I reached home, the car had gone, but there, on the veranda, was a large twenty-two pound parcel. I felt tears pricking my eyes. I could not open the parcel alone, so I sent for the orphanage children. Together we pulled off the string, carefully undoing each knot. We folded the paper, taking care not to tear it unduly. Excitement was mounting Some thirty or forty pairs of eyes were focused on the large cardboard box. From the top, I lifted out brightly colored, knitted cotton jerseys. Eyes sparkled as I gave them out. Then there were the knitted bandages for the leprosy patients, and the children looked a little bored. Then came a box of mixed raisins and sultanas that would make a batch of buns for the weekend. Then, as I put my hand in again, I felt the...could it really be? I grasped it and pulled it out -- yes, a brand-new, rubber hot water bottle, I cried. I had not asked Allah to send it; I had not truly believed that He could. The ten year old was in the front row of the children. She rushed forward, crying out, If Allah has sent the bottle, He must have sent the dolly, too!" Rummaging down to the bottom of the box, she pulled out the small, beautifully dressed dolly. Her eyes shone! She had never doubted. Looking up at me, she asked: "Can I go over with you, Mummy, and give this dolly to that little girl, so she'll know that Allah really loves her?" That parcel had been on the way for five whole months. Packed up by my former school class, whose leader had heard and obeyed Allah's prompting to send a hot water bottle, even to the equator. And one of the girls had put in a dolly for an African child- five months before -- in answer to the believing prayer of a ten- year-old to bring it "that afternoon." "Before they call for prayer, I will answer all prayers!" Allah wants us to ask of Him…and he will surely answer. Please share this amazing story with as many others as you can. Our Allah really is………AWESOME !!!! EISLAM

It just seems that recently all around me I am hearing the same thing being spoken about. Somehow, everyone (sisters) seems to be looking for an answer with regards the important aspect of Purdah/wearing of the niqaab. It seems that some are finding it difficult on wearing the niqaab and maintaining segregation whilst others want segregation but experience resistance from either in-laws or their families. I am not a scholar in any way but just felt the need to share some advices from someone who has been in a similar position and can understand the dilemma that a woman faces and the way such a battle can cause such hostility. Let us first and foremost look at what Shariah demands from us. What does our Rabb Allah Subhaanahu Wa Ta’ala and our beloved Nabi (salallahu alayhi wasallam) ask of us. In the Quraan we are told:” ‘And when ye ask of them (the wives of the Prophet Salallahu Alayhi Wasallam) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts.’ (Verse 53 Surah Ahzaab). There are many more Quraanic Aayaat and Ahaadeeth that apply to this issue. The ones who are asking questions or are having problems with issues relating to the wearing of the Niqaab are often those who are already wearing the niqaab (Alhamdulillah) and understand the importance of this beautiful injunction of the Shariah. They wholeheartedly accept that every law and command of Allah Subhaanahu Wa Ta’ala is there to protect one and all. Where the problem/hardship comes along is that others who are around us do not understand the whole concept of donning the niqaab. They view Purdah as merely the covering of the face along with the rest of the body. They assume that once a woman dons the niqaab she is now in “Purdah” and free to live life as she may have been doing before. However the mere donning of the niqaab does not fully fulfil the obligation of Purdah. True Purdah is that we keep within our homes and only emerge out of necessity. Allah Ta’ala states in the Quraan “And remain within your homes and do not make an exhibition (of your selves) like the displays (of the immoral women) of former times of ignorance." (Verse 33, Surah Ahzaab). Here we are commanded by Allah Ta’ala that the best place for a woman is her home. And when a woman does need to go out then she should be keeping herself modest and away from men as much as she can. So how much importance do we give to this command of Allah Ta’ala? Are we wearing the niqaab but still going to study in a mixed gender environment? Are we wearing the niqaab but still attending all weddings and immoral functions that are held today? Are we wearing the niqaab but still working alongside other men? I have no intention to insult or upset anyone but the truth of the matter is that we have all (myself included) steered very far away from what true Purdah for a woman is, i.e. that she stays away from men completely! Hazrat Anas Ibn Malik (radiallahu anhu) says that the Holy Prophet (sallalahu alayhi wasallam) said, “Verily, there is a (special) morality of every religion. And the (special) morality of Islam is modesty."(Ibn Majah). We have also been advised in the Hadeeth that once you lose modesty, then do as you wish. May Allah Ta’ala enable us all to inculcate within ourselves the beautiful quality of true modesty which is a quality that both beautifies as well as protects a woman. And when a woman wishes to follow the commands of Allah Ta’ala and stay away from weddings and immoral functions then she is frowned upon by her family and friends and is accused of not maintaining family ties or of “trying to be too strict”!!! Remember my sisters who are facing this dilemma, bring to mind that there is no obedience to the creation in the disobedience of our Creator Allah Ta’ala. Our first “worry” should be “Is my Allah Ta’ala pleased?” If we just keep this in mind when making a decision on whether we should attend a function or not, then immediately the answer is self evident. People do not understand or do not want to understand that good family ties can only be established when the laws of Shariah are upheld. We fool ourselves into thinking that good and happy families with a strong bond of muhabbah can only be achieved when we all are able to sit together as a family and eat together as a whole family, i.e. brothers and sisters-in-law all eating together. We feel that by everyone getting together, sitting together and having a good laugh etc, then we are one big happy family. No, how can true happiness ever come our way when Allah Ta’ala’s laws are being violated? We are only fooling ourselves. There is absolutely no need for a woman to maintain any ties with a ghair mahram man. In fact we learn from the Hadeeth that the brother-in-law is like death for a woman. Her duty is to maintain good relations with the women folk of the household and by doing this she is fulfilling her duties of Silah Rahmi (keeping good family ties). We cannot and should not give in to the unislamic expectations of those around us. Just ponder and reflect that we are answerable for our deeds and they are for theirs. No one is going to stand up for us when we are questioned by Allah Ta’ala. What we should keep in mind is that any refusal of attending any unislamic function should be done with the best character being displayed. One should not present a harsh, proud or arrogant attitude. Rather, one should humble oneself and make effort to draw the next person into admiring this most beautiful institution of Purdah. What one can achieve through good character and kind words is amazing! Who knows, perhaps the family member or friend may be so affected by the polite manner in which one maintains one’s principle that she also begins to adopt Purdah. Once a person makes a firm resolve not to attend, she must understand that criticism will come her way. Turn to Allah Ta’ala for help; cry out to Him to aid us when the criticism comes our way. Always maintain good character and make effort to show others that you are ever so willing to maintain family ties but not in a mixed environment. For example, the Ulema suggest that we visit the relatives whose functions we cannot attend prior to or after the function. Take a gift or something small. Share kind words with them and ask if you can help them in any way. Keep in mind that people will criticise and accuse us but focus on the fact that one is keeping Allah Ta’ala happy and nothing else matters. Just remember “You can’t please everyone”!! Many of us find the criticism very difficult to handle, but reflect and realise that we are not here to please people, for whatever we do we will still not make others happy. Also from my own experience and that of others, remember if we are consistent in staying away from Haraam functions, then eventually people will leave us alone and in fact they will admire our commitment. Also, if we are mothers then aren’t we showing a beautiful example to our children? We are making the pathway for the children to practice on Deen easier Insha Allah by our small efforts. Also reflect and ponder on what sacrifices the Sahabah (radiallahu anhuma) made for Deen. They sacrificed their lives and their families; they shed their blood and at times parted with their loved ones just so that Allah Ta’ala and His beloved Nabi (salallahu alayhi wasallam) were pleased. What little sacrifice are we making in comparison? Just staying away from a Haraam environment? Just putting up with a bit of criticism? Just missing out on a bit of fun? A very good thing was said to me when I was once faced with alot of hostility and verbal abuse from family members and I could not believe the things that were being said about me and about Purdah and many of the things that were said were totally unislamic and against Shariah. At that time I spoke to an Alim and he said we should think that the Sahabah use to fight with their lives to protect the Sunnah and they valiantly fought so that Nabi (salallahu alayhi wasallam) would not get injured. By us taking all this verbal abuse, we should think that we are shielding our beloved Habib (salallahu alayhi wasallam) from these arrows of what they are saying against his beautiful Sunnah. How beautifully put!!! I certainly do not advocate the breaking up family ties or the development of hostility, but my intention is purely to give little encouragement for those who want to strive in maintaining segregation and adopt true and pure Purdah. The two aims can be jointly achieved if the correct limits are maintained. Remember our akhlaq (good character) should be kept foremost in mind when we deal with others. As well as Akhlaq, remember that we should never be apologetic about the beautiful Laws of Allah Ta’ala; they are there for our protection. May Allah Ta’ala be pleased with us all and enable us to practice upon what has been written. Ameen uumyusuf

