ummtaalib

(Act According to what you See) It is Obligatory to Learn the Fiqh of Menstruation Many women are unfamiliar with the rulings relating to menstruation. The fuqaha mention that these rulings are personally obligatory for every Muslim woman to know. Whether or not one is in a state of menstruation is sometimes the dividing line between something obligatory (e.g., if a woman is not menstruating, it is obligatory for her to pray, fast the month of Ramadan, and allow her husband to have intercourse with her) and something unlawful (e.g., if a woman is menstruating, it is unlawful (haram) for her to pray, fast, or allow her husband to have intercourse with her). A woman who does not understand the fiqh of menstruation thus runs the risk of displeasing Allah by leaving something that is obligatory or performing something that is unlawful. This short post summarizes the fiqh of menstruation. Most of this material is not found in the Reliance or al-Maqasid. Women should read this carefully and ask questions if there is anything that they do not understand. The Cotton Ball Test Blood does not have to flow or exit in large quantities to be of consequence. If a woman inserts a cotton ball (or something similar) into her vagina and it comes out stained (either black, red, orange, yellow, or creamy), she is considered to be bleeding. If it comes out unstained (white), she is considered to be in a state of non-bleeding. (Tuhfat al-Muhtaj; Hashiyat al-Sharqawi) Conditions of Menstruation A woman who is bleeding (according to the cotton ball test described above) is in a state of menstruation if three conditions are satisfied: 1. The bleeding must last at least 24 hours. If the bleeding is intermittent, the sum of all intermittent bleeding periods must add up to at least 24 hours. 2. The period of menstruation must not exceed 15 days, regardless of whether the bleeding is intermittent or continuous. 3. There must be at least 15 days of purity between two periods of menstruation. Whenever a woman sees blood that fulfills the above conditions, she must assume that she is in a state of menstruation. Whenever she stops bleeding, she must assume that her menstruation has stopped. In certain cases, she might later discover that her initial assumptions were wrong, in which case she would have to take appropriate corrective measures. The example below illustrates this more clearly. An Example Jan 1, 10.00 am: Aisha sees blood coming out of her vagina. More than 15 days of non-bleeding have elapsed since the last time she saw menstrual blood. It is therefore possible that this blood could be menstrual blood, since it does not violate any of the conditions of menstruation. Because of this possibility, Aisha must assume that this is menstrual blood and immediately refrain from everything that a menstruating woman must refrain from (e.g., she must not perform the prayer (salah), she must not fast, she must not have intercourse with her husband, she must not recite or touch the Qur'an, etc.). Jan 1, 6.00 pm: Aisha notices that she may have stopped bleeding. To check, she washes herself of blood, waits a while, and then inserts a cotton ball into her vagina. The cotton ball comes out unstained. Once again, she must act according to what she sees and assume that the blood she saw in the morning was abnormal blood (dam fasad) and not menstruation (because she only bled for 8 hours, she cannot assume that the blood was menstrual blood, since menstrual blood must last for at least 24 hours, as per condition 1 above). She does not need to take a purificatory bath (ghusl) (since she did not have a valid menstruation). There is half an hour left before the time for Aisha enters, so she must pray maghrib. In addition, she must make up the dhuhr and asr prayers that she missed earlier in the day because she has now discovered that her earlier assumption was incorrect. She must now act as if she was not menstruating. Jan 3, 10 am: Aisha sees blood again. She must assume that she is once again menstruating and avoid everything that a menstruating woman avoids. She has also discovered that the assumption she made on Jan 1 at 6.00 p.m. was incorrect: she was actually in a state of menstruation all along, so any prayers or fasts she performed in that period of non-bleeding were actually invalid. Jan 4, 10 am: Aisha notices that her blood is not flowing like it was yesterday. She decides to check if she has once again stopped bleeding. She cleans herself of blood, waits a while, and then inserts a cotton ball into her vagina. It comes out yellow, so she must still consider herself in a state of menstruation (according to the more correct (asahh) position in the Shafi�i school, yellow discharge is considered menstruation). Nothing has changed. Jan 5, 10.00 pm: Aisha again thinks that she might have stopped bleeding, and checks by inserting a cotton ball into her vagina. The cotton ball comes out stained with a non-transparent liquid, almost creamy in colour. She must still consider herself in a state of menstruation (just like yellow discharge, creamy or non-transparent (kadir) discharge is also considered menstruation according to the more correct (asahh) position in the Shafi�i school). Once again, nothing has changed. Jan 6, 10.00 am: Aisha performs the cotton ball test again and this time, the cotton ball comes out unstained. She must act according to what she sees and assume that she has stopped menstruating. Since she has bled for more than 24 hours (8 hours on Jan 1 from 10.00 am until 6.00 pm and then another 72 hours from Jan 3, 10.00 am until Jan 6, 10.00 am, making a total of 80 hours), she must perform a purificatory bath and then start praying again. She must now act like a woman who is not menstruating. Jan 10, 10.00 am: Aisha sees blood again. It is possible for this blood to be menstrual blood, since it does not violate any of the conditions of menstruation. Therefore, she must act according to what she sees and again assume that she is in a state of menstruation. She has now discovered that the assumption she made on Jan 6, 10.00 am was incorrect and any prayers or fasts that she performed during the last 4 days were actually invalid. Jan 14, 10.00 am: Aisha thinks she has stopped bleeding. To check, she washes herself of blood, waits a while, and then inserts a cotton ball into her vagina. It comes out unstained, so she must assume that she has stopped menstruating. She must perform a purificatory bath and start praying again. She must now do everything that a woman in a state of purity does. Aisha does not see any more blood until Feb 1. She was in a period of menstruation for 13 days (from Jan 1 until Jan 14). This was followed by a state of purity for 16 days (from Jan 14 until Feb 1). Had she seen blood on Jan 15 or on Jan 16 before 10.00 am, she would again have to have assumed that it was menstrual blood. However, if she had seen blood after Jan 16, 10.00 am, this blood would not be considered menstrual blood. She would have to apply the rules of chronic vaginal discharge (also called abnormal uterine bleeding, or AUB for short) to work out her periods of menstruation and purity. (sources: Tuhfat al-Muhtaj; Hashiyat al-Jamal ala Fath al-Wahhab bi Sharh Manhaj al-Tullab; Fath al-Allam bi Sharh Murshid al-Anam) Summary The rulings of menstruation in the Shafi'i school are very simple. The key rule that women must remember is: act according to what you see. Note that a woman�s regular cycle (adah) is of no consequence. She must always act according to what she sees. If blood that she sees does not violate any of the conditions of menstrual blood, she must assume it is menstruation even if she does not normally bleed at that time of the month. Likewise, if she stops bleeding, she must assume that she has stopped bleeding even if she normally bleeds at that time of the month. Sometimes, women will retroactively discover that their initial assumption was incorrect. In such a case, they simply take the appropriate measures to "fix" their mistake (e.g. by making up prayers missed because they thought they were in menstruation). The rulings of chronic vaginal discharge (istihada), however, are not so simple. These will in-sha'Allah be dealt with in separate posts. And Allah knows best Hamza. http://spa.qibla.com/issue_view.asp?HD=3&ID=3671&CATE=411