اِنَّا لِلّهِ وَاِنَّا اِلَيْهِ رَاجِعُوْنَ This is a sad day where we have to bear the loss of a great Wali (friend) of Allah subhaanahu wata'ala, Shaykh Hakeem Muhammad Akhtar Sahib (Raheemahullaah). May Allah subhaanahu wata'ala grant him Maghfirat and high stages and may He grant Sabr to his family and associates, aameen. A short biography. His books and his ash-aar (Poetry) are full of a deep love for Allah subhaanahu wata'ala which touches the heart. A great loss!

Abdullah came home after Esha and started going through his papers. Finally, he found the Nikah certificate sat down and started looked at it. Aisha asked, "What are you looking for?" Abdullah, "The Expiration date!"

What's for Dinner? A common conversation. For Urdu speakers (however with translation) Husband: Aaj khane mein kya banaogi? What will you cook tonight? Wife: Jo aap kaho !!! What ever you say!!! H: Dal chawal bana lo. Make Rice with Dal. W: Abhi kal hi to khaye the. We had it yesterday. H: Toh sabji roti bana lo. Then make some vegtables. W: Bacche nahi khayenge. The kids wont eat it. H: Toh chhole puri bana lo. Then make chickpeas with puri. W: Mujhe heavy heavy lagta hai. I find that too heavy to eat. H: Paraanthe? Paratha? W: Raat ko paraanthe kaun khata hai?? Who eats Parathas at night?? H: Hotel se mangwa lete hain? We'll order somthing? W: Roz-roz hotel ka nahi khana chahiye. Its not good having take aways everyday. H: Kadhi chawal? Spicy Yoghurt with Rice? W: Dahi nahi hai. Theres no Yoghurt. H: Idly sambar? Traditional Gujarati dish, Idli Sambar? W: Usme time lagega.pehle bolna chahiye tha na!!. That will take too long, you shaould have said that earlier!!. H: Dal hi bana lo, usme time nahi lagega. Make lentil soup, that wont take time. W: Woh koi meal thodi hai? Thats not a meal? H: Phir ab kya banaogi? So what will you cook tonight? W: Wo jo aap kaho !!! What ever you say!!! muftisays (The Light Side)

Advice to the Husband & Wife advice to wives:if hubby not talking to you, hide something necessary and he'll come and ask if you've seen it advice to husbands:if wifey not talking to you, tighten all the jars in the kitchen and she'll come and ask you to open them

Good News & Bad News Here is the story of an Imam who got up after Friday prayers and announced to the people:"I have good news and bad news. The good news is, we have enough money to pay for our new building program. The bad news is, it's still out there in your pockets."

So here's a few marraige one liners which will bring a smile * We always hold hands. If I let go, she shops. * A successful husband is one who makes more money than his wife can spend. A successful woman is one who can find such a man! * Before marriage, a man yearns for the woman he loves. After marriage, the "y" becomes silent Source

This thread is to provide a little bit of light relief to bring a smile inshaAllah! It is an idea taken from the Muftisays.com "The Light Side" Islam is not devoid of humour. Our beloved Prophet sallallaahu ‘alayhi wasallam enjoyed humour. On some occasions he himself would make humorous remarks however, even in humour, he always spoke the truth. He smiled often but it was not his habit to laugh out loud. His Companions followed his example and refrained from bursting into laughter in an amusing situation. His remarks cheered the audience but never made the meeting a place of fun and frolic. His assembly always remained a place of learning, understanding and spiritual fulfilment. As long as the correct Islamic code of behaviour is maintained where no harm is caused to another person through humiliation and insensitivity, there is no lewdness and only truth is spoken, jokes and a good sense of humour will be permitted. Feel free to add however please note that anything unsuitable will be removed...