What To Do When a Baby Is Born In the Name of Allah, the Most Gracious, the Most Merciful. There are six rulings pertaining to a new born child:1) Athān and Iqāmah in the ear 2) Naming the baby 3) Tahnīk 4) Shaving the hair on the head 5) Aqīqah 6) Circumcision 1) Athān and Iqāmah in the earIt is mustahab (preferable) to do the Athān in the right ear of a new-born baby and Iqāmah in the left ear of the baby.[1] There is no prescribed time for doing the Athān and Iqāmah in the child’s ear. One should try and do the Athān and Iqāmah in the baby’s ear as soon as possible.[2] Most definitely, the words of Tawhīd (oneness of Allah) being the first words ringing in the child’s ear will leave a lasting positive impression on the child. One should face the Qiblah when performing the Athān in the child’s ear. One does not need to raise the voice when performing the Athān. The Athān should be called softly in the child’s ear. It is not necessary to put one’s fingers in one’s ear either. One will still move the face right and left when saying Hayyā ‘alā al-salāh and Hayyā alā al-Falāh.[3] 2) Naming the childIt is mustahab (preferable) to officially name the baby seven days after birth.[4] ‘Allamah ‘Aynī rahimahullah is of the opinion that it is desirable to officially name the baby on the seventh day if Aqīqah is going to be performed. If the parents do not intend on performing Aqīqah on behalf of the child, then the baby should be officially named upon birth.[5] However, it is permissible to officially name the child upon birth even if Aqīqah will be performed. The child should not be left unnamed after seven days.[6] In principle, it is permissible to keep any name as long as[7]: 1) The name is not prohibited. 2) The name is not a common name used by the followers of another religion. 3) The name does not hold a negative meaning. 4) The name does not resemble the name used for the opposite gender. Some names have been expressly disliked by the messenger of Allah salallahu alaihi wasallam. Other names are makrūh (disliked) due to resemblance with the non-Muslims. The reason behind the resemblance is that names have become a shi῾ār (outstanding feature). One’s religion is easily determined by the name one has. For example, if somebody reads a register or document with the following names Ali, Musa, Fatima and Khadijah, he will at once identify them as being Muslims. One’s Islam is identified merely by the name one has.[8] There is a craze to keep unusual and unheard of names. This practice should be shunned. It is better to keep a name which is commonly used in the Muslim Ummah.[9] Names should originate from: 1) The Qur’an 2) The Ahādīth 3) Names of Sahabah 4) Names of the pious predecessors 5) Good common names in the Ummah 3) TahnīkIt is sunnah to perform Tahnīk[10]. Tahnīk should be performed as soon as possible after the child is born.[11] The method of Making Tahnīk is by chewing a piece of date, making it soft into a paste and placing it on the palate of the new born child.[12] Tahnīk should be preferably done with dry dates. If dry dates are not available, then Tahnīk should be done with fresh dates, otherwise, with honey or something sweet.[13] Ideally, the parent’s should take the child to the pious person who will make du’a for the child and perform the Tahnīk.[14] If this is not possible, a date should be taken to a pious person who will chew the date and make it into a paste. This can be preserved for until the child is born. Upon birth, the parents should place the date paste on the palate of the new born child. Tahnīk can be performed by anyone for the child. However, it is preferable and advisable that a pious person performs the Tahnīk.[15] 4) Shaving the baby’s hairIt is recommended that the hair of the baby is removed upon the seventh day of the birth.[16] For example, if the child is born on a Thursday, then the hair would be removed the coming Wednesday. It is further preferable to give the value gold or silver equivalent to the weight of the baby’s hair. For example, if the baby’s hair weighed 10 grams, the value of 10 grams of gold or 10 grams of silver should be dispensed in charity. 5) AqīqahAqīqah is a virtuous act. It is not compulsory or necessary. If one was to leave Aqīqah on behalf of his new born, he will not be sinful.[17] Aqīqah is a feast to express gratitude to Allah for the blessing the family with a child.[18] Aqīqah is performed by sacrificing one goat or one sheep for a baby girl, and two goats or two sheep for a baby boy. It is not necessary to sacrifice two goats or two sheep for the boy. If one cannot perform two, it is permissible to perform one sacrifice on behalf of the boy.[19] The preferred time for slaughtering the animal is the seventh day upon birth after the baby’s hair is removed.[20] If this is not possible, then the fourteenth day, twenty first day etc. The method of calculating seven days is that whichever day the child is born, perform the Aqīqah one day before. For example, if the child is born on a Thursday, then the Aqīqah should be performed the coming Wednesday. The fourteenth day is the Wednesday after, so on and so forth. It is recommended that one third of the Aqīqah meat is given to the needy. The remaining two thirds can be used in serving relatives, friends and guests. However, it is permissible to use all the meat for one’s relatives, friends and guests.[21] The parents and other siblings can eat from the Aqīqah meat.[22] 6) CircumcisionCircumcision is an emphasised sunnah for boys and a desirable practice for girls.[23] Circumcision should be performed upon the child whenever he is able to bear the pain.[24] If pain is minimal due to the contemporary medical advances, it would be advisable to get the circumcision performed sooner than later. With Compliments~Darul Iftaa , Ireland Darul Fiqh [1] (قَوْلُهُ: لَا يُسَنُّ لِغَيْرِهَا) أَيْ مِنْ الصَّلَوَاتِ وَإِلَّا فَيُنْدَبُ لِلْمَوْلُودِ. (رد المحتار ج 1 ص 385) يستحب الأذان في الأيمن والإقامة في الأيسر (العرف الشذي شرح سنن الترمذي ج 3 ص 197) [2] أحسن الفتاوى ج 2 ص 276 أيج أيم سعيد [3] (قَوْلُهُ: وَلَوْ وَحْدَهُ إلَخْ) أَشَارَ بِهِ إلَى رَدِّ قَوْلِ الْحَلْوَانِيِّ: إنَّهُ لَا يَلْتَفِتُ لِعَدَمِ الْحَاجَةِ إلَيْهِ ح. وَفِي الْبَحْرِ عَنْ السِّرَاجِ أَنَّهُ مِنْ سُنَنِ الْأَذَانِ، فَلَا يُخِلُّ الْمُنْفَرِدُ بِشَيْءٍ مِنْهَا، حَتَّى قَالُوا فِي الَّذِي يُؤَذِّنُ لِلْمَوْلُودِ يَنْبَغِي أَنْ يُحَوِّلَ. (قَوْلُهُ مُطْلَقًا) لِلْمُنْفَرِدِ وَغَيْرِهِ وَالْمَوْلُودِ وَغَيْرِهِ ط. (رد المحتار ج 1 ص 387 أيج أيم سعيد) أحسن الفتاوى ج 2 ص 278 أيج أيم سعي [4] يُسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا ثُمَّ يَعِقُّ عِنْدَ الْحَلْقِ عَقِيقَةً إبَاحَةً عَلَى مَا فِي الْجَامِعِ الْمَحْبُوبِيِّ، أَوْ تَطَوُّعًا عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ، وَهِيَ شَاةٌ تَصْلُحُ لِلْأُضْحِيَّةِ تُذْبَحُ لِلذَّكَرِ وَالْأُنْثَى سَوَاءٌ فَرَّقَ لَحْمَهَا نِيئًا أَوْ طَبَخَهُ بِحُمُوضَةٍ أَوْ بِدُونِهَا مَعَ كَسْرِ عَظْمِهَا أَوْ لَا وَاِتِّخَاذِ دَعْوَةٍ أَوْ لَا، وَبِهِ قَالَ مَالِكٌ. وَسَنَّهَا الشَّافِعِيُّ وَأَحْمَدُ سُنَّةً مُؤَكَّدَةً شَاتَانِ عَنْ الْغُلَامِ وَشَاةٌ عَنْ الْجَارِيَةِ غُرَرُ الْأَفْكَارِ مُلَخَّصًا، وَاَللَّهُ تَعَالَى أَعْلَمُ. (رد المحتار ج 6 ص 336 أيج أيم سعيد) كفاية المفتي ج 8 ص 240 دار الإشاع نسب إلى أبي حنيفة أنه لا يقول بالعقيقة والموهم إليه عبارة محمد في موطئه ، والحق أن مذهبنا استحبابها لسابع بعد يوم الولادة أو للرابع عشر أو الحادي وعشرين ، ويسميه في ذلك اليوم ، وراجع الناسخ والمنسوخ للخامس فقد ذكر عبارة عن محمد رحمه الله .( العرف الشذي ج 3 ص 197) Bahishti Zewar, English Edition Darul Ishaat, pg. 293, 2002 [5] ويفهم من قَوْله: (لمن لم يعق) ، أَنه يُسمى الْمَوْلُود وَقت الْولادَة إِن لم تحصل الْعَقِيقَة وَإِن حصلت يُسمى فِي الْيَوْم السَّابِع وَيفهم من رِوَايَة النَّسَفِيّ أَنه يُسمى وَقت الْولادَة سَوَاء حصلت الْعَقِيقَة أَو لم تحصل وَالْأول أولى لِأَن الْأَخْبَار وَردت فِي التَّسْمِيَة يَوْم السَّابِع (عمدة القاري ج 21 ص 83 دار إحياء التراث العربي) [6] وإنها محمولة على أن التسمية لا يؤخر بعد سبعة أيام من الولادة لا على أنه لا يجوز التسمية قبله (تكملة فتح الملهم ج 4 ص 190 دار إحياء التراث العربي [7] الأَصْل جَوَازُ التَّسْمِيَةِ بِأَيِّ اسْمٍ إِلاَّ مَا وَرَدَ النَّهْيُ عَنْهُ (الموسوعة الفقهية الكويتية ج 11 ص 331 دارالسلاسل) [8] وجملة ما يتحصل من أحاديث هذا الباب أن النبي صلى الله عليه وسلم كره الأسماء القبيحة أو الأسماء التي يخاف منها الطيرة (وإن كانت الطيرة في نفسها لا تحل) أو الأسماء التي فيها تزكية المسمى فمن الأول: عاصية ومن الثاني: أفلح ويسار ونجيح وغيرها ومن الثالث: برة وهو يندرج في القسم الثاني أيضاً (تكملة فتح الملهم ج 4 ص 185 دار إحياء التراث العربي) [9] وَفِي الْفَتَاوَى التَّسْمِيَةُ بِاسْمٍ لَمْ يَذْكُرْهُ اللَّهُ تَعَالَى فِي عِبَادِهِ وَلَا ذَكَرَهُ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَلَا اسْتَعْمَلَهُ الْمُسْلِمُونَ تَكَلَّمُوا فِيهِ وَالْأَوْلَى أَنْ لَا يَفْعَلَ كَذَا فِي الْمُحِيطِ. (ج 5 ص 362 الرشيدية) [10] وَفِي هَذَا الْحَدِيثِ فَوَائِدُ مِنْهَا تَحْنِيكُ الْمَوْلُودِ عِنْدَ وِلَادَتِهِ وَهُوَ سُنَّةٌ بِالْإِجْمَاعِ كَمَا سَبَقَ وَمِنْهَا أَنْ يُحَنِّكَهُ صَالِحٌ مِنْ رَجُلٍ أَوِ امْرَأَةٍ وَمِنْهَا التَّبَرُّكُ بِآثَارِ الصَّالِحِينَ وَرِيقِهِمْ وَكُلُّ شَيْءٍ مِنْهُمْ وَمِنْهَا كَوْنُ التَّحْنِيكِ بِتَمْرٍ وَهُوَ مُسْتَحَبٌّ وَلَوْ حَنَّكُ بِغَيْرِهِ حَصَلَ التَّحْنِيكُ وَلَكِنَّ التَّمْرَ أَفْضَلُ (شرح النووي ج 14 ص 194 دار إحياء التراث العربي) [11] تحنيك الْمَوْلُود، وَقد ذَكرْنَاهُ. فَإِن قلت: مَا الْحِكْمَة فِي تحنيكه؟ قلت: قَالَ بَعضهم: يصنع ذَلِك بِالصَّبِيِّ ليتمرن على الْأكل فيقوى عَلَيْهِ، فيا سُبْحَانَ الله مَا أبرد هَذَا الْكَلَام، وَأَيْنَ وَقت الْأكل من وَقت التحنيك؟ وَهُوَ حِين يُولد وَالْأكل غَالِبا بعد سنتَيْن أَو أقل أَو أَكثر؟ وَالْحكمَة فِيهِ أَنه يتفاءل لَهُ بِالْإِيمَان لِأَن التَّمْر ثَمَرَة الشَّجَرَة الَّتِي شبهها رَسُول الله صلى الله عَلَيْهِ وَسلم، بِالْمُؤمنِ، وبحلاوته أَيْضا، وَلَا سِيمَا إِذا كَانَ المحنك من أهل الْفضل وَالْعُلَمَاء وَالصَّالِحِينَ لِأَنَّهُ يصل إِلَى جَوف الْمَوْلُود من ريقهم أَلا ترى أَن رَسُول الله صلى الله عَلَيْهِ وَسلم، لما حنك عبد الله بن الزبير حَاز من الْفَضَائِل والكمالات مَا لَا يُوصف؟ وَكَانَ قَارِئًا لِلْقُرْآنِ عفيفا فِي الْإِسْلَام، وَكَذَلِكَ عبد الله بن أبي طَلْحَة كَانَ من أهل الْعلم وَالْفضل والتقدم فِي الْخَيْر ببركة رِيقه الْمُبَارك. (عمدة القاري ج 21 ص 84 دار إحياء التراث العربي وَفِي هَذَا الْحَدِيثِ فَوَائِدُ مِنْهَا تَحْنِيكُ الْمَوْلُودِ عِنْدَ وِلَادَتِهِ وَهُوَ سُنَّةٌ بِالْإِجْمَاعِ كَمَا سَبَقَ (شرح النووي ج 14 ص 124 دار إحياء التراث العربي) [12] قَوْله: (وتحنيكه) ، بِالْجَرِّ عطف على قَوْله: تَسْمِيَة الْمَوْلُود. أَي: فِي بَيَان تحنيك الْمَوْلُود، وَهُوَ مضغ الشَّيْء وَوَضعه فِي فَم الصَّبِي، وَذَلِكَ تحنيكه بِهِ، يُقَال: حنكت الصَّبِي إِذا مضغت التَّمْر أَو غَيره ثمَّ دلكته بحنكه وَالْأولَى فِيهِ التَّمْر فَإِن لم يَتَيَسَّر فالرطب وإلاَّ فشيء حُلْو، وَعسل النَّحْل أولى من غَيره. ثمَّ مَا لم تمسه النَّار. (عمدة القاري ج 21 ص 83 دار إحياء التراث العربي) [13] قَوْله: (وتحنيكه) ، بِالْجَرِّ عطف على قَوْله: تَسْمِيَة الْمَوْلُود. أَي: فِي بَيَان تحنيك الْمَوْلُود، وَهُوَ مضغ الشَّيْء وَوَضعه فِي فَم الصَّبِي، وَذَلِكَ تحنيكه بِهِ، يُقَال: حنكت الصَّبِي إِذا مضغت التَّمْر أَو غَيره ثمَّ دلكته بحنكه وَالْأولَى فِيهِ التَّمْر فَإِن لم يَتَيَسَّر فالرطب وإلاَّ فشيء حُلْو، وَعسل النَّحْل أولى من غَيره. ثمَّ مَا لم تمسه النَّار. (عمدة القاري ج 21 ص 83 دار إحياء التراث العربي) [14] عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّهَا حَمَلَتْ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ، قَالَتْ: فَخَرَجْتُ وَأَنَا مُتِمٌّ، فَأَتَيْتُ المَدِينَةَ فَنَزَلْتُ قُبَاءً، فَوَلَدْتُ بِقُبَاءٍ، ثُمَّ «أَتَيْتُ بِهِ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَوَضَعْتُهُ فِي حَجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ فَمَضَغَهَا، ثُمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ شَيْءٍ دَخَلَ جَوْفَهُ رِيقُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ حَنَّكَهُ بِالتَّمْرَةِ، ثُمَّ دَعَا لَهُ فَبَرَّكَ عَلَيْهِ» وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الإِسْلاَمِ، فَفَرِحُوا بِهِ فَرَحًا شَدِيدًا، لِأَنَّهُمْ قِيلَ لَهُمْ: إِنَّ اليَهُودَ قَدْ سَحَرَتْكُمْ فَلاَ يُولَدُ لَكُمْ (صحيح البخاري رقم الحديث 5469) وَفِيهِ اسْتِحْبَابُ حَمْلِ الْأَطْفَالِ إِلَى أَهْلِ الْفَضْلِ لِلتَّبَرُّكِ بِهِمْ (شرح النووي ج 3 ص 194 دار إحياء التراث العربي) [15] وَمِنْهَا أَنْ يُحَنِّكَهُ صَالِحٌ مِنْ رَجُلٍ أَوِ امْرَأَةٍ وَمِنْهَا التَّبَرُّكُ بِآثَارِ الصَّالِحِينَ وَرِيقِهِمْ وَكُلُّ شَيْءٍ مِنْهُمْ (شرح النووي ج 3 ص 124 دار إحياء التراث العربي) [16] يسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا [17] وَاسْتَشْكَلَ فِي الشُّرُنْبُلَالِيَّةِ الْجَوَازَ مَعَ الْعَقِيقَةِ بِمَا قَالُوا مِنْ أَنَّ وُجُوبَ الْأُضْحِيَّةَ نَسَخَ كُلَّ دَمٍ كَانَ قَبْلَهَا مِنْ الْعَقِيقَةِ وَالرَّجَبِيَّةِ وَالْعَتِيرَةِ، وَبِأَنَّ مُحَمَّدًا قَالَ فِي الْعَقِيقَةِ مَنْ شَاءَ فَعَلَ وَمَنْ شَاءَ لَمْ يَفْعَلْ. وَقَالَ فِي الْجَامِعِ: وَلَا يَعِقُّ وَالْأَوَّلُ يُشِيرُ إلَى الْإِبَاحَةِ وَالثَّانِي إلَى الْكَرَاهَةِ إلَخْ. أَقُولُ: فِيهِ نَظَرٌ، لِأَنَّ الْمُرَادَ لَا يَعِقُّ عَلَى سَبِيلِ السُّنِّيَّةِ بِدَلِيلِ كَلَامِهِ الْأَوَّلِ؛ وَقَدْ ذَكَرَ فِي غُرَرِ الْأَفْكَارِ أَنَّ الْعَقِيقَةَ مُبَاحَةٌ عَلَى مَا فِي جَامِعِ الْمَحْبُوبِيِّ أَوْ تَطَوُّعٌ عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ اهـ وَمَا مَرَّ يُؤَيِّدُ أَنَّهَا تَطَوُّعٌ. عَلَى أَنَّهُ وَإِنْ قُلْنَا إنَّهَا مُبَاحَةٌ لَكِنْ بِقَصْدِ الشُّكْرِ تَصِيرُ قُرْبَةً، فَإِنَّ النِّيَّةَ تُصَيِّرُ الْعَادَاتِ عِبَادَاتٍ وَالْمُبَاحَاتِ طَاعَاتٍ (رد المحتار ج 6 ص 326 أيج أيم سعيد) يُسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا ثُمَّ يَعِقُّ عِنْدَ الْحَلْقِ عَقِيقَةً إبَاحَةً عَلَى مَا فِي الْجَامِعِ الْمَحْبُوبِيِّ، أَوْ تَطَوُّعًا عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ، وَهِيَ شَاةٌ تَصْلُحُ لِلْأُضْحِيَّةِ تُذْبَحُ لِلذَّكَرِ وَالْأُنْثَى سَوَاءٌ فَرَّقَ لَحْمَهَا نِيئًا أَوْ طَبَخَهُ بِحُمُوضَةٍ أَوْ بِدُونِهَا مَعَ كَسْرِ عَظْمِهَا أَوْ لَا وَاِتِّخَاذِ دَعْوَةٍ أَوْ لَا، وَبِهِ قَالَ مَالِكٌ. وَسَنَّهَا الشَّافِعِيُّ وَأَحْمَدُ سُنَّةً مُؤَكَّدَةً شَاتَانِ عَنْ الْغُلَامِ وَشَاةٌ عَنْ الْجَارِيَةِ غُرَرُ الْأَفْكَارِ مُلَخَّصًا، وَاَللَّهُ تَعَالَى أَعْلَمُ. (رد المحتار ج 6 ص 336 أيج أيم سعيد) فتاوى محمودية ج 17 ص 512 إدارة الفاروق [18] وَكَذَلِكَ إنْ أَرَادَ بَعْضُهُمْ الْعَقِيقَةَ عَنْ وَلَدٍ وُلِدَ لَهُ مِنْ قَبْلُ؛ لِأَنَّ ذَلِكَ جِهَةُ التَّقَرُّبِ إلَى اللَّهِ تَعَالَى – عَزَّ شَأْنُهُ – بِالشُّكْرِ عَلَى مَا أَنْعَمَ عَلَيْهِ مِنْ الْوَلَدِ (بدائع الصنائع ج 5 ص 72 دار الكتب) [19] أحسن الفتاوى ج 7 ص 535 أيج أيم سعيد [20] يسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا ثُمَّ يَعِقُّ عِنْدَ الْحَلْقِ عَقِيقَةً إبَاحَةً عَلَى مَا فِي الْجَامِعِ الْمَحْبُوبِيِّ، أَوْ تَطَوُّعًا عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ (رد المحتار ج 6 ص 336 أيج أيم سعيد) مسائل رفعت قاسمي ج 5 ص 203 حامد كتب خانه [21] كفاية المفتي ج 8 ص 242 دار الإشاعت [22] كفاية المفتي ج 8 ص 241 دار الإشاعت [23] (وَ) الْأَصْلُ أَنَّ (الْخِتَانَ سُنَّةٌ) كَمَا جَاءَ فِي الْخَبَرِ (وَهُوَ مِنْ شَعَائِرِ الْإِسْلَامِ) وَخَصَائِصِهِ (فَلَوْ اجْتَمَعَ أَهْلُ بَلْدَةٍ عَلَى تَرْكِهِ حَارَبَهُمْ) الْإِمَامُ فَلَا يُتْرَكُ إلَّا لِعُذْرٍ وَعُذْرُ شَيْخٍ لَا يُطِيقُهُ ظَاهِرٌ (الدر المختار من رد المحتار ج 6 ص 751 أيج أيم سعيد) (قَوْلُهُ وَخِتَانُ الْمَرْأَةِ) الصَّوَابُ خِفَاضُ، لِأَنَّهُ لَا يُقَالُ فِي حَقِّ الْمَرْأَةِ خِتَانٌ وَإِنَّمَا خِفَاضٌ حَمَوِيٌّ (قَوْلُهُ بَلْ مَكْرُمَةٌ لِلرِّجَالِ) لِأَنَّهُ أَلَذُّ فِي الْجِمَاعِ زَيْلَعِيٌّ (قَوْلُهُ وَقِيلَ سُنَّةٌ) جَزَمَ بِهِ الْبَزَّازِيُّ مُعَلِّلًا بِأَنَّهُ نَصٌّ عَلَى أَنَّ الْخُنْثَى تُخْتَنُ، وَلَوْ كَانَ خِتَانُهَا مَكْرُمَةً لَمْ تُخْتَنْ الْخُنْثَى، لِاحْتِمَالِ أَنْ تَكُونَ امْرَأَةً وَلَكِنْ لَا كَالسُّنَّةِ فِي حَقِّ الرِّجَالِ اهـ. أَقُولُ: وَخِتَانُ الْخُنْثَى لِاحْتِمَالِ كَوْنِهِ رَجُلًا، وَخِتَانُ الرَّجُلِ لَا يُتْرَكُ فَلِذَا كَانَ سُنَّةً احْتِيَاطًا وَلَا يُفِيدُ ذَلِكَ سُنِّيَّتَهُ لِلْمَرْأَةِ تَأَمَّلْ. وَفِي كِتَابِ الطَّهَارَةِ مِنْ السِّرَاجِ الْوَهَّاجِ اعْلَمْ أَنَّ الْخِتَانَ سُنَّةٌ عِنْدَنَا لِلرِّجَالِ وَالنِّسَاءِ، وَقَالَ الشَّافِعِيُّ: وَاجِبٌ وَقَالَ بَعْضُهُمْ: سُنَّةٌ لِلرِّجَالِ مُسْتَحَبٌّ لِلنِّسَاءِ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «خِتَانُ الرِّجَالِ سُنَّةٌ وَخِتَانُ النِّسَاءِ مَكْرُمَةٌ» (رد المحتار ج 6 ص 751 أيج أيم سعيد) [24] قَالَ – رَحِمَهُ اللَّهُ – (وَوَقْتُهُ سَبْعُ سِنِينَ) أَيْ وَقْتُ الْخِتَانِ سَبْعُ سِنِينَ، وَقِيلَ لَا يُخْتَنُ حَتَّى يَبْلُغَ لِأَنَّ الْخِتَانَ لِلطَّهَارَةِ، وَلَا طَهَارَةَ عَلَيْهِ قَبْلَهُ فَكَانَ إيلَامًا قَبْلَهُ مِنْ غَيْرِ حَاجَةٍ، وَقِيلَ أَقْصَاهُ اثْنَتَا عَشْرَةَ سَنَةً، وَقِيلَ تِسْعُ سِنِينَ، وَقِيلَ وَقْتُهُ عَشْرُ سِنِينَ لِأَنَّهُ يُؤْمَرُ بِالصَّلَاةِ إذَا بَلَغَ عَشْرًا اعْتِيَادًا وَتَخَلُّقًا فَيَحْتَاجُ إلَى الْخِتَانِ لِأَنَّهُ شُرِعَ لِلطَّهَارَةِ، وَقِيلَ إنْ كَانَ قَوِيًّا يُطِيقُ أَلَمَ الْخِتَانِ خُتِنَ، وَإِلَّا فَلَا، وَهُوَ أَشْبَهُ بِالْفِقْهِ، وَقَالَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ – لَا عِلْمَ لِي بِوَقْتِهِ، وَلَمْ يُرْوَ عَنْ أَبِي يُوسُفَ وَمُحَمَّدٍ رَحِمَهُمَا اللَّهُ فِيهِ شَيْءٌ، وَإِنَّمَا الْمَشَايِخُ اخْتَلَفُوا فِيهِ (تبيين الحقائق ج 6 ص 226-227 إمدادية) قَوْلُهُ وَوَقْتُهُ) أَيْ ابْتِدَاءُ وَقْتِهِ مِسْكِينٌ أَوْ وَقْتُهُ الْمُسْتَحَبُّ كَمَا نُقِلَ عَنْ شَرْحِ بَاكِيرٍ عَلَى الْكَنْزِ (قَوْلُهُ غَيْرُ مَعْلُومٍ) أَيْ غَيْرُ مُقَدَّرٍ بِمُدَّةٍ وَقَدْ عَدَلَ الشَّارِحُ عَمَّا جَزَمَ بِهِ الْمُصَنِّفُ كَالْكَنْزِ، لِيَكُونَ الْمَتْنُ جَارِيًا عَلَى قَوْلِ الْإِمَامِ كَعَادَةِ الْمُتُونِ (قَوْلُهُ وَقِيلَ سَبْعٌ) لِأَنَّهُ يُؤْمَرُ بِالصَّلَاةِ إذَا بَلَغَهَا فَيُؤْمَرُ بِالْخِتَانِ، حَتَّى يَكُونَ أَبْلَغَ فِي التَّنْظِيفِ قَالَهُ فِي الْكَافِي، زَادَ فِي خِزَانَةِ الْأَكْمَلِ وَإِنْ كَانَ أَصْغَرَ مِنْهُ فَحَسَنٌ، وَإِنْ كَانَ فَوْقَ ذَلِكَ قَلِيلًا فَلَا بَأْسَ بِهِ، وَقِيلَ: لَا يُخْتَنُ حَتَّى يَبْلُغَ لِأَنَّهُ لِلطَّهَارَةِ وَلَا تَجِبُ عَلَيْهِ قَبْلَهُ ط (قَوْلُهُ وَقِيلَ عَشْرٌ) لِزِيَادَةِ أَمْرِهِ بِالصَّلَاةِ إذَا بَلَغَهَا (قَوْلُهُ وَهُوَ الْأَشْبَهُ) أَيْ بِالْفِقْهِ زَيْلَعِيٌّ وَهَذِهِ مِنْ صِيَغِ التَّصْحِيحِ (قَوْلُهُ وَقَالَ أَبُو حَنِيفَةَ إلَخْ) الظَّاهِرُ أَنَّهُ لَا يُخَالِفُ مَا قَبْلَهُ بِنَاءً عَلَى قَاعِدَةِ الْإِمَامِ مِنْ عَدَمِ التَّقْدِيرِ فِيمَا لَمْ يَرِدْ بِهِ نَصٌّ مِنْ الْمُقَدَّرَاتِ وَتَفْوِيضُهَا إلَى الرَّأْيِ تَأَمَّلْ، وَنَقَلَهُ عَنْ الْإِمَامِ تَأْيِيدًا لِمَا اخْتَارَهُ أَوَّلًا فَلَا تَكْرَارَ فَافْهَمْ (قَوْلُهُ عَنْهُمَا) أَيْ عَنْ الصَّاحِبَيْنِ (رد المحتار ج 6 ص 751 أيج أيم سعيد) فتاوى محمودية ج 19 ص 463 إدارة الفاروق http://idealwoman.org/2013/the-fiqh-of-a-newborn-baby-what-to-do-when-a-baby-is-born/