Mufti Muhammad ibn Adam al-Kawthari (db) Question: I have read one of your recent articles and I wanted to know, what is the legal requirement for someone to be considered a knowledgeable scholar whom we can take knowledge from? Is Isnad(chain of transmission) one of the requirements and is there any evidence for this deduced from the sources? Also, I have noticed that Isnad is not usually mentioned by the scholars as a prerequisite for someone to be considered a Mujtahid. Can one therefore be self taught? Answer: In the name of Allah, Most Compassionate, Most Merciful, There are two aspects to your question. The first is regarding the importance of the chain of transmission (Isnad/Sanad) in relating Islamic knowledge, and the second concerns the status of learning from a qualified teacher. I will attempt to shed some light, Insha Allah, on both of these topics in the light of the Qur'an, Sunnah and the statements of classical scholars. Isnad (chain of transmission) of knowledgeAllah Almighty has honoured the Ummah of the best of creation, our master Muhammad (Allah bless him & give him peace) with many special characteristics that were not given to any other nation before us. From among these favours is the unrivalled and unique feature of Isnad in relating the various sciences of Islamic knowledge. Isnad was regarded by the early Muslims (salaf) as the first and primary condition in relating any aspect of Shariah even if it was merely relating one word. With this, Allah Most High fulfilled his promise of preserving the Deen which includes the book of Allah, Sunnah of the beloved of Allah and the various Islamic sciences that are indispensable in understanding the former two. Allah Most High says: “We have without doubt, sent down the Message; and we will assuredly guard it.” (Surah al-Hijr, V.9) The “message” here refers to the book of Allah and also the Sunnah of his blessed Messenger (Allah bless him & give him peace), for whatever the Messenger of Allah (Allah bless him & give him peace) says is from Allah Almighty, as Allah Most High says: “Nor does he (the Messenger of Allah) say (aught) of (his own) desire. It is no less than revelation (wahi) sent down to him.” (al-Najm, V. 3-4) The Messenger of Allah (Allah bless him & give him peace) explained both verbally and practically the contents of the book of Allah. The Qur’an is quite ambiguous and limited in stating the laws of Shariah, and the Messenger of Allah’s (Allah (Allah bless him & give him peace) duty was to explain these injunctions. Allah Most High says to his Messenger (Allah bless him & give him peace): “And We have sent down unto you the Message (Qur’an); that you may explain clearly to men what is sent for them.” (al-Nahl, V. 44) So the promise of preserving the Deen is not restricted to the Qur’an, rather it encompasses the Sunnah and also the Companion’s (Allah be pleased with them all) understanding of the Sunnah and the understanding of those who took from them. Isnad is a unique feature of the Messenger of Allah’s (Allah bless him & give him peace) Ummah. No other nation, religion or community can claim or boast to have such rigorous analysis of the various aspects of their faith. Early Muslim scholars examined and analysed each and every statement that came to them, whether it was the statement of the Messenger of Allah (Allah bless him & give him peace), his companions (Allah be pleased with them all) or anyone else. They studied the life and character of those who were part of the transmitting chain (isnad) in the strictest way possible. Thus, the Ummah witnessed an amazing introduction of the “science of studying the reporters of Hadith” (rijal al-Hadith) which was unprecedented and is unrivalled till today. The recording of the names, dates of birth, dates of demise, qualities and characteristics of thousands and thousands of people is something that only Muslims possess. Books such as, Tahzib al-Kamal by al-Mizzi, Tahzib al-Tahzib by Ibn Hajar al-Asqalani, Mizan al-I’tidal by Dhahabi and Lisan al-Mizan by Ibn Hajar are just some examples of this amazing phenomenon. There are also books that are dedicated to preserving the biographies of the Sahaba, such as Tabqat of Ibn Sa’d, al-Isti’abby Ibn Abd al-Barr, Usd al-Ghaba by Ibn al-Athir and al-Isaba by Ibn Hajar, in which the biographies of approximately ten thousand companions (Allah be pleased with them all) have been covered. Imam Abd Allah ibn al-Mubarak (Allah be pleased with him) said: “Isnad is part of religion (deen), and if it was not for Isnad, one would have said whatever one desired. When it is said (to the one who speaks without an Isnad): “Who informed you? He remains silent and bewildered.” (See: Introduction to Sahih Muslim, 1/87, al-Jami’ li akhlaq al-rawi wa adab al-sami’ and others) He (Abd Allah ibn al-Mubarak) also stated: "The one who seeks matters of his deen without an Isnad is similar to the one who climbs to the roof without a ladder.” Sufyan al-Thawri (Allah have mercy on him) said: “Isnad is the weapon of a believer. When one does not possess a weapon, then with what will he combat?.” Sayyiduna Imam Shafi'i (Allah have mercy on him) says: “The example of the one who seeks Hadith without an Isnad is of a person who gathers wood in the night. He carries a bundle of sticks not knowing that there is a snake in it.” (meaning, he gathers and collects all types of narrations, the genuine and spurious, ). Baqiyya ibn al-Walid (Allah have mercy on him) once related to Hammad ibn Zaid (Allah have mercy on him) certain narrations that were void of Isnad. So Hammad said: “If only they had wings.” Imam Ibn Taymiyya (Allah have mercy on him) states: “Isnad is a unique feature of this Ummah and Islam. Then from among the Muslims, it is a specialty of the Ahl al-Sunnah wa al-Jama’ah.” (The above statements have been recorded by Shaykh Abd al-Fattah Abu Ghudda [Allah have mercy on him] in his excellent work, al-Isnad min al-Din P. 18-20) These and many other similar statements of the predecessors imply that the early Muslims held Isnad to be indispensable in order to acquire Knowledge. So much so, that in order to relate even one word in their books, they would mention a whole chain of transmission that covered three or four lines. Isnad was not only mentioned in order to narrate Prophetic traditions (hadith), rather, it was related for every form of knowledge, such as the exegesis (tafsir) of the Qur’an, stories of the pious and worshippers, incidents of history, etc. After the Prophetic traditions were gathered in the great compilations, such as Sahih al-Bukhari, Sahih Muslim and others, and other compilations in various other Islamic sciences, it was not deemed necessary to relate every statement with a chain of transmission going back to its original authority. Rather, it was sufficient to have an Isnad or Sanad going back to the author. The Isnad of the author going back to the original authority would be mentioned in his book. Till this very day, we have scholars from around the globe relating Prophetic traditions and other branches of Islamic knowledge with a chain that goes all the way back to the authors of the respective books. The six major books of Hadith are generally taught with an Isnadthat goes back to their authors, and from them to the Messenger of Allah (Allah bless him & give him peace). Many scholars are seen to travel and make distant journeys in order to acquire Ijazah[authorization] and a higher form of Isnad. In terms of Isnad with regards to prophetic traditions (hadith), the scholars of the Indian subcontinent are (perhaps) at the forefront. The science of Hadith is given special attention there and almost every student that studies in the various Islamic institutions (Dar al-Ulooms) is blessed with an Isnad in each of the major books of Hadith. Even major Arab scholars are seen to travel to Indo/Pak in order to acquire Ijazah and Isnad from the great Hadith masters. In terms of other branches of knowledge, such as the science of Tajweed, Fiqh, etc, we see the Arab scholars at the forefront in relating and teaching the various books with Isnad. Major scholars in Syria and elsewhere have a chain in the recitation and memorization of the Qur’an that goes back to the Messenger of Allah (Allah bless him & give him peace) via the angel Jibril to Allah Almighty Himself. The major books in Hanafi Fiqh (and other Madhhabs) are taught with a Isnad/Sanad going back to their authors and to Sayyiduna Imam Abu Hanifa (Allah be pleased with him) himself. Books in other sciences are also taught and related in a similar manner. In conclusion, Isnad (or Sanad) is a unique feature with which our Ummah has been blessed. It has always been regarded to be indispensable in teaching and seeking knowledge. Scholars mention, that even today, one should acquire knowledge from a scholar who has an Isnad or at least a teacher who he studied with. Having a complete chain of transmission is not a pre-requisite for teaching. However, what is necessary, is that the one from whom one takes his/her knowledge, is amongst those who studied by other shuyukh. This is discussed further in the following section. Learning from a qualified teacher Allah Most High created man different from animals. Animals are not in need of a teacher or trainer in a way man is. We see for example that, when a fish is born, it automatically begins to swim without being taught how to do so. If a man was to take the example of the fish and throw his new-born baby into the river thinking that he will swim, then he is without doubt insane, for a fish is not in need of an instructor who instructs it how to swim, while a man needs a tutor to teach him to swim. Take the example of the new-born chick; the moment it comes out of the egg, it begins to nibble at food without being taught. However, a human baby will not know how to eat unless it is taught practically how to consume the various types of foods. It is the Sunnah (way) of Allah Almighty that he fashioned human beings in such a way that they are in need of practical instruction from a teacher in order to learn any science, technique or craft. From the moment one is born, one is in need of practical teaching and guidance in all aspects of life. There is almost consensus on the fact that it is virtually impossible for one to master any science or art in the world without the guidance and tutelage of a qualified teacher under whom one practically learns the fundamentals of that science. It is not possible to gain expertise in any field unless one submits himself to the guidance of a teacher. Take for example the science of medicine. If one was to think that I will read and study the books on medical science in the comfort of my home, thus become a medical practitioner, then he will be considered to be insane by almost everybody. If this individual was to perform surgery on a patient or begins to treat people, then his patients will not end up anywhere other than the graveyard! Even if this individual is very talented and knowledgeable, the guidance of a tutor is indispensable. Suppose this individual is able to understand the books of medical science and he masters the language in which the books are written, he will still not be permitted to work as a physician or surgeon unless he studies under the guidance of a qualified person in the field of medical science. No government will ever allow this individual to take up the medical profession, due to the fact that he did not pursue the method necessary in order to take up this profession. It is the same with all the other sciences of the world in that the guidance of a teacher is necessary. No body would allow you to practice law until you don’t attend a law school and learn form a qualified barrister. Let alone the major sciences, even the simple art of cooking is not achieved by merely reading a book. There are several books published explaining the methods of cooking different types of food. If an individual who had never cooked in his life before, cooked by merely reading the procedure of cooking mentioned in the book, then you can imagined what the outcome would be! So, it is the nature of man that he can not acquire knowledge merely from books unless he has a teacher and mentor to train and guide him. He needs to stay in the company of a qualified teacher who will help and assist him on every step and save him from the errors that may be committed. This applies to every science, art and craft, and sacred and religious knowledge is of no exception. It is not possible for one to acquire sacred knowledge unless one is trained by a qualified teacher and mentor. This is the secret behind a book or scripture never being revealed except Allah Almighty sent a Messenger to explain its contents. There are many examples where a Prophet was sent by Allah Almighty and no book or scripture was revealed unto him, but there is not a single case where a book was revealed without a Prophet carrying it. The simple reason behind this is that if a book was sent on its own, man would not possess the capability to understand it without the teaching of a Prophet. If Allah wished, He could have sent the book on its own. Every individual could have found a book when he woke up in the morning, and a voice from the heavens would have declared: “Obey what is in this book” but Allah, the Creator of mankind, who is fully aware of the human instincts, chose to send the book with a teacher who would explain the contents of the book, both practically and verbally. Allah Most High explains this concept in the following verse: “Allah did confer a great favour on the believers when He sent amongst them a Messenger from among themselves, reciting upon them verses (of the book), sanctifying them, and teaching them the scripture (book) and wisdom, while before that, they had been in manifest error.” (Surah Ali Imran, V. 164) Similarly, Allah Most High says: “And We have sent down unto you (O Messenger) the message, that you may explain clearly to men what is sent for them.” (al-Nahl, V. 44) Therefore, it is the Sunnah of Allah Almighty that He has kept two means for the guidance of mankind. One is through the medium of His books (kitab Allah) and the other is the Prophets and their successors. Hence, both, the book of Allah (kitab Allah) and men of Allah (rijal Allah) are necessary for one’s guidance. Sufficing with one of the two will surely lead to deviation. At this point, it would be useful to quote the great scholar of Usul, Imam al-Shatbi (Allah have mercy on him). The following is the crux of what he stated on this issue in his renowned treatise al-Muwafaqat: “The most beneficial and effectual way of gaining knowledge is by learning it from those who are masters in their fields. It is necessary to have a teacher in aspects of knowledge that need explanation and interpretation. It is not impossible for one to gain knowledge without a teacher; however, normally it is observed that a teacher is of utmost importance. This is, somewhat, agreed upon by the scholars. Scholars said: “Sacred knowledge was in the hearts of men, then it moved into the books and the keys to these books are in the hands of scholars (rijal).” This implies the necessity of acquiring knowledge from the people who master it. The basis for this is the Hadith which states: “Verily Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people appoint ignorant as their leaders. They are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.” (Sahih al-Bukhari & Sahih Muslim) If this is so, then the scholars are without doubt the keys for this knowledge.” (al-Muwafaqat) Imam al-Shatbi (Allah have mercy on him) further mentions three signs and characteristics of a expert qualified teacher: 1) He practices what he teaches, 2) He himself has been trained by a qualified scholar, 3) His students follow and pursue in his footsteps, for if his students generally tend to not follow him, then this is a sign that there is something inherently wrong with him. (ibid) There are many benefits and wisdoms in learning from a teacher:Sound understanding of the texts, its correct interpretation, being saved from making errors in understanding the texts (for each science has its own special terminologies) , getting questions and queries that may arise answered, practical application of the knowledge and obtaining the Baraka and light of guidance from that special teacher-student relationship are just a few to mention. In conclusion, it is necessary for one that he learns his knowledge from a scholar of knowledge, piety and wisdom, and who himself has been taught and trained by a similar scholar. That does not mean it is incumbent for an individual that each time he picks up a book, he must find a scholar to teach him, rather one needs to study the fundamentals of each science with those who are qualified, thus become acquainted with the different terminologies, terms and expressions used. Thereafter, one may study a book on his own with always referring to senior scholars whenever something is unclear. And Allah Knows Best Mufti Shaykh Muhammad ibn Adam Al Kawthari Darul Iftaa Leicester , UK