Question: What is the ruling if a woman makes tawāf al-ziyārah in the state of haydh ? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh . As long as a woman cannot perform the tawāf al-ziyārah due to her haydh there is no penalty for her in delaying it even if she does it after its time has passed (sunset on the 12th of Dhul-Hijjah.) If a woman performs tawāf al-ziyārah while in haydh then in such a case it is wājib for her to repeat that tāwaf in a state of purity as long as she is present in Makkah. Repeating the tawāf will erase the penalty that would otherwise have been wājib on her for making tawāf al-ziyārah while in haydh. However if she does not repeat the tawāf al-ziyārah which she had performed while in haydh the tawāf will still be valid, but a penalty of one camel or one cow will now have to be given within the precincts of the Haram. She should also make istighfār for entering Masjid Al-Harām and doing tawāf inhaydh. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. http://jamiat.org.za/blog/tawaf-al-ziyarah-in-the-state-of-haidh/

wa'alaykumus salaam ww No, just the arabic is on the site...

Shaykh Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) [1233 – 1317 AH] (1814 – 1896 AD) Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was such a great personality that the title given to him by his contemporary Ulama was “Sheikhul Mashaikh” which means the leader of leaders. His personality was well respected by the Ulama of the sub continent India and Pakistan and also by the Arab Ulama. That is why his title was also Sheikhul Arab wa Ajam (the leader of the Arabs and non-Arabs). Haji Sahib’s background and education Haji Imdadullah Muhaajir Makki (Rahmatullahi Alayhi) was born in 1233 AH (1814 AD) in Nanota, a town in the district of Saharanpur, India U.P. He father was Hafiz Muhammad Amin (Rahmatullahi Alayhi) and by lineage and ancestral background, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was a Farooqi, a descendent of Hadhrat Umar Farooq (Radiyallahu anhu). When he was born, his father Hafiz Muhammad Amin (Rahmatullahi Alayhi) kept his son’s name Imdad Hussein. When the famous Muhaddith, Shah Muhammad Ishaaq Sahib (Rahmatullahi Alayhi) heard this name, he didn’t like it and he changed the name to Imdadullah. Imdad Hussein means the assistance of Hussein. All assistance comes from Allah. So there was a form of shirk in this name. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) also used to attribute the name Khuda Bakhsh to himself. Some say his name was Imdadullah and others say his name was Khuda Bakhsh (gifted by Allah). Both names are close in meaning. In some places Haji Sahib calls himself Abdul Kareem (the slave of Kareem). Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) had three brothers and one sister. He grew up without motherly care as his mother passed away when he was seven years old. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) started his education very early but he acquired very little education. When Haji Sahib was 16 years of age, he studied Sarf, Nahw, Farsi and one quarter of Mishkaat Shareef by Maulana Mamlook Ali Sahib (Rahmatullahi Alayhi) of Delhi. Haji Imdadullah Muhajir Makki didn’t study Bukhari and the other books of Sihah Sitta, but Allah Ta’ala blessed Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) with Ilm Ladunni. One is that knowledge that a person acquires. He studies different subjects and books. Another form of knowledge is from Allah Ta’ala without studying. When Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) would talk to the Ulama, he would resolve such intricate issues with the insight that Allah Ta’ala had given him. However, he would not use the Istilaahi language (academic terminologies). This is Ilm La Dunni. When he was 18 years of age he took bayat upon the hands of Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) who was the student and son-in-law of Shah Ishaaq Sahib (Rahmatullahi Alayhi). When Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) passed away, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was looking for another person to give him guidance and advice in life. This is where we learn of the famous Sheikh and the spiritual guide, Hadhrat Maulana Mayanji Noor Muhammad (Rahmatullahi Alayhi). Haji Sahib took bayat on his hands. At the age of 28, Haji Imdadullah (Rahmatullahi Alayhi) performed Hajj. When he returned after Hajj, his heart and mind remained attached to the Haram Shareef. He had a burning desire to return to Makkah Mukarramah. When he returned from Hajj, he made a firm intention that one day he will make Hijrah and go back to Makkah Mukarramah. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) came back to his town in a place near Thanabawan. Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), and other great Ulama used to frequent Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) and they had taken Bayat on his hands. Generally when one hears of these Ulama, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi), Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), one would think that these were great saints just sitting in the corner of a Musjid. That was not the case. These were personalities that had complete E’tidal (moderation) in their life. Hardships whilst in Makkah Mukarramah When he reached Makkah Mukarramah he had much difficulty. For nine days he had no food at all. He only lived on Zamzam water. He became extremely weak. When it was the tenth day he requested help from people he knew but no one assisted him until one person came and gave him 100 riyals. From that month on, every month of his life, he used to get 100 riyals. He never suffered after that for his needs. Allah arranges for his pious slaves in strange ways. There is an incident of four Mohammads who were experts in Hadith and Tafseer; Muhammad ibn Jareer Tabri, Mohammad ibn Haroon, Mohammad ibn Nasaf and Mohammad ibn Ishaaq. These four Mohammads were traveling and became stranded. They conducted a raffle among themselves for the person who will be responsible to arrange for food. The name of Mohammad ibn Ishaaq came out. Mohammad ibn Ishaaq never spread his hands before anybody. So he engaged himself in salaah. Suddenly, one person tapped at the door and he asked for Mohammad ibn Jareer. The person then presented fifty riyals for him on behalf of the governor of Egypt. He took the name of Mohammad ibn Haroon and presented fifty riyals for him. He gave Mohammad ibn Nasaf Zafar fifty riyals. He also gave Mohammad ibn Ishaaq fifty riyals. Then he said that the governor of Egypt was sleeping and in his sleep he was ordered to assist four Mohammads that are stranded. Haji Imdadullah (Rahmatullahi Alayhi) was also stranded. He says that he knew that this was a test from the side of Allah. If you love the Haram Shareef, you have to undergo difficulties and hardships, so you pay the price to be there. Haji Sahib became very popular in the Arab world. There were approximately 500 or more Ulama who have taken bayat upon the hands of Haji Imdadullah Sahib (Rahmatullahi Alayhi). Not one Alim, 10 Alims or 100 but 500 Ulama. When we look at the lives of the Akaabir we don’t find so many Ulama who have taken bayat upon somebody who outwardly and apparently has very little traditional knowledge. Some special qualities of Haji Sahib One very outstanding quality of Haji Sahib was that he was a person who was very facilitating and very tolerant. That is why in his majlis people who didn’t subscribe to Ahle Sunnat wa Jammat used to attend Haji Sahib’s majlis (gathering). Haji sahib never picked on them. His only concern was Islah and to take the people and make them closer to Allah. One person who was very close to Haji Sahib (Rahmatullahi Alayhi) was Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). He was a very powerful orator. The British were also looking for him. He also escaped and reached Makkah Mukarramah with Haji Sahib. Ahmad Deedat (Rahmatullahi Alayhi) benefited from the book Izhaarul Haqq of Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). There is a Madressah named Madressah Saulatiyyah in Makkah Mukarramah. Saulatiyyah is derived from the word Saulat. When Maulana was going to Makkah Mukarramah he requested some people for help to establish a Madressah in Makkah Mukarramah. So one woman from Calcutta, Saulat, gave money. Maulana established the Madressah in Makkah Mukarramah with her money and that is why the Madressah is named Saulatiyyah. Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi) stayed very close to Haji Sahib in Makkah Mukarramah and that is where both of them passed away. Marriages and demise of Haji Sahib Haji Sahib married at the very old age of 55. He married three times. The first wife passed away. The second wife was blind. The third was a woman who wanted to make his khidmat (serve him). But, all his marriages were in old age and he only married with this intention that you can’t be a true Wali of Allah until you don’t make Nikah. Haji Sahib passed away in 1317 AH (1896 AD) at the ripe old age of 84. In his inheritance he had one stick, two sets of winter clothes and two sets of summer clothes. Haji Sahib is buried in Makkah Mukarramah in Jannatul Maala. May Allah Ta’ala elevate the status of Haji Sahib. Ameen. http://ahmed2004uk.blogspot.co.uk/2006/12/shaykh-haji-imdadullah-makki.html

Many people transport the body of deceased relatives abroad for burial. It is against the Sunnah to delay the burial of the deceased and to move the body of the deceased unneccessarily to another place. In the case of transporting bodies abroad, the bodies are required to go through a process called Embalming. The following is information regarding the process. It is hoped that the information will insha Allah prevent people from practicing on this tradition of overseas burial. Embalming Embalming is a process to preserve bodies from the time of death until they can be buried or cremated. Embalming is required when a body is taken out of the country. A certificate is usually provided by the embalmer. The Embalming Process •The body is placed on stainless steel or porcelain table, then washed with a germicide-insecticide-olfactant. The insides of the nose and mouth are swabbed with the solution •Rigor mortis (stiffness) is relieved by massage. (Rarely but sometimes, tendons and muscles are cut in order to place the body in a more natural pose if limbs are distorted by disease, e.g., arthritis.) •Facial features are set by putting cotton in the nose, eye caps below the eyelids, a mouth former in the mouth (cotton or gauze in the throat to absorb purging fluids). The mouth is then tied shut with wire or sutures. •Arterial embalming is begun by injecting embalming fluid into an artery while the blood is drained from a nearby vein or from the heart. The two gallons or so needed is usually a mixture of formaldehyde or other chemical and water. In the case of certain cancers, some diabetic conditions, or because of the drugs used prior to death (where body deterioration has already begun), a stronger or "waterless" solution is likely to be used for better body preservation. Chemicals are also injected by syringe into other areas of the body. •The second part of the embalming process is called cavity embalming. A trocar — a long, pointed, metal tube attached to a suction hose — is inserted close to the navel. The embalmer uses it to puncture the stomach, bladder, large intestines, and lungs. Gas and fluids are withdrawn before "cavity fluid" (a stronger mix of formaldehyde) is injected into the torso. •The anus and vagina may be packed with cotton or gauze to prevent seepage if necessary. (A close-fitting plastic garment may also be used.) •Incisions and holes made in the body are sewn closed or filled with trocar "buttons." The body is washed again and dried. The body is shrouded and placed in the casket. Chemicals Used •Typical embalming fluid contains a mixture of formaldehyde, methanol, ethanol, and other solvents. The formaldehyde content generally ranges from 5 to 35 percent and the ethanol content may range from 9 to 56 percent. •Ethanol, also known as ethyl alcohol, drinking alcohol or grain alcohol, is a flammable, colorless, slightly toxic chemical compound, and is best known as the alcohol found in alcoholic beverages. • An alcoholic beverage is a drink containing ethan Q/A from Darul 'uloom Deoband:

I needed this right now! Jazaakillah sis

Dr. Aisha Hamdan offers practical advice to converts. For those who have studied, pondered, and struggled with the idea of becoming Muslim, there is often great relief when the realization comes that Shahada must be pronounced. As time goes on and more knowledge is acquired regarding the deen, another realization soon begins to surface, the challenges and questions have not ended and may only have just begun. This is particularly true when it comes to the issue of dealing with and relating to non-Muslim relatives, especially those with whom one has developed a close relationship. This topic is particularly relevant for women due to the fact that more new converts are female (although the trend may be changing as more men enter Islam) and also because women may have more opportunity to visit with and spend time with other family members. If children are involved, this will most definitely be the case. We understand, of course, that parents and other relatives should be treated with kindness and respect and that there are serious consequences for one who severs the ties of kinship. The challenges and questions that arise concern the boundaries and specific guidelines that need to be established for dealing with non-Muslim relatives, primarily as it pertains to practical aspects of the religion. Let's take a look at a few scenarios to clarify the topic. Read through the scenarios and the guidelines that follow and determine which guidelines should be used for each scenario. SCENARIO #1 Sarah, a new Muslimah, has always had a close relationship with her parents and siblings and does not want this to change now that she has become Muslim. Her family has been very understanding, even making accommodations for Sarah so that she continues to feel comfortable during her visits with them. A few examples are: they no longer serve pork at meals, alcoholic beverages are removed from sight, etc. Several family members have even begun to ask questions about Islam and its beliefs and practices. SCENARIO #2 Sumayyah has been a Muslim for almost 5 years now and she has been struggling with her family since the beginning. When she goes to visit them, there is often loud music playing or an inappropriate program may be on the television. Her family does not take her religion seriously and often joke about her hijab or the "strict requirements" such as prohibitions against alcohol, gambling, etc. Although Sumayyah has tried to teach her family about the things that make her feel uncomfortable and that are offensive to her beliefs, the family refuses to change its lifestyle just because she is visiting. She is somewhat shy about discussing these issues with her family and does not want to offend them. These issues have begun to concern Sumayyah even more as her children get older and she worries about the negative influence that her family may have on them. Holidays are particularly challenging topics. SCENARIO #3 Zahra is in a particularly difficult situation because each time that she visits with her family they confront her about her new religion. This has been occurring for several years since she became Muslim and has become increasingly more serious. Her family is very upset and unhappy about the changes she has made in her life and sometimes tells her that she must be "crazy." There have even been blatant attempts to ridicule and embarrass Zahra, her husband, and their children. Following overnight stays by the children, Zahra often discovers that they have deliberately been exposed to things that she has clearly explained as prohibited in Islam. On one occasion, the family served pork during a meal and joked in front of the children about the ridiculousness of this prohibition. Zahra feels very estranged from her family, but worries about breaking the ties completely. Some of her family members have already done this of their own initiative. GENERAL GUIDELINES 1. Educate them about Islamic beliefs. One of our main goals each time that we go to visit family members should be to teach them about Islam. I have heard from many women that this is one of the most difficult things to do and that they would much rather conduct dawah [invitation to Islam] with strangers. This may be due to the fact that if a stranger does not accept what we are saying we can just go on our way, but when family members do not understand or are reluctant to enter discussions, it may put a train on the relationship. Regardless of the difficulty that we encounter, dawah to family members should be given first priority. Out of love for them we should have a strong desire to share the special gift that God has given us and attempt to save them from the hellfire. It is important to understand that this should be done with special care, gradualness, and an understanding of the unique qualities, beliefs, and circumstances of each individual. This may require a great deal of persistence and patience, but we should never give up nor despair of God's mercy and guidance. Of course, if our efforts were successful this would solve a great deal of problems. 2. Educate them about specific Islamic practices and requirements. For family members to understand the changes that a new Muslimah has made in her life, they need to be educated about the specific practices, requirements, and prohibitions. This should always come with an explanation of the rationale for each action so that a complete and true understanding may be obtained. If family members realize the logic involved in the religion it may be easier for them to accept and even begin to respect these practical aspects. This obviously means that the Muslimah needs to be educated herself, but this should only be one more incentive to continuously gain knowledge. It is also helpful to become familiar with the religions of other family members so that some common ground may be shared. For example, stimulating discussions may be generated around the fact that references pertaining to requirements for hijab and fasting, and prohibitions against pork, alcohol, and usury (interest) are present in both Christian and Judaic teachings and books. This may also be effective in generating other questions such as why there are such similarities between these three religions, the only answer can be that there is one God who has sent the messages since the beginning of Man. 3.Consider putting conditions on visits, such as frequency and location. There will obviously be times when it will be necessary to place limitations during visits with families. For example, it would not be appropriate to sit in areas where alcohol or pork is being served or where inappropriate programs are being watched on the TV. One can discreetly move to another room if this is an option. In families where it is particularly difficult and members have refused to be respectful towards one's religion, then it may be essential to limit visits or put conditions on where visits will take place. It may, for example, become a rule in your family that visits will only occur in your house and that certain beverages are not allowed. This would obviously be the easiest way to control what occurs during these times and be another effective way to introduce relatives to "life as a Muslim". It is always important to remember that ties of kinship are important but not at the expense of leading us to disobedience to God. God says, "But if they strive with you to make you join in worship with Me that of which you have no knowledge, then obey them not, but behave with them in the world kindly" [31:15] Use creative ways to engage family members. Creativity can go a long way sometimes and be especially effective in more difficult situations. Discussions about Islam may be stimulated by sharing an interesting and attractive book, pointing out a recent story in the newspaper, or by watching a video that introduces Islam or covers a particular topic. The Muslim who is really proficient can divert relatives with interesting talk or useful activities and entertainment such as sports activities, board games, computer games, etc. This will give the others an alternative to forbidden things and make for a much more enjoyable experience for all. It will be especially helpful in alleviating the worry that is often present when children are involved. For Sarah in Scenario 1, all that may be required of her may be guidelines one and two above. She has a fairly easy path ahead of her with many opportunities to educate family members about Islam. In actuality, these suggestions should be used with any family regardless of the particular circumstances. Scenario 2 As for Sumayyah, she will have a more difficult time and may need to incorporate step three in her plan for working with relatives. There is some potential here and distraction may be most beneficial in reducing the haram activities that family members engage in during visits. She will also need to be creative in stimulating discussions about her religion and may want to determine the special interests and "soft spots" of each person. In Scenario 3, Zahra has a challenging road ahead of her and she may initially want to consider limiting visits with her family, at least in the short term. She should continue to follow guidelines 1-3 and may find it helpful to share her struggles with other Muslim women who would be able to offer support and advice. The most important thing to remember is that God is aware of our struggles and that these are tests for us to see which of us are most righteous. Allah says, "You shall certainly be tried and tested in your wealth and properties and in your personal selves; and you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to God. But if you persevere patiently and become pious, then verily that will be a determining factor in all affairs and that is from the great matters." (Surah Al-imran 3,186). Let us ask God to make us successful in this life and in the hereafter. -------------------------------------------------------------------------------- This article originally appeared in Aljumuah magazine.