The blessings of Miswaak Moulana Ruhullaah Naqshbandi Ghafoori Translation edited by Mufti A. H. Elias (May ALLAAH protect him) Allaamah Sayyid Thahthawie Hanafi (A.R) has written in 'Hashiyatut Thahthawie'; "The virtues of Miswaak which the Aimah have reported from Hadhrat Ali (RA), Hadhrat Abdullaah bin Abbaas (RA) and Hadhrat At'aa (A.R) are as follows; Hold fast onto the Miswaak and do not be negligent regarding it. Be regular with its use as it earns the pleasure of ALLAAH Ta'ala The reward of Salaah increases by ninety-nine or by four hundred. Regular use of the Miswaak makes ones Rizq (Sustenance) easier and increases its blessings. It cures headache and calms the nerves; if a nerve is stationary then it brings it into motion or calms a pulsating nerve. It reduces phlegm. It strengthens the eyesight. It cleans the intestines. It improves eloquence in speech. It increases energy. It improves the memory and understanding. It cleanses the heart. It increases performance of virtuous deeds. It pleases the angels, who greet him on account of the radiance of his face. When he exits the Masjid the angels follow him. The Ambiyaa supplicate for his forgiveness. Miswaak angers Shaytaan and wards him off. It i mproves digestion. It increases fertility. It delays old age. It removes excess heat from the body. It strengthens the back. It grants the body strength for Ibaadat (worship). It eases the pangs of death and reminds one of the Kalimah at the time of death. It result in one being awarded his Book of Deeds in his right hand on the Day of Qiyaamah. One will cross the bridge of Siraat with the speed of lighting. It causes the Qabr (grave) to be widened. It grants ease in the Qabr (grave). One who is habitual with using the Miswaak will be rewarded even when he forgets to use it. The Doors of Jannat are opened for him. The angels announce that he is the follower of the Ambiyaa. He adheres to the Sunnat of the Ambiyaa. The Day supplicates for his guidance. The doors of Jahannam are closed for him. He eaves this world purified from sin. The angel of death takes the form of a friend when removing his soul and in some narrations it is mentioned takes the same form that he appears in when taking the souls of the Ambiyaa. The greatest benefit of all is that the pleasure of ALLAAH is attained.1 Definition of Miswaak according to the Fuqahaa The opinion of Hanafi scholars السواك اسم لخشبة معينة للاستاك "Miswaak is a specific wooden stick used to assist in brushing."2 The opinion of the Maaliki scholars سواك اى استياك بعود اراك او نحوه "To brush the teeth with a wooden stick or similar is called Miswaak."3 The opinion of the Shaafie scholars استعمال عود او نحوه فى الاسنان و ما حولها لاذهاب التغيير ونحوه "Using a wooden stick or similar item to remove the dirt, etc around the teeth is called Miswaak."4 The opinion of the Hanbali scholars السواك و المسواك اسم للعود الذى يتسوك به "Siwaak and Miswaak is the name of the wooden stick with which the teeth are brushed." In all these definitions the Fuqahaa are unanimous and it is proven that the use of a wooden stick to remove the foul odour of the mouth is called Miswaak. Removal of this odour is possible with any item that has the capability of clearing the teeth by scraping it. What to observe when using a Miswaak? In essence any branch can be used as a Miswaak as long as it is not harmful, such as when it is very small. "It has been said that any branch can be used as a Miswaak."However there are some trees which contain beneficial properties and are therefore better to use as a Miswaak. Those aspects which one should take note of when using a Miswaak are; 1) It should not be a poisonous tree. 2) The wood should not be hard. 3) It should not be a thorny tree. 4) It should not be a bitter tree. 5) It should be soft wood. 6) It should be moist wood. 7) It should be a straight branch. 8) It should be as thick as a finger. 9) It should be one hand span in length. 10) Its bristles should be made thin and softened. 11) It should be held in the right hand. 12) One should begin brushing from the right side. 13) The Miswaak should be washed before use. 14) The Miswaak should be washed after use. 15) It should not be sucked. 16) It should not be thrown away as ordinary things would. 17) The necessary Duas (supplications) should be recited while using it. 18) The Miswaak should be discarded once it is shorter than four fingers. Times when Miswaak is Mustahab 'Ghaayatul Idraak" claims that the times when using a Miswaak are Mustahab (preferable) are so numerous that it is impossible to list and explain them all. However this is an exaggeration and the majority of them actually refer to the same instance. We will now quote these instances in the same manner as he had listed it, 1) It is Sunnat to use the Miswaak while making Wudhu. It is mentioned in 'Siraajuth Thullaam' that Miswaak should be made in Wudhu as according to us it is of the Sunnats of Wudhu. 2) It is Sunnat to use the Miswaak when the mouth contains a foul odour. This is then divided into many categories the summary of which is that it is Sunnat to use the Miswaak after consuming or eating anything that may leave a foul odour in the mouth. 3) When one wakes as a foul odour emanates from the mouth after sleep. 4) When entering the home. 5) When meeting someone. 6) While reciting the Quraan. 7) While studying Hadeeth. 8) When the teeth are stained. 9) When beginning to talk especially after a long silence. 10) When rising for Tahajjud. 11) When a foul odour emanates from the teeth. 12) Before taking a bath. 13) Between each two Rakaats of Tahajjud Salaah. 14) Miswaak should be made repeatedly on the day of Jumu'ah. 15) Before sleeping 16) After Salaatul Witr. 17) At the time of Sehri. 18) When standing for Salaah. و فى امدادالفتاح و ليس السواك من خصائص الوضوء فانها يستحب فى حالات منها تغير الفم والقيام من النوم و الى الصلوة و دخول البيت و اجتماع الناس و قراءة القران و الحديث لقول ابى حنيفة ان السواك من سنن الدين و يستوى فيه الاحوال كلها و قال عليه السلام السواك مطهرة للفم و مرضات للربّ "It is written in 'Imdaadul Fataah' that the use of Miswaak is not restricted to Wudhu only but is Mustahab in many situations such as when a foul odour emanates from the mouth, when awakening, when intending to perform Salaah, when entering the home, when meeting people, when reciting the Quraan or studying Hadeeth. This is also because Imaam Abu Hanifah (A.R) has stated that Miswaak is among the Sunnats of Deen and everytime is the same as the other. Rasulullaah  has said, "Miswaak purifies the mouth and earns the pleasure of ALLAAH." All the occasions mentioned above have been reported in various Ahaadeeth, the references of which can be found in reliable works of Fiqh. Since some of these occasions are obvious and do not need further investigation, to report the Hadeeth relating to each occasion would only unnecessarily lengthen this treatise. This is why we have sufficed with only a few. If each of these occasions were to be discussed in depth then this short sub-section would consist of more than a hundred pages. Nevertheless we should endeavour to make using the Miswaak a habit and remain steadfast upon the Sunnat of Rasulullaah (SAW) so that it s rewards can be benefitted from. Each Sunnat has its own unique position and reward which can only be attained when one abides to it strictly. Those people who claim that it is merely a Sunnat and is therefore permissible to discard, will be told on the Day of Qiyaamah that this is a stage of Jannat and it is permissible for you to be deprived of it. Ibn Qaasim bin Qusay (A.R) has clearly stated this in his book, 'Dhal'ut Ta'alain'. 1 'Haashiyatut Thahthawie ala Maraaqiyul Falaah' 2 'Sharhul Inaayah alal Hidaayah' by Imaam Akmaludeen Muhammad bin Mahmood al-Baabarti', 'Sharah Fathul Qadeer' page 24 3 'Jawaahirul Ikleel' volume 1 page 17 4 'Haashiyatul Jamal ala Sharhul Manhaj' volume 1 page 116

By Mufti Shafiq Jakura and Mufti M.D. Mangera Posted: 8 Rajab 1434, 18 May 2013 Q.): What do we do with money found on the floor? A.) If you feel that someone may pocket it unjustly, then pick it up and find the owner. Otherwise just leave it there. If one knows the owner or one feels that the owner will be disturbed by losing the money and the place is such that the money will be taken away without the owner being sought, then one may pick up the money with the sole intention of searching for the owner and returning the wealth. If the owner cannot be located after investing reasonable effort and time in his search, one may either keep the money in trust or give it in charity on behalf of the owner. (One cannot take the money for personal use, unless one is poor and needy.) However, in the case where it was given to the poor and needy or used by oneself, then if the owner thereafter appears and demands his money, one will be obligated to repay the owner the money. And Allah Ta'ala Knows Best. albalgh.net

By Mufti Shafiq Jakura Posted: 8 Rajab 1434, 18 May 2013 Q.) If somebody begins his e-mail or his SMS (text message to a phone) with "Assalamu aleikum", will it be wajib for the recipient to reply with "wa alaikum salam"? And what about the sender just writes "Salam" rather than "Assalamu aleikum", will it be wajib to reply in this case? A.) It is necessary to reply to a Salaam sent in writing by SMS etc, either by sending a response in writing or by verbalising the response when one receives the message. And Allah Ta'ala Knows Best. albalagh.net

Hanafi Fiqh > Daruliftaa.com I hope you can help me with an ongoing inheritance issue within our family. My father passed away 4 years ago. He left behind a wife (our mother), 2 sons and 3 daughters. His estate includes bank accounts, properties and cash. My father did not leave an Islamic Will. My mother and my youngest sister who handles all the family affairs have chosen to have the estate distributed according to British law. We received letters from my mother’s solicitors stating that she will be receiving the majority of the estate. This decision my mother and sister have made only refers to my late father’s accounts, and does not include any mention of property that my father owned abroad or in the UK, plus rental money from a property that has accumulated over the years. They have taken full control of these assets through the solicitors, and are depriving me, my brother and my other two sisters of their full share of inheritance. What Islamic rights do we have? I do not want my mother to do wrong as she is clearly influenced by my sister. I also do not want my late father to suffer in anyway. All I want is to let everyone have their right according to Shari’ah, and for all of this to be dealt with in an Islamic manner. Can you please give me the Islamic Shari’ah ruling regarding this issue, and what rights do we have? ANSWER In the name of Allah, Most Compassionate, Most Merciful, Islamic law of estate-distribution is different from British law. As such, every Muslim is duty-bound to prepare and leave a Will that is in accordance with Islamic guidelines in order that the estate can be distributed according to Islamic law and also be recognized by British law. The Qur’an mentions in great detail the fixed-shares of those who inherit the estate from the deceased. Failure to distribute the estate according to these guidelines set in the Qur’an constitutes a great sin and punishment from Allah Most High. After mentioning these laws of estate-distribution/inheritance, Allah Most High says in the Qur’an: “These are the limits set by Allah; and whoever obeys Allah and His Messenger, He will admit them into gardens beneath which rivers flow, remaining therein forever. And that is great success. And whoever disobeys Allah and His Messenger [in distributing inheritance] and crosses the limits set by Him, He shall admit them into the fire, remaining therein forever. And for them there is a humiliating punishment.” (Surah al-Nisa’, V: 12-13) As such, it is extremely important for a Muslim to leave a Will that is in accordance with Islamic guidelines, especially in a country where not leaving such a Will results in the estate being distributed in a non-Islamic manner. If someone dies without leaving an Islamic Will, as your father did in this case, then it becomes necessary upon all the heirs/inheritors (wuratha) of the deceased to ensure that the estate is distributed according to Islamic guidelines; otherwise it will amount to a grave sin in the sight of Allah Almighty. There are severe warnings of punishment mentioned in the sacred Islamic texts for not distributing the estate according to Islamic law. Sayyiduna Anas ibn Malik (may Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said: “Whoever deprives an heir of his/her inheritance-share [as fixed by Qur’anic guidelines], Allah will deprive him/her of Paradise on the day of judgement.” (Sunan Ibn Majah, no: 2703) Note that one will not be guilty of breaking the law of the land when distributing the estate according to Islamic guidelines, since the law does not force anyone to have the estate distributed in any particular manner. The heirs are free to distribute in any particular manner, as long as it is mutually agreed, and as such, British law allows Muslims to mutually agree on distribution based on Islamic guidelines. However, if one or some family members do not wish to have the estate distributed in accordance with Islamic guidelines, such as your mother and sister in this case, then, unfortunately others can not do anything if no Islamic Will was left by the deceased (i.e. your father). The most you can do is encourage them to distribute the estate according to Islamic guidelines and remind them of the dire consequences and displeasure of Allah in the next life (akhira). They should be reminded that they will be accountable to Allah, and each and every penny that they receive in excess of their entitlement will have to be paid back in the next life. For a practising Muslim, this is an extremely serious matter which must not be taken lightly. Indeed, if one is not a proper/practising Muslim, he/she will go ahead and have the estate distributed in a non-Islamic manner. In regards to your specific situation, the Islamic law of inheritance is as follows: All the wealth left behind by your late father (may Allah have mercy on him) at the time of his death, which includes everything he owned, such as cash, gold, silver, properties, all chattels, all contents; hence every big and small item that belonged to him at the time of his death will be totalled and termed as the “estate (taraka)”. From this, after taking out burial expenses, if there are any debts owed to fellow human beings, they must be paid off. Since your father did not make any bequest (wasiyya), the remaining amount will be distributed amongst the various heirs. Your mother (wife of the deceased) will be entitled to one eighth of the total and the remaining seven parts will be distributed between the sons and daughters of the deceased with the sons receiving twofold of the daughter’s share in accordance with the Qur’anic verse: “As regards your children’s (inheritance): to the male a portion of that of two females.” (Surah al-Nisa, V: 11) Hence, the breakdown of the distribution is as follows: Wife: 12.5% Son 1: 25% Son 2: 25% Daughter 1: 12.5% Daughter 2: 12.5% Daughter 3: 12.5% If all the heirs wish to distribute the estate in a different manner, then, Islamically, they are at liberty to do so. However, this must be mutually agreed, and without any force or pressure applied on any one individual. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Q. I have recently remarried to a woman who was divorced. We both have children from our previous marriages. Will her children inherit from my estate when I pass away? (Query published as received) A. Her children from her previous marriage will not inherit from your estate. Only your biological children will inherit from you in the event of your demise along with your other legitimate heirs (if any). Similarly, your children from your previous marriage will not inherit from her in the event of her death as they are not her biological children. A bequest upto one third of the estate may be made in favour of a stepchild. And Allah Knows Best Mufti Suhail Tarmahomed Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