“The Sunnah is the way of Rasūlullāh sallahu alayhi wasallam, the life of Rasūlullāh sallahu alayhi wasallam, the method of Rasūlullāh sallahu alayhi wasallam, and the path of Rasūlullāh sallahu alayhi wasallam. Rasūlullāh sallahu alayhi wasallam was sent by Allāh ta’ala as an example for all who are to come until the day of Qiyāmah. From this we can understand how perfect, complete and comprehensive his life was. The life of Rasūlullāh sallahu alayhi wasallam is the criterion for haq (truth), and it is used to differentiate between haq and bātil (falsehood): what is in the Sunnah is haq; what is not is bātil.” Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Question: 1.) Is Mahr Fatimi preferable even though the boy is not financially sound enough to afford or is rich enough to afford more than that? 2.) What is the correct amount in U.S. Dollars for Mahr Fatimi? 3.) What is most preferable place to perform the Nikah, in the local masjid or the ijtima? 4.) Should I meet with my prospective husband in the presence of our family members. Is it mandatory, preferable or permissible? I get confused because someone told me its not better to see the husband before marriage even though it is permissible in Islam for the sake of teaching the Ummah. The reason is that a woman with a strong imaan should avoid such a meeting. 5.) If its preferable to meet should I ask directly my prospective husband about my demand for the mahr? Isn’t it a woman’s right to set what the Mahr should be? 6.) Should the date of the nikah be fixed after consultation with the bride due to changes like menstruation? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1.) Mahr Fatimi is the amount given by Hadrat Ali (radiyallahu anhu) to Hadrat Fatimah (radiyallahu anha). As such it is reason enough for us to emulate this practice by giving and accepting this blessed amount. However, at the same time it is your right as the bride to set the mahr as much as you want. However stipulating too high an amount is not preferable. So, if you feel it is less or more, you may increase or decrease it as you wish. 2.) Mahr Fatimi is 480 dirhams which equals 47.25 troy ounces of silver. The standard price of silver is usually quoted in troy ounces of silver. As of January 9th, 2013 the price of silver was: $30.36 US Dollars. That would make Mahr Fatimi $1434.51 in US Dollars. 3.) It is preferable to perform the nikah in the masjid. [ii] 4.) It is recommended for you to look at your prospective husband – rather the fuqaha state that it’s even more important for the woman to look at her prospective husband because he has the ability to divorce her if he is not content, while she does not. [iii] 5.) While it is your absolute right to ask for the mahr, it will be better to communicate the amount you want through a third party, such as your father. 6.) Yes, the date of the nikah should be set through mutual consultation on a day that suits both husband and wife. It is preferable for the nikah to be performed on a Friday. [iv] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. فزوجها النبي صلى الله عليه وسلم على أربع مائة وثمانين درهما تاريخ الخميس ص ٣٦١ ويندب إعلانه وتقديم خطبة وكونه في مسجد…قوله: في مسجد للأمر به في الحديث ط [ii] رد المحتار على الدر المختار كتاب النكاح ٣/ ٨ دار الفكر-بيروت ولو أراد أن يتزوج امرأة فلا بأس أن ينظر إليها، وإن خاف أن يشتهيها لقوله – عليه الصلاة والسلام – للمغيرة بن شعبة حين خطب [iii] امرأة «انظر إليها فإنه أحرى أن يؤدم بينكما» رواه الترمذي والنسائي وغيرهما ولأن المقصود إقامة السنة لا قضاء الشهوة اهـ والأدوم والإيدام الإصلاح والتوفيق إتقاني…وهل يحل لها أن تنظر للخاطب مع خوف الشهوة لم أره والظاهر: نعم للاشتراك في العلة المذكورة في الحديث السابق، بل هي أولى منه في ذلك لأنه يمكنه مفارقة من لا يرضاها بخلافها المرجع السابق كتاب الحظر والإباحة فصل في النظر والمس٦ / ٣٧٠ ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة [iv] المرجع السابق كتاب النكاح ٣/ ٨ http://idealwoman.org/2013/questions-regarding-mahr-and-nikah/

Question: Is there any authenticity with the concept that it is Sunnah to sleep with your face facing towards Qiblah and that one should keep comb, water bottle, prayer rug, siwak, and kohl near a pillow before we go for sleep. And that one should change to a night suit before going to bed. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. There are three issues to your query. They are as follows: Is it Sunnah to sleep while facing Qiblah? Should one change to a night suit before retiring to bed? Is it a Sunnah to keep a comb, water bottle, prayer rug, Siwāk, and Kuhl near a pillow before sleeping? Each one is answered below in its respective order: It is a Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam to face Qiblah while sleeping. Consider the following Hadīth: كَانَ فِرَاشُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوًا مِمَّا يُوضَعُ الْإِنْسَانُ فِي قَبْرِهِ وَكَانَ الْمَسْجِدُ عِنْدَ رَأْسِهِ (سنن أبي داود، بَابُ كَيْفَ يَتَوَجَّهُ) The bed of Rasūlullāh Sallallāhu Alaihi Wa Sallam was positioned similar to a man placed in a grave and the Masjid was towards his head. (Sunan Abi Dāwūd) In Badhl al-Majhūd, a commentary on Sunan Abī Dāwūd, Hadhrat Molānā Khalīl Ahmad Sahāranpūri Rahimahullāh quotes Hadhrat Molānā Yahyā Rahimahullāh saying that this Hadīth explains that Rasūlullāh Sallallāhu Alaihi Wa Sallam used to face the Qiblah while sleeping.[1] If Rasūllullāh Sallallāhu Alaihi Wa Sallam used to sleep towards the right side and his head was in the direction of the Masjid, then undoubtedly he was facing Qiblah as well. The first part of the Hadīth also gives a similar meaning. The deceased is positioned in the grave facing the right side towards the Qiblah.[2] Changing ones clothes prior to sleeping is also a Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam. Consider the following Hadīth[3]: عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، قَالَ: ” تَضَيَّفْتُ مَيْمُونَةَ زَوْجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهِيَ خَالَتِي وَهِيَ لَيْلَةَ إِذْ لَا تُصَلِّي، فَأَخَذَتْ كِسَاءً فَثَنَتْهُ، وَأَلْقَتْ عَلَيْهِ نُمْرُقَةً، ثُمَّ رَمَتْ عَلَيْهِ بِكِسَاءٍ آخَرَ، ثُمَّ دَخَلَتْ فِيهِ، وَبَسَطَتْ لِي بِسَاطًا إِلَى جَنْبِهَا، وَتَوَسَّدْتُ مَعَهَا عَلَى وِسَادِهَا، ” فَجَاءَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَقَدْ صَلَّى الْعِشَاءَ الْآخِرَةَ، فَأَخَذَ خِرْقَةً فَتَوَزَّرَ بِهَا، وَأَلْقَى ثَوْبَهُ، وَدَخَلَ مَعَهَا لِحَافَهَا (مسند أحمد، ج 4، ص 347، مؤسسة الرسالة) Ibn Abās Radhiyallāhu Anhu says, “I was a guest at Maimūnah Radhiyallāhu Anhā’s house, who was a wife of Rasūlullāh Sallallāhu Alaihi Wa Sallam and also my aunt. That night she was in a state wherein she did not have to perform Salāh. She took a sheet and doubled it up. She then placed a cushion on top of it. Then she put another sheet on top of the cushion and she went inside. Then she spread a bedding for me next to her. I shared her pillow with her. Then Rasūlullāh Sallallāhu Alaihi Wa Sallam entered after performing Ishā Salāh. He took a cloth and covered himself with it and took off the clothes he was previously wearing. He then entered with Maimūnah Radhiyallāh Anhā in the sheet. (Musnad Ahmad) In Sunan Abu Dāwūd, there is a narration in which it is stated that a Siwāk and water for Wudhu used to be kept for Rasūlullāh Sallallāhu Alaihi Wa Sallam at night time. When he would awaken for Tahajjud, he used to brush his teeth with the Miswāk and perform Wudhu. This Hadīth indicates that the Siwāk and water bottle were kept in close proximity to Rasūlullāh Sallallāhu Alaihi Wa Sallam prior to sleeping. The Hadīth is as follows: عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُوضَعُ لَهُ وَضُوءُهُ وَسِوَاكُهُ، فَإِذَا قَامَ مِنَ اللَّيْلِ تَخَلَّى ثُمَّ اسْتَاكَ(سنن أبى داؤد، باب السواك لمن قام باالليل) Aishah Radhiyallāhu Anhā reports that the Wudhu water and Siwāk was prepared for Rasūlullāh Sallallāhu Alaihi Wa Sallam at night. When he used to awaken at night, he used to relieve himself and thereafter he would use the Siwāk. (Sunan Abi Dāwūd) Regarding the blessed comb of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that Aishah Radhiyallāhu Anhā used to comb the hair of Rasūlullāh Sallallāhu Alaihi Wa Sallam even while she was menstruating. Another Hadīth states that Rasūlullāh Sallallāhu Alaihi Wa Sallam would often comb his beard in order to keep it neat. These Ahādīth indicate that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a comb and kept it in close proximity to himself. The Ahādīth are as follows: عن عائشة قالت:كنت أرجّل رأس رسول الله صلى الله عليه وسلم وأنا حائض (الشمائل المحمدية للترمذى، باب ما جاء في ترجل رسول الله صل الله عليه وسلم) Aishah Radhiyallāhu Anhā says, “I used to comb the hair of Rasūlullāh Sallallāhu Alaihi Wa Sallam even when I was in the state of menstration. (al-Shamāil al-Muhammadiyyah) عن أنس بن مالك قال:«كان رسول الله صلى الله عليه وسلم يكثر دهن رأسه وتسريح لحيته (الشمائل المحمدية للترمذى، باب ما جاء في ترجل رسول الله صل الله عليه وسلم) Anas bin Mālik Radhiyallāhu Anha says, “Rasūllullāh Sallallāhu Alaihi Wa Sallam used to oil his hair and comb his beard often. (al-Shamāil al-Muhammadiyyah) In relation to the blessed Kohl container of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that Rasūlullāh Sallallāhu Alaihi Wa Sallam used to have a Kohl container from which he used to apply Kohl to his eyes every night. This Hadīth indicates that the Kohl container was in close proximity to Rasūlullāh Sallallāhu Alaihi Wa Sallam at night time. The Hadīth is as follows: عن ابن عباس: إن النبي صلى الله عليه وسلم كانت له مكحلة يكتحل منها عند النوم ثلاثا في كلّ عين (الشمائل المحمدية للترمذى، باب ما جاء في كحل رسول الله صل الله عليه وسلم) Ibn Abās Radhiyallāhu Anhu reports that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a Kohl container and Rasūllullāh Sallallāhu Alaihi Wa Sallam would apply Kohl from it at night time thrice in each eye. (al-Shamāil al-Muhammadiyyah) As regards the blessed prayer rug of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that he used to pray on a Khumrah, a small prayer mat made from palm leaves.[4] This Hadīth is narrated by Maimūnah Radhiyallāhu Anhā, the wife of Rasūlullāh Sallallāhu Alaihi Wa Sallam. In this Hadīth there is an indication that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a prayer mat very close to himself at night in order to perform Tahajjud Salāh on it. The Hadīth is as follows: مَيْمُونَةُ بِنْتُ الْحَارِثِ، قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يُصَلِّي وَأَنَا حِذَاءَهُ وَأَنَا حَائِضٌ وَرُبَّمَا أَصَابَنِي ثَوْبُهُ إِذَا سَجَدَ وَكَانَ يُصَلِّي عَلَى الْخُمْرَةِ (سنن أبى داؤد، باب الصلاة على الخمرة) Maimūnah Radhiyallāhu Anhā says, “Rasūlullāh Sallallāhu Alaihi Wa Sallam used to perform Salāh while I was next to him and in a state of menstruation. At times, his garment would touch me while making Sajdah. He used to perform Salāh on a Khumrah (small mat made of palm leaves). (Sunan Abu Dāwūd) And Allah Ta’āla Knows Best Mufti Ebrahim Desai Idealwoman.org