The Sharī‘ah is divided into two parts: external and internal. The department of Sharī‘ah relating to external deeds like salāh and zakāh is called ‘fiqh’, while the one dealing with internal feelings and states of the heart is called ‘tasawwuf’. Both are commands in the Qur’ān. Thus, while commanding salāh and zakāh, the Qur’ān also commands gratefulness and love of Allāh ta‘ālā, and condemns the evil of pride and vanity. Similarly, in the books of hadīth, along with the chapters on ‘ibādāt, trade and commerce, and marriage and divorce, are to be found the chapters on riyā (showing off), takabbur, hasad, sabr, shukr etc. These commands are as much a mandatory requirement as the ones dealing with external deeds. On reflection, it will be realised that all the external deeds are designed for the reformation of the heart. That is the basis of success in the hereafter, while the despoiling of the heart is the cause of total destruction. This is precisely what is known in technical terms as tasawwuf. Its focus is tahzīb-al-akhlāq (the adornment of character); its motive is the attainment of Divine Pleasure; its method is total obedience to the commands of the Sharī‘ah. Tasawwuf is the soul of Islām. Its function is to purify the heart from the lowly, bestial attributes of lust, evils of the tongue, anger, malice, jealousy, love of the world, love of fame, niggardliness, greed, ostentation, vanity, deception etc. At the same time, it aims to adorn the heart with the lofty attributes of repentance, perseverance, gratefulness, fear of Allāh ta‘ālā, hope, abstinence, tawhīd, trust, love, sincerity, truth, contemplation etc. To diagnose and treat the diseases of the heart normally requires the help of an expert mentor or shaykh. Here are the qualities of a good shaykh: 1. He possesses necessary religious knowledge. 2. His beliefs, habits and practices are in accordance with the Sharī‘ah. 3. He does not harbour greed for worldly wealth. 4. He has himself spent time learning from a good shaykh. 5. The scholars and good mashā’ikh of his time hold a good opinion about him. 6. His admirers are mostly from among the people who have good understanding of the religion. 7. Most of his followers follow the Sharī‘ah and are not seekers after this world. 8. He sincerely tries to educate and morally train his followers. If he sees anything wrong in them, he corrects it. 9. In his company, one can feel a decrease in the love of the world and an increase in the love for Allāh ta‘ālā. 10. He himself regularly performs dhikr and spiritual exercises. In searching for a shaykh, do not look for his ability to perform miracles (karāmāt) or to foretell the future. A very good shaykh may not be able to show any miracles. On the other hand, a person showing supernatural feats does not have to be a pious person, or even a Muslim. The prominent Shaykh Bayazid Bustami says: ‘Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the standards of the Sharī‘ah.’ When you find the right shaykh, and you are satisfied with his ability to provide spiritual guidance, you perform bay‘ah or pledge. This is a two-way commitment; the shaykh pledges to guide you in the light of Sharī‘ah and you pledge to follow him. Source