Q: Can my Mother, Sister etc. go shopping etc. with the driver or taxi alone? If they are two or more of them, can they travel with a taxi driver with no male present? A: It is not at all correct. Apart from it being incorrect, a woman loses her dignity and respect and unnecessary aspersions and suspicions will be cast on her. It is not permissible. وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّـهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّـهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (سورة الاحزاب آية 33) عن أبى هريرة قال لقيته امرأة وجد منها ريح الطيب ينفح ولذيلها إعصار فقال يا أمة الجبار جئت من المسجد قالت نعم. قال وله تطيبت قالت نعم. قال إنى سمعت حبى أبا القاسم صلى الله عليه وسلم- يقول لا تقبل صلاة لامرأة تطيبت لهذا المسجد حتى ترجع فتغتسل غسلها من الجنابة (أبو داود 2/222) وحيث أبحنا لها الخروج فإنما يباح بشرط عدم الزينة وتغير الهيئة إلى ما يكون داعية لنظر الرجال والاستمالة قال الله تعالى ولا تبرجن تبرج الجاهلية الأولى (رد المحتار 3/604) لا تركب مسلمة على سرج الحديث هذا لو للتلهي ولو لحاجة غزو أو حج أو مقصد ديني أو دنيوي لا بد لها منه فلا بأس به قال الشامي: قوله ( للحديث ) وهو لعن الله الفروج على السروج ذخيرة لكن نقل المدني عن أبي الطيب أنه لا أصل له اه يعني بهذا اللفظ وإلا فمعناه ثابت ففي البخاري وغيره لعن رسول الله المتشبهين من الرجال بالنساء والمتشبهات من النساءه بالرجال وللطبراني أن مرأة مرت على رسول الله متقلدة قوسا فقال لعن الله المتشبهات من النساء بالرجال والمتشبهين من الرجال بالنساء قوله ( ولو لحاجة غزو إلخ ) أي بشرط أن تكون متسترة وأن تكون مع زوج أو محرم قوله ( أو مقصد ديني ) كسفر لصلة رحم ط (رد المحتار 6/423) فروع استأجر امرأته لتخبز له خبزا للأكل لم يجز قال الشامي: قوله ( لم يجز ) لأن هذا العمل من الواجب عليها ديانة لأن النبي قسم الأعمال بين فاطمة وعلي فجعل عمل الداخل على فاطمة وعمل الخارج على علي (رد المحتار 6/62) عن ابن عمر قال : خطبنا عمر بالجابية فقال يا أيها الناس إني قمت فيكم كمقام رسول الله صلى الله عليه و سلم فينا فقال أوصيكم بأصحابي ثم الذين يلونهم ثم الذين يلونهم ثم يفشوا الكذب حتى يحلف الرجل ولا يستحلف ويشهد الشاهد ولا يستشهد ألا لا يخلون رجل بامرأة إلا كان ثالثهما الشيطان عليكم بالجماعة وإياكم والفرقة فإن الشيطان مع الواحد وهو من الاثنين أبعد من أراد بحبوحة الجنة فيلزم الجماعة من سرته حسنته وساءته سيئته فذلك المؤمن. (ترمذي 2/39) عن علي أنه كان عند النبي صلى الله عليه وسلم فقال: "أي شيء خير للمرأة؟ فسكتوا، قال: فلما رجعت قلت: لفاطمة: أي شيء خير للنساء؟ قالت لا يرين الرجال ولا يرونهن، فذكرت ذلك للنبي صلى الله عليه وسلم فقال: إنما فاطمة بضعة مني (البزار ، وأبو نعيم فى الحلية وضعف) [كنز العمال 46012] عن أم سلمة قالت كنت عند رسول الله صلى الله عليه وسلم وعنده ميمونة فأقبل ابن أم مكتوم وذلك بعد أن أمرنا بالحجاب فقال النبى صلى الله عليه وسلم احتجبا منه. فقلنا يا رسول الله أليس أعمى لا يبصرنا ولا يعرفنا فقال النبى صلى الله عليه وسلم أفعمياوان أنتما ألستما تبصرانه (رواه أبو داود 2/568) (بذل المجهود باب في المحرمة تغطي وجهها 3/121) معقل بن يسار يقول : قال رسول الله صلى الله عليه و سلم : لأن يطعن في رأس أحدكم بمخيط من حديد خير له من أن يمس امرأة لا تحل له (طبراني كبير 20/211 #17242) عن أبي أمامة : عن رسول الله صلى الله عليه و سلم قال : إياكم والخلوة بالنساء والذي نفسي بيده ما خلا رجل وامرأة إلا خل الشيطان بينهما وليزحم رجل خنزيرا متلطخا بطين أو حمأة خير له من أن يزحم منكبه منكب امرأة لا تحل له (طبراني كبير 8/205 #7846) عن عقبة بن عامر : أن رسول الله صلى الله عليه و سلم قال إياكم والدخول على النساء فقال رجل من الأنصار يا رسول الله ! أفرأيت الحمو ؟ قال الحمو الموت (ترمذي 1/220) Answered by: Mufti Ebrahim Salejee (Isipingo Beach) http://muftionline.co.za/?q=node/1194

In case the links above do not work, below is a list of Darul Iftaa sites where questions may be asked or for browsing answers. http://askimam.org/ http://www.daruliftaa.com/ http://muftionline.co.za/ [email protected] http://www.muftisays.com/qa/ http://www.albalagh.net/qa/ http://alhaadi.org.za/contactus/12-contacts/5-ifta-department.html http://www.zamzamacademy.com/ask-a-question/ http://daruliftabirmingham.co.uk/ http://jamiat.org.za/blog/category/fatwa/ http://www.thejamiat.co.za/index.php?option=com_content&view=section&id=22&Itemid=37 http://www.alislam.co.za/ http://www.fatwaa.com/

Question Are women allow to go mosque in this days Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh Allah Ta'ala says in the Holy Quran regarding hijab: وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى "Remain in your homes, and do not display (your) beauty as it used to be displayed in the earlier days of ignorance" (33:33) قل للمؤمنين يغضوا من أبصارهم ويحفظوا فروجهم ذلك أزكى لهم إن الله خبير بما يصنعون وقل للمؤمنات يغضضن من أبصارهن ويحفظن فروجهن ولا يبدين زينتهن إلا ما ظهر منها وليضربن بخمرهن على جيوبهن ولا يبدين زينتهن إلا لبعولتهن أو آبائهن أو آباء بعولتهن أو أبنائهن أو أبناء بعولتهن أو إخوانهن أو بني إخوانهن أو بني أخواتهن أو نسائهن أو ما ملكت أيمانهن أو التابعين غير أولي الإربة من الرجال أو الطفل الذين لم يظهروا على عورات النساء ولا يضربن بأرجلهن ليعلم ما يخفين من زينتهن وتوبوا إلى الله جميعا أيها المؤمنون لعلكم تفلحون "Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do. And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no (sexual) urge, or to the children who are not yet conscious of the shames of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allah O believers, all of you, so that you may achieve success". (24:30-31) In this time of extensive fitna, it is better for women to pray within the confinements of the home. In our times, we see that many masjids have one entrance for men and women, which means that intermingling undoubtedly takes place and it is extremely difficult to control the gaze in that case. Many women nowadays also beautify themselves, perfume themselves, and do not observe proper hijab when going to the masjid. When all these things occur, then forbidden acts such as non-mehram men and women gazing at each other, unnecessary conversation etc. take place that ignites the fire of temptation which leads to the different forms of zina. Allah Ta'ala has given us a warning in the Quran by saying: وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا "And do not even go close to fornication. It is indeed a shameful act and an evil way to follow". (17:32) In this verse, Allah Ta'ala did not just say "Do not fornicate", but He said do not even go close to it, meaning do not do things which may lead to adultery or fornication as Shaytan is quick to mislead the believers. It is true that in the time of Rasulullah (Sallallahu Alayhi Wasallam), women were permitted to pray in the masjid. In fact, Rasulullah (Sallallahu Alayhi Wasallam) said: لا تمنعوا إماء الله مساجد الله "Do not ban the female servants of Allah from Allah's masjids" (Bukhari, Muslim, Abu Dawud) However, there were reasons why Rasulullah (Sallallahu Alayhi Wasallam) did not prevent women from going to masjid in his time. Before getting to those, it must first be stated that Rasulullah (Sallallahu Alayhi Wasallam) clearly mentioned that it is better and more rewarding for women to pray salat in their homes. Despite that, he forbade others from preventing women to attend the masjid. The reason for permitting women going to the masjid is that in the time of Rasulullah (Sallallahu Alayhi Wasallam), women going out in full hijab were not considered to be a cause of fitna. This is why he had given women permission to pray at the masjid even though the reward for them praying in their homes is greater. After the time of Rasulullah (Sallallahu Alayhi Wasallam), the Sahaba (RadiyAllahu Anhum) realized that women going to the masjid was no longer free from apprehension of fitna. Even A'isha (RadiyAllahu Anha), the beloved wife of Rasulullah (Sallallahu Alayhi Wasallam), stated that if the Prophet (Sallallahu Alayhi Wasallam) could see the circumstances in that time, he most certainly would have stopped women from going to the masjid. If women covered in full hijab were not encouraged to go out in the times of the Sahaba (RadiyAllahu Anhum) due to fitna, then surely in our time the fitna has greatly expanded and it has become ever so dangerous for Muslim women to go out unnecessarily. In the time of Rasulullah (Sallallahu Alayhi Wasallam), unnecessary intermingling did not take place. A Hadith narrated by Umm Salamah (RadiyAllahu Anha) states that when the Prophet (Sallallahu Alayhi Wasallam) completed the prayer, the women would get up to leave. He would then wait awhile before standing. Ibn Shahab said: "I believe he waited for a while to give the women an opportunity to depart before the men". (Sahih al-Bukhari) Ibn Hajr Asqalaani (Rahmatullah Alayhi) mentions that in this Hadith, we see that it is disliked for men and women to mix on the road. (Fathul Bari) Therefore, we must remember that the hikmah (wisdom) of Allah Ta'ala is behind everything. As mentioned earlier, it is clear that there is more reward for women to pray at home rather than the masjid. Had women's full reward for prayer depended on going to the masjid or praying in congregation, then this would have placed a great hardship and spiritual loss on mothers and other women who are at home. For example, women with young or infant children at home would have been deprived of full reward. Rather, from Allah's infinite wisdom and mercy, He made the religious responsibilities of each gender in accordance with the nature of their social roles. And Allah knows best Wassalam Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

'To tell the truth, he looked like he was staring into the eyes of death' A police officer in a Muslim country wrote the following letter to a Shaykh describing the events that led to his return to Allah. He recalls: Seeing accidents and crash victims was a normal part of my day, but one incident was different. My partner and I had parked on the shoulder of the highway and began to chat. In a random second, the scene shattered to the hideous sound of metal bodies becoming one. We threw our heads back to see what had happened: a head-on collision, the result of a vehicle slipping into the lane of the oncoming traffic. You couldn’t describe the carnage. Two young men sprawled in the first car, both in critical condition. We carried them gently away from the car and rested them on the ground. Quickly we returned to assist the owner of the second car. He was dead. Back we went to the two young men lying side by side on the pavement. My partner began dictating the Shahadah to them. “Say: La iIaha illAllah (there is no god but Allah), La iIaha illAllah…” … their tongues wouldn’t acknowledge. They started humming the hypnotic lyrics of some song. I was terrified. My partner had experience however and he kept repeating his instruction. I stood watching, no movement, eyes locked. Never in my life had I seen anything similar to what was going on before me. In fact, I’ve never actually seen someone die, and never in such a satanic way. My partner continued to instruct them to say the Shahadah but there was no use. The hum of their song came to a slow silence, slowly. The first one stopped and then the other. Not a stir. Dead. We carried them to our patrol car, my partner made no effort to speak. Not a whisper between us two as we carried the corpses to the nearest hospital. The police officer fell back into routine, as he narrates, and started to drift from Allah. But another event happened to him that sealed the return. He continues… What an odd world. After some time, about six months, a strange accident took place. A young man was moving along the highway normally, but within one of the tunnels leading to the city, he was maimed by a flat tire. To the side of the tunnel he parked and stepped to the back to remove the spare tire. The whistle of a speeding car from behind. In a second, it collided with the crippled car, the young man in-between. He fell to the ground with critical injuries. I rushed to the scene, myself and another partner other than the first. Together we carried the young man’s body into our patrol car and phoned the hospital to prepare for his arrival. He was a young adult in his blossom years. Religious, you could tell from his appearance. He was mumbling when we carried him, but in our rush, we had not paid attention to what he was saying. However, when we placed him on his back in the patrol car we could make it out. Through the pain his heart was reciting Quran! He was so immersed in the recitation… Subhan Allah, you would have never said that this person was in intense pain. Blood had soaked his clothes crimson red, his bones had clearly snapped in several places. To tell the truth, he looked like he was staring into the eyes of death. He continued to read in his unique, tender voice. Reciting each verse in proper rhythm. In my entire life, I had never heard any recitation like it. I said to myself, I’m… I’m going to instruct him to say the Shahadah just like I saw my friend doing; especially since I had previous experience. My partner and I listened intently to that soft voice. I felt a shiver shock my back and up my arm, the hair stood. Suddenly, the hymn ceased. I watched silently as his hand rose softly. He had his index finger pointed upward to the heavens, saying the Shahadah “(La iIaha illAllah / There is no god but Allah).” Then… his head slumpt. Nothing. I jumped to the back seat, felt his hand, his heart, his breathing. He was dead! I couldn’t stop staring at him. A tear fell but I hid it in shame. I turned back to my partner and told him that the boy’s life had ceased – he burst out loud crying. Seeing a man cry like that, I could not control myself and my partner faded away behind the fall of my own tears. The patrol car fogged from the emotions. We arrived at the hospital. As we rushed through the corridors, we told all the doctors, nurses, and onlookers what had happened. So many people were affected by what we said, some stood there speechless and tearful. No one wanted to lose sight of the boy until they had been assured of the time and place he would be buried. One of the hospital staff phoned the boys home. His brother picked it up and was told of the accident. His brother told us about him: He used to go out every Monday to visit his only grandmother outside of town. Whenever he visited her, he made sure to spend time with the poor children idling the streets and the orphans. The town knew him – he was the one that would bring them the Islamic books and tapes. His dusty Mazda would be filled with rice and sugar and even candies – couldn’t forget the candies – for those families who were in need. He would not stand for anyone to discourage him from the long journey to that town. He would always politely reply that the long drive gave him time to review his Quran and listen to Islamic lectures on his cassette deck. And… And that with every step to the town he hoped for the reward he would find with Allah… -- So let us take lesson from these incidents and make a firm vow to start changing our lives from now on. islaminfo

The Madina Series Arabic Course has started here: http://www.islamicteachings.org/forum/topic/19996-madina-series-arabic-beginning-lesson/

http://www.sacredlearning.org/tasawwuf?layout=category

Wa'alaykumus salaam yes, quite unknown ruling...it is not mentioned in the smaller publications

By Shaikh Ashraf Ali Thanwi R.A. [from Hayath ul Muslimeen] It is essential for Muslims to be distinguished from the followers of other religions and cultures. Muslims should be recognizable from their external appearances. External appearance is among the salient features of Islam. In such external appearance, the identity of the nation is maintained and Muslims are guarded against assimilation into other non-Muslim cultures. Islam thus stresses the importance of external appearances. Islam prohibits unnecessary adoption of the ways and appearances of other nations. Some basic principles: -Certain acts which eliminate a Muslim’s identity are haraam even if they are not the special characteristics of other communities. Thus, shaving or cutting the beard, wearing shorts which expose part of the satr, etc., are completely forbidden. If a Muslim along with the adoption of such haraam ways despises or mocks at such Sharae’e prohibitions, his act of transgression progresses from sin to kufr. -Then there are certain things which are not exclusive to any particular community. The adoption of such things will be permissible. -If a form of dress is particular with a non-Muslim community, it will be sinful for Muslims to adopt such dress even if the Shari requirements in regard to satr concealment are fulfilled by such attire. Therefore, it will not be permissible to adopt the ways of non-Muslims in this regard even if such ways have no religious undertones. -If the ways adopted from kuffar are of religious import as well, then it will amount to kufr, e.g. wearing a cross, bindi etc. -Then there are such things which are of neither religious nor cultural import. Such things are of real use and benefit. Even if such things are the inventions of the kuffaar, there will be nothing wrong in adopting them. This applies to inventions of transport, communications, weapons and other items of benefit. However, in such matters, the layman should not determine to permissibility or prohibition of anything. He should obtain the advice and direction of the Ulama who will properly inform him. -It is also prohibited to adopt the ways and appearances of such Muslims who happen to be fussaaq (open sinners) and bid’atis. -It is also prohibited for men to take on the attire and appearance of women and vice versa. Some Qur’aanic aayaat and Ahadith on this subject will now be cited. 1. Allah Ta’ala says: “Shaitaan said: ‘I will teach them to ruin the appearance made by Allah.” (Surah Nisaa) Examples of ruining the appearances bestowed onto us by Allah Ta’ala are shaving the beard, tattooing, etc. Certain changes pertain to adornment and are waajib (compulsory), e.g. clipping of the moustache, cutting nails, removal of the hairs below the naval and under the arms. Other changes are permissible, e.g. for a man to shave the hair on his head, to cut the beard after it had exceeded a fist-length, etc. Such permissible ways of adornment are decided on by the Shariah and not by custom. Custom is not on par with Shariah. Furthermore, customs are subject to change with the times and attitudes of people, but not so the Shariah. 2. Allah Ta’ala says: “Do not incline to the transgressors-for then the Fire will touch you.” (Surah Hood) The Qur’aan prohibits Muslims from inclining (or adopting) to the ways, cultures and customs of the kuffaar. Inclining towards them is punishable by the Fire of Jahannum as is stated in the above aayaat. It is evident that if one adopts a culture or the ways of a particular people, it will be because of one’s pleasure for such ways and customs. The heart having inclined towards the aliens, adopts their ways which it finds pleasing and attractive. But, Islam forbids its followers to incline towards the transgressors and the kuffaar. 3. Hadhrat Abdullah Bin Amr Bin A’s (radiallahu anhu) narrates that once he had on him two garments which were dyed a saffron colour. Rasulullah (sallallahu alayhi wasallam) commented: “These are among the attire of the kuffaar. Do not wear these.” (Muslim) Such bright coloured garments are not permissible for men. 4. Hadhrat Rukaanah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “The turban tied on top of a topi (cap) is a differentiating factor between the mushrikeen and us.” (Tirmidhi) Wearing of turbans is common to both Muslims and non-Muslims. The Islamic aversion for imitation of non-Muslims is so great that it considered it necessary to create a difference in the wearing of the turban even if such difference was not visibly discernable. Hence, Rasulullah (sallallahu alayhi wasallam) ordered Muslims who donned the turban to have a topi on as well. The turban will be tied on top of the topi. 5 Hadhrat Ibn Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Whoever imitates a nation (in its way and culture) becomes one of them,” (Ahmad, Abu Dawood) If a Muslim adopts the appearance of the kaafir and faasiq, he will be associated with them in the sin. 6. Hadhrat Abu Raihaanah (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam) prohibited ten things. Among these ten things prohibited was to line garments with silk in the style of the non-Muslims (of that time). (Abu Dawood, Nisaai) 7. Hadhrat Ibn Abbaas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Allah curses those men who adopt the appearances of women and those women who adopt the appearances of men.” (Bukhari) 8. Hadhrat Ibn Abi Mulaikah (radiallahu anhu) narrates that it was said to Aishah (radiallahu anha) that a certain woman wears shoes which resemble the shoes of men. Hadhrat Aishah (radiallahu anha) commented: “Rasulullah (sallallahu alayhi wasallam) has cursed women who imitate men. (Abu Dawood) Such imitation is greatly in vogue in our day. In such imitation is a double sin. One sin is the imitation of the opposite sex which in itself is prohibited. The other sin is the imitation of the kuffaar by adopting their styles and fashions of dress. 9. Hadhrat Hajjaj Bin Hassaan (radiallahu anhu) narrates: “We went to meet Hadhrat Anas (the prominent Sahaabi; on this occasion Hajjaaj was a little boy). My sister Mugheera told me that at that time I was a little kid and I had two plaits on my head, Hadhrat Anas (radiallahu anhu) rubbed his hand over my head, made dua for barkat and said: ‘Cut off these plaits because this is the style of the Jews.’ (Abu Dawood) 10. Hadhrat Aamir Bin Sa’d (radiallahu anhu) narrating from his father says that Rasulullah (sallallahu alayhi wasallam) said: “Maintain clean the area in front of your houses and do not imitate the Jews.” (Tirmizi) 11. Hadhrat Ibn Umr (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Allah curses the woman who adorns the hair (of others by means of adding hair) and the one who desires such adornment of hair, those who tattoo and who are tattooed.” (Bukhari, Muslim) Adorning hair by the addition of hairs for women is mentioned in this hadith. If the hair added is human hair, such adornment will be haraam in all, cases. If the hair is artificial and has not been made from some haraam or impure substances, it will be permissible for a married woman to resort to such adornment with the permission of her husband and for the sake of her husband. But such adornment will not be permissible for unmarried women because in presenting an artificial appearance with long hair is deception. She will be deceiving others. Tattooing is forbidden in all circumstances. 13. Hadhrat Ali (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam) had an Arabian cross-bow in his hand. On this occasion Rasulullah (sallallahu alayhi wasallam) saw a cross-bow of Persian origin in the hands of a Muslim. Rasulullah (sallallahu alayhi wasallam) commented: “Throw it (the Persian bow) away and take one like this (Arabian bow) ….” (Ibn Majah) From this command of Rasulullah (sallallahu alayhi wasallam) it is apparent that the objects-of use of other nations should not unnecessarily be adopted. This applies to weapons and all other items of use and benefit. If Muslims have their own equivalent, they should make use of their own products and not give preference to the products of the non-Muslims. 14. Hadhrat Huzaifah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Recite the Qur’aan in Arabic style and tone (i.e. correct and with simplicity) and refrain from the style and tone of the People of the Book (Jews and Christians…..)” (Baihaqi) Even in reciting, the ways of other nations and of people who do not follow the Shariah should not be imitated. 16. Hadhrat Abdullah Bin Amr Ibnul A’s (radiallahu anhu) narrates that he heard Rasulullah (sallallahu alayhi wasallam) say: “A woman who imitates men and a man who imitates women are not of us.” (Targheeb) Conclusion: It is very essential that Muslims adopt Islamic ways and methods in all their affairs, whether worldly or Deeni. There is great benefit in Muslims maintaining their Islamic identity in all their affairs and not only in matters pertaining to worship. The Qur’aan and the Hadith emphasise this. Hadhrat Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “My Ummah will be split into seventy three sects of which all, save one, will be in the Fire.” People enquired: “Which group will be saved (from fire)? Rasulullah (sallallahu alayhi wasallam) replied: “That group which will be on my path and the path of my Sahaabah.” (Tirmidhi) ‘Path’ in the context of this hadith refers to the way which has to be followed. Following a way in opposition to it leads to Jahannum. Rasulullah (sallallahu alayhi wasallam) did not restrict his ‘Path’ to any specific department of the Shariah. This hadith covers both mundane and spiritual matters. Affairs pertaining to our worldly life as well as Deeni life are included in the Path of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah. What actually constitutes the Path of Rasulullah (sallallahu alayhi wasallam)? This is not a question which everyone can expound on the basis of his opinion. In this matter, the masses have no option other than enquiring from the Ulama who understand these issues. They have to follow the Ulama. Without following the direction given by the Ulama, the Deen of the masses is not safe. http://theislamicreality.blogspot.co.uk/2012/12/the-muslims-distinct-identity-by-shaikh.html

Travel & Menstruation * If a woman commences a journey in the state of menstruation and travels 48 shar'ee miles or more in this state, she is not considered a Shar’ee traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days. * If a woman commences a journey in the state of menstruation, but gains purity during the journey when there are 48 miles or more remaining to the destination, then she will perform Qasr at her destination if her stay is less than 15 days. However if she gains purity during the journey when there are less than 48 miles remaining to the destination, then she will not be considered a Shar’ee traveller and she will perform full salaat at her destination regardless of her stay being less than 15 days. * If a woman commences a journey in the state of purity and haidh begins before she leaves the boundary of her hometown, she will not be regarded as a traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days. She will be considered a traveller only if haidh begins outside the boundary of her hometown and she will perform Qasr after attaining purity at the destination if the length of stay there is less than15 days. There are two conditions which need to be fulfilled for a woman to become a traveller by which the concession of Qasr salaat becomes applicable: 1. She must have the intention to travel 48 miles Note:48 Shar'ee miles is 55 English miles (54.1/2 Precisely). 2. She must leave her hometown/locality in the state of purity Checked by Mufti Zubair Dudha Islamic Tarbiyyah Academy Dewsbury

“We need this at every moment, every silence, and every look. It is the subject of being conscious of Allah, the Majestic and most high. Allah says: “he knows of that which deceive you with the eyes and all that the hearts conceal. Indeed noting is hidden from Allah whether in the heavens or earth”. Nothing is hidden from Allah, the great! He is the lord of this universe. He is the true deity in this universe. Nothing on earth and heaven is unknown to Him. The scholars have mentioned: what is the meaning of consciousness? It is the knowledge of the heart of the nearness of the lord. By Allah, it is a huge problem that one feels or fears the watch of the creation more than the watch of the great and Almighty creator. If cameras are installed in the market places, streets and gatherings and someone tells you “if you look at a woman, we will deduct from your salary and you will be punished”. Subhan’Allah! You will find people will think a thousand times before they look anywhere! They will lower their gaze. Why? Because there is a camera filming his/her every move. If they commit any wrong, their salary will be deducted. He will think a thousand times due to those cameras. But does he not think a thousand times that Allah is watching me? It is so sad to see people fear from their children, they will not do anything that is forbidden in front of the little children, they fear the reaction of the little children. But don’t they fear Allah the most high, the great? If this proves anything, it proves weakness of Iman. For this I say, we are in dire need to remember Allah see’s everything at all times. Before you do anything, before you speak anything, before you look and before you make any decision- remember Allah the most high the great see’s you and is recording everything you do. Bishr al Hafi says “if people reflect on the greatness of Allah, they will not disobey Him. If people reflect on the greatness of Allah they will fear Him, but now people reflect on the greatness of the creation! The greatness of the creation in his heart is immense. So he feels more shame from the creation than the creator.” - Shaheed Sheikh al Husainan (Rahimahullah) from Ideal Woman

Paint the Best ! There was a King who had 1 Eye and 1 leg.. He asked all the painters to draw a beautiful portrait of him. But none of them could -- how could they paint him beautifully with the defects in one eye and one leg. Eventually one of them agreed and drew a classic picture of the King. It was a fantastic picture and surprised everyone.. He painted the King AIMING for a HUNT. Targeting with ONE Eye Closed and One Leg Bent ... MORAL : Why cant we all paint pictures like this for others. Hiding their weaknesses and highlighting their strength Hubb-e-Ilahi's Blog

On Imam Abu Hanifah Being A Tabi‘I January 12, 2013 An original Deoband.org article By 'Allamah Zafar Ahmad al-'Uthmani Translated by Zameelur Rahman Know that the majority of hadith-scholars agree that a man becomes a Tabi‘i by merely having met a Sahabi and having seen him, and it is not a condition that he accompanies him for a period of time and narrates from him. [Al-Suyuti] said in Tadrib al-Rawi on the definition of a Tabi‘i: It was said: he is one who met him [i.e. a Sahabi], although he did not accompany him, as was said on [the definition of] a Sahabi, and al-Hakim agrees with this. Ibn al-Salah said: “It is closest [to the truth].” The author [i.e. al-Nawawi] said: “It is most apparent.” Al-‘Iraqi said: “The practice of the majority of the scholars of hadith is based on this, for indeed Muslim and Ibn Hibban included al-A‘mash amongst the generation of the Tabi‘in.” Ibn Hibban said: “We have included him in this generation because he had met [with a Sahabi] and had recollection [of that meeting]. He saw Anas although it is not authentic from him that he heard a connected narration from him.” Al-Tirmidhi said: “He did not hear any of the Sahabah.” Hafiz ‘Abd al-Ghani al-Maqdisi also counted him amongst them, and he counted Yahya ibn Abi Kathir amongst them as he met Anas, and Musa ibn ‘A’ishah as he met ‘Amr ibn Hurayth. Hafiz [ibn Hajar al-‘Asqalani] said in Sharh Nukhbat al-Fikar: This is the preferred view, as opposed to one who makes it a condition for a Tabi‘i to have accompanied [a Sahabi] for a period of time or that it is authentic he heard [from him], or that [he reached] the age of distinction (tamyiz). Once this has been settled, we say: Our Greatest Imam is undoubtedly a Tabi‘i according this preferred view and is included in His (Exalted is He) statement: “And those who follow them in excellence, Allah is pleased with them and they are pleased with Him.” (9:100) Imam ‘Ali al-Qari said in al-Tabaqat: His sighting of some Sahabah has been established, and his narration from them has been disputed while the relied upon [position] is it is established as I explained in Sharh Musnad al-Imam regarding the condition of his chain of narration to some of the noble Sahabah. Hence, he is from the notable Tabi‘in as stated by the scholars and luminaries. Hafiz al-Dhahabi mentioned him in Tadhkirat al-Huffaz, and he said: His birth was in the year 80. He saw Anas ibn Malik more than once when he came to them in Kufah. Ibn Sa‘d narrated this from Sayf ibn Jabir that he heard Abu Hanifah say this. This shows al-Dhahabi was sure of [the accuracy of] this narration from Ibn Sa‘d as is not hidden. The Seal of the Huffaz, Jalal al-Din al-Suyuti (Allah have mercy on him), said in Tabyid al-Sahifah: This question [of Abu Hanifah being a Tabi‘i] was raised to Hafiz Ibn Hajar and he replied with [a statement], the text of which is: “Imam Abu Hanifah lived at the time of a group of Sahabah, as he was born in Kufah in the year 80 H, and at that time ‘Abd Allah ibn Abi Awfa [resided] therein, since he died after that by agreement; and in Basra at that time there was Anas ibn Malik who died in the year 90 or thereafter. “Ibn Sa‘d narrated with an unproblematic chain that Abu Hanifah saw Anas. Other Sahabah besides these two were alive in the lands [of Islam] after this. “One of them [i.e. the scholars] compiled a volume on what was transmitted of Abu Hanifah’s narration from the Sahabah. However, their chains of narration (isnad) are not devoid of weakness. “The relied upon [position] on his being present [in the times of which Sahabah] is what has passed, and on his sighting of some Sahabah what Ibn Sa‘d narrated in al-Tabaqat. Hence, by this consideration, he is from the rank of the Tabi‘in, and this has not been established for any of the Imams of the towns contemporary to him, like al-Awza‘i in the Levant, the two Hammads [ibn Salamah and Ibn Zayd] in Basrah, al-Thawri in Kufah, Malik in Madinah, Muslim ibn Khalid al-Zanji in Makkah and al-Layth ibn Sa‘d in Egypt. And Allah knows best.” This is the end of what Hafiz Ibn Hajar mentioned. The upshot of what he and others said is that the chains of those [reports on Abu Hanifah’s narration from the Sahabah] are graded weak and inauthentic, but are not baseless. Therefore, the matter of narrating them is flexible, because it is permissible to narrate a weak [narration] and to say without qualification that it has been narrated, as they have stated. I say: It is established from all of this that the Imam’s sighting of some Sahabah is established by [narrations] that are relied upon, and his narration from them has been narrated through weak transmissions, so if its weakness is due to the wickedness (fisq) of the narrators it will not rise by their sum total to the level of hasan, although because of the multiple paths, it will be excluded from having no basis as we mentioned previously from Tadrib al-Rawi in Bab Ahkam al-Da‘if from the introduction [to I‘la al-Sunan]; and if it is for other than wickedness it will rise from weakness to the level of hasan. It is not hidden that a man having narrated from someone is not from the subject of laws, rather from the subject of reports and virtues, so there is no stringency therein like the stringency in laws, since flexibility in the subject of virtues remains well-known amongst the hadith-scholars. As for his sighting Anas, a great multitude of the hadith-scholars and the scholars of reports have confirmed it: From them are Ibn Sa‘d, Hafiz al-Dhahabi and Hafiz Ibn Hajar as has passed. Hafiz al-‘Iraqi said: “The narration from any one of the Sahabah is not authentic from Abu Hanifah, and he had indeed seen Anas.” From them is al-Daraqutni. Hamzah al-Sahmi said: I heard al-Daraqutni say: “Abu Hanifah did not meet any of the Sahabah, although he did see Anas ibn Malik with his eyes, though he did not hear from him.” Al-Suyuti also cited these two [statements] in Tabyid al-Sahifah. [From them is] Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H), since he compiled a volume on that which Imam Abu Hanifah narrated from the Sahabah. Al-Suyuti also mentioned this. From them is Hafiz al-Suyuti, since he mentioned the aforementioned statements and approved of them, and he regarded the narrations [of Abu Hanifah from the Sahabah] as not being baseless as has passed. From them is Hafiz Abu al-Hajjaj al-Mizzi. He mentioned him in Tahdhib al-Kamal and he said: “He saw Anas.” [From them] is Hafiz al-Khatib al-Baghdadi. He said in Tarikh Baghdad: “He saw Anas ibn Malik.” [From them] is Imam al-Nawawi in Tahdhib al-Asma’ wa al-Lughat, for he quoted the statement of al-Khatib and he approved of it. [From them] is Hafiz Ibn al-Jawzi. He said in al-‘Ilal al-Mutanahiyah: “Abu Hanifah did not hear from the Sahabah. He only saw Anas ibn Malik.” (Tadhkirat al-Rashid, p. 281) [From them] is Hafiz Abu ‘Umar ibn ‘Abd al-Barr, since he said: “Muhammad ibn Sa‘d, the scribe of al-Waqidi, mentioned that Abu Hanifah saw Anas ibn Malik and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi.” He mentioned this and remained silent after it [indicating his approval]. [This is extracted] from al-Jawhar al-Mudiyyah fi Tabaqat al-Hanafiyyah (1:273). From them are Imam al-Jazari, al-Turbushti, author of Kashf al-Kashshaf and the author of Mir’at al-Jinan, Imam al-Yafi‘i. ‘Ali al-Qari mentioned them in Sharh Nukhbat al-Fikar amongst those who state Abu Hanifah saw Anas and other Sahabah, as also mentioned in Tadhkirat al-Rashid, p. 280. From them is Ibn Hajar al-Makki since he said in al-Khayrat al-Hisan: “It is authentic, as al-Dhahabi said, that he saw Anas ibn Malik when he was small, and in one narration [he saw him] multiple times.” From them is ‘Allamah Ahmad al-Qastallani, since he said in the commentary of al-Bukhari in Bab Wujub al-Salati fi al-Thiyab: “And from the Tabi‘in, al-Hasan al-Basri, Ibn Sirin, al-Sha‘bi, Ibn al-Musayyab and Abu Hanifah.” From them is al-Azniqi since he said in Madinat al-‘Ulum: “It is established by this distinction that the Imam is from the Tabi‘in.” From them is ‘Allamah Badr al-Din al-‘Ayni al-Hanafi since he affirmed his narration from those Sahabah whose time he was present in, as mentioned in Tadhkirat al-Rashid (p. 281). From them is Hafiz al-Sam‘ani since he said in al-Ansab: “Abu Hanifah al-Nu‘man ibn Thabit al-Taymi al-Kufi, the Imam of the champions of juristic opinion, and the jurist of Iraq. He saw Anas ibn Malik.” From them is Hafiz ‘Abd al-Ghani al-Maqdisi. He said in al-Kamil fi Asma’ al-Rijal: “He saw Anas.” This is mentioned in Tadhkirat al-Rashid (p. 427). As for his narration from the Sahabah, Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H) affirmed it, and he compiled a volume on it, as has preceded. He is from the great scholars of the Shafi‘is. Abu Bakr Muhammad ibn ‘Abd al-Baqi and others narrated from him, as mentioned in Tabaqat al-Shafi‘iyyah (3:243). Hafiz [ibn Hajar al-‘Asqalani] mentioned him in Lisan al-Mizan, and he said: “He narrated from a group and he resided in Makkah, and he taught recitation [of the Qur'an] to people for a long time. Abu Nasr al-Ghazi, Abu Bakr ibn ‘Abd al-Baqi al-Ansari, and Abu Tamam al-Damiri and others narrated from him…Ibn Tahir said: ‘I heard Abu Sa‘d al-Harami say in Herat: ‘Abu Ma‘shar’s audition of Juz’ Ibn Nazif is not authentic, and he only took a copy and narrated it.’ I say: This is not a valid criticism.” (4:50) The Imam and hadith-scholar, ‘Abd al-Qadir ibn Abu al-Wafa’ al-Qurashi al-Hanafi al-Misri, the first to write on the ranks (tabaqat) of the Hanafis, also affirmed it. Hafiz al-Suyuti mentioned him in Husn al-Muhadarah, and Hafiz Ibn Hajar in al-Majma‘ al-Mu’assas and they praised him, as mentioned in al-Fawa’id al-Bahiyyah (p. 42). Al-Qurashi said: “Those from whom he heard, Allah Almighty be pleased with them all, are: ‘Abd Allah ibn Unays, ‘Abd Allah ibn Jaz’ al-Zubaydi, Anas ibn Malik, Jabir ibn ‘Abd Allah, Ma‘qil ibn Yasar, Wathilah ibn al-Asqa‘ and ‘A’ishah bint ‘Ajrud. I related from al-Khatib that he saw Anas ibn Malik, and I refuted the one who said that he did not see him, and I explained that with a satisfactory explanation and all praise is due to Allah.” This is from al-Jawahir al-Mudiyyah (1:28). The Imam, Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated from Muhammad ibn Sama‘ah from Abu Yusuf: I heard Abu Hanifah say: “I performed Hajj with my father in the year 93 H when I was 16 [years old][1], when suddenly there was an old man around whom men had gathered, so I said to my father: ‘Who is this old man?’ He said: ‘This is a man who had accompanied the Messenger of Allah (Allah bless him and grant him peace) called ‘Abd Allah ibn al-Harith ibn Jaz.’ I said to my father: ‘What does he have?’ He said: ‘Sayings he heard from the Messenger of Allah (Allah bless him and grant him peace).’ I said to my father: ‘Take me to him that I may hear from him.’ I came in front of him and the people parted until I came close to him, and I heard him say: ‘Allah’s Messenger (Allah bless him and grant him peace) said: “Whoever gains understanding in the religion of Allah, Allah will suffice him of his worries, and give him sustenance from where he did not imagine.”’” Abu ‘Umar ibn ‘Abd al-Barr narrated it as follows: “It was reported to me from Abu Ya‘qub Yusuf ibn Ahmad al-Saydalani al-Makki: Abu Ja‘far Muhammad ibn ‘Amr ibn Musa al-‘Uqayli narrated to us: ‘Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated to us,” and he narrated it, and remained silent after it. This is in al-Jawahir al-Mudiyyah (1:273). The statement has preceded from Ibn ‘Abd al-Barr relating from Ibn Sa‘d that Abu Hanifah saw Anas and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi, indicating that he believed what Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi related is authentic. Allah knows best. It has another route transmitted by the chief judge, Muhammad ibn Mahmud al-Khawarizmi, in Jami‘ al-Masanid from Muhammad ibn Ahmad ibn Sama‘ah: Bishr ibn al-Walid al-Qadir narrated to us: Abu Yusuf al-Qadi narrated to us: Abu Hanifah narrated to us, and he mentioned it, although he said: “I performed Hajj with my father in the year 96.” (1:24) Al-Khawarizmi said: “From his virtues and excellences which was not shared by anyone after him is that he narrated from the companions of the Messenger of Allah (Allah bless him and grant him peace), since the ‘ulama are agreed on this, although they differ regarding their number.” (1:22) Probably the intent of “‘ulama’” is the Hanafis in particular, and by their “agreement,” the agreement of most of them, and it is not hidden that the owner of a house is more knowledgeable of what is in it. ‘Allamah Muhaddith al-‘Ayni also affirmed his narration from the Sahabah as has preceded, and ‘Allamah ‘Ali al-Qari, since he said: “The relied-upon [position] is it is established,” and it has preceded from al-Suyuti that he did not regard them as baseless. Whoever denies Imam Abu Hanifah (Allah be pleased with him) is a Tabi‘i after this is either a deficient ignoramus or a pathetic fanatic. (Abu Hanifah wa Ashabuhu l-Muhaddithun, Idarat al-Qur’an wa l-‘Ulum al-Islamiyyah, 1427 H, 6-11) _____________________________ This is how it is in the original, and it is probably 96 [as the preferred view is he was born in 80 H] as in Jami‘ al-Masanid, and in all cases it is not free of problems, since ‘Abd Allah ibn al-Harith died in the year 86 or 87 and it was said 88 in Egypt; unless it is said that there was word-alteration (tashif) in the narration and the Imam saw him in the year 86 when his age was 6 years old, and this ‘Abd Allah died in this year or after it by one or two years after returning to Egypt. And Allah knows best. (‘Allamah Zafar Ahmad al-‘Uthmani) [↩]

Question What is the ruling of haircuts? Answer Haircuts Men are permitted to cut their hair.This is based on the fact that there are numerous narrations which mention that Rasulullahsallallahualaihiwasallam and the Sahabahradhiallahuanhumcut, trimmed or shaved their hair. However, there are; as with any other aspect of a Muslims life; certain restrictions and boundaries. Everyone is attracted to the latest fashion and style donned by celebrities, pop stars, sports stars and models. Everybody wants to be identified as a person who is in-sync with the times and in co-ordination with the latest trend. This ranges from the clothes such people wear to the foods they eat; and the hairstyles they don. Hairstyles play a major part in the way a person is perceived by society. Certain hairstyles display chivalry and boyishness, whereas other styles display that a person is a business man or a serious person. Certain hairstyles link a person to a certain group, clique or organization. Other people choose to style their hair to display their personality; be it daring, carefree, lazy, adventurous, free spirited etc. Some of these hairstyles are as follows: •Crew cut •Buzz cut •Dreadlocks •Fohawk •Mowhawk •Flattop •Afro •Spikes •Mullet •Pompadour •Quiff •Rattail •Caesar cut •Cornrows •Shag •Undercut •Curtains •Half ponytail •High top fade •Line up •Tonsure •Waves •Comb over •Emo hair •Bangs As Muslims we should protect our identity. Islam is our way of lifein everything.It is not restricted to the masjid, house or workplace. It advises us on what we can and can’t wear, what we can and can’t eat; likewise it has given us specific guidelines pertaining to our appearance. Allah Ta῾ālā states in the Holy Quran: قُلْإِنْكُنْتُمْتُحِبُّونَاللَّهَفَاتَّبِعُونِييُحْبِبْكُمُاللَّهُوَيَغْفِرْلَكُمْذُنُوبَكُمْ (3/31) “Say: (Oh Muhammad) If you love Allah then follow me and Allah will love you and He will forgive your sins.” It was the noble habit of Rasulullahsallallahualaihiwasallam