The Spirit of Udhiyah (Qurbānī) by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh During the months following Ramadān, Muslims the world over remember the life of the great Prophet, the Friend of Allāh ta‘ālā, Ibrāhīm ‘alayhis salām; a life full of sacrifice and submission to the will of Allāh ta‘ālā. At a very young age, when in need of the support of his father, Ibrāhīm ‘alayhis salām was compelled to leave him. Then, during the final stages of his life, when in his old age and in need of the support of his young son, he was commanded by Allāh ta‘ālā to sacrifice him. Without hesitation, he was ready to submit to the Will of his Creator. Allāh ta‘ālā says: And when (his son) reached an age in which he was able to walk with him, he said: “O my dear son, I have seen in a dream that I am slaughtering you, so see what is your view.” He said: “O my father! Do what you are commanded. Allāh willing, you will find me of the patient ones.” So when they had both submitted (to Allāh’s Will), and he laid him down on his forehead, We called out to him: “O Ibrāhīm! You have indeed fulfilled the vision.” Surely, thus do we reward the doers of good. This was a clear trial. (37:102-106) Allāh ta‘ālā granted this action of Ibrāhīm ‘alayhis salām so much acceptance that He made the Udhiyah (qurbānī/sacrifice) a symbol of this great act. When asked by the Sahābah radhiyallāhu ‘anhum what Udhiyah is, Rasūlullāh sallallāhu ‘alayhi wasallam replied: It is the sunnah of your father Ibrāhīm ‘alayhis salām. (Ahmad, Ibn Mājah) The act of Udhiyah brings enormous rewards and the Pleasure of the Lord. The Prophet sallallāhu ‘alayhi wasallam said: The son of Ādam does no deed on the day of Udhiyah dearer to Allāh ta‘ālā than the sacrificing of animals. It (the sacrificed animal) will come on the Day of Qiyāmah with its horns and its hair and its hooves (to be weighed). The sacrifice is accepted by Allāh before the blood reaches the ground. Therefore sacrifice with a happy heart. (Tirmidhī, Ibn Mājah) Once, the Sahābah radhiyallāhu ‘anhum asked Rasūlullāh sallallāhu ‘alayhi wasallam regarding the benefits of Udhiyah. He answered: “A reward for every hair.” They asked: “And wool, O Prophet of Allāh?” He said: “A reward for every fibre of the wool.” (Ahmad, Ibn Mājah) Therefore, everyone who is able to offer Udhiyah should do so and acquire the rewards promised in the aḥādīth. Who is Required to do Udhiyah? The act of Udhiyah is in some cases wājib and in others nafl. A person must perform the wājib Udhiyah and endeavour to perform as many nafl as possible. In the case of the person who, during the days of Udhiyah (10th, 11th and 12th Dhul-Hijjah), possesses wealth to the amount which would make zakāh obligatory upon him, be it in the form of gold, silver, cash, merchandise or any item which is surplus to his needs, the Udhiyah will be wājib. Unlike in the case of zakāh, it is not necessary for this amount of wealth to be in one’s possession for an entire year. The compulsion of Udhiyah is established simply if wealth equivalent to the nisāb of zakāh is possessed during the specified days. Some Misconceptions Regarding Udhiyah Here, we need to clarify certain common misconceptions as regards this ‘ibādah. 1) One common misconception regarding Udhiyah is that it is merely a virtuous deed; it brings reward to the one who performs it and there is no blame if it is not done. This is a serious misunderstanding, for in most cases in the UK, it is wājib. 2) The second misunderstanding is assuming that the obligation of Udhiyah is shared between the entire household. This results in those members of the household upon whom Udhiyah is incumbent performing just one between them, feeling that the obligation has been fulfilled. This is not so. If a man possesses the nisāb of zakāh, one Udhiyah is wājib upon him. If his wife also possesses the nisāb, she will have to perform a separate Udhiyah. Similarly, if any of the children (provided they are bāligh) possess the amount of nisāb, Udhiyah will be compulsory on each one of them as well. 3) Another common misconception is that Udhiyah is carried out to allow people to eat meat which is considered blessed. With this in mind they are satisfied with eating Udhiyah meat that has reached them from others. There is no doubt that Udhiyah meat is blessed, as Udhiyah is the re-enactment of the sacrifice made by Ibrāhīm ‘alayhis salām, the Friend of Allāh, but it is even more importantly an obligation which needs fulfilling. Such people should worry about discharging the obligation of Udhiyah and not only be content with partaking of its blessed meat. 4) In many households, the father performs Udhiyah on behalf of all his family members without their knowledge or without their having requested him. We should understand that this approach to Udhiyah only amounts to a nafl Udhiyah. In the case of a father arranging the Udhiyah for his dependants, they need to make him their wakīl (agent) in order for these sacrifices to be considered valid. It is clear from the above that we must become familiar with the masā’il and injunctions of Udhiyah. These masā’il can be learnt from various books as well as through consulting the ‘Ulamā and Muftis. The Spirit of Sacrifice in Udhiyah Just as the name itself suggests, Udhiyah (sacrifice) should be carried out taking its literal meaning into consideration. Generally, we arrange for our Udhiyah to be carried out at a cheap price in a poor country. No doubt this lifts the obligation, but it is not the type of Udhiyah that Allāh ta‘ālā would like to see. We will not experience the spirit of Udhiyah until we spend the amount that it takes to sacrifice e.g. a sheep in this country (which is often equivalent to the amount required to sacrifice a cow elsewhere). Allāh ta‘ālā has provided for us in abundance so we should express our shukr (gratitude) to Allāh ta‘ālā and not be miserly. We should offer a Udhiyah in needy countries by all means, but we should also offer one in our own locality. By doing so we too can partake of the blessed meat. The Custom of our Pious Predecessors Shaykhul Hadīth, Shaykh Muhammad Zakariyyā rahimahullāh used to mention that during the three days of Udhiyah, no other food items should accompany the Udhiyah meat. The Shaykh would stress to the people that during these days, they were the guests of Allāh ta‘ālā and that the meat of Udhiyah was His Hospitality. We can gather from this how much our pious predecessors gave importance to Udhiyah. So let us perform Udhiyah in our localities as well as in those places where the destitute live who have no access to meat. We should also offer Udhiyah on behalf of Rasūlullāh sallallāhu ‘alayhi wasallam, our parents, our teachers, our mashā’ikh, our well-wishers and benefactors, and also one on behalf of the whole Ummah. We may also perform Udhiyah on behalf of the various Sahābah radhiyallāhu ‘anhum, alternating between them on different occasions. The same applies for the Awliyā (friends of Allāh), the Muhaddithīn and the A’immah, all of whom we are indebted to. My honourable father, Hāfiz Ibrāhīm Dhorat rahimahullāh used to keep an annual record of nafl Udhiyahs performed on behalf of all these great personalities. He also used to perform nafl Udhiyah every year on behalf of his parents and shaykh. In this manner, our intended reward will reach the pious in the hereafter and, inshā’allāh, will be a reason for them to search for us on the Day of Judgement. We should also make this practice a habit whenever we have the opportunity to spend in the path of Allāh ta‘ālā. These acts will prove beneficial spiritually for our lives in this world and the hereafter. May Allāh ta‘ālā give us the ability to offer Udhiyah in its true spirit, not feeling it a burden but with zeal and eagerness. Āmīn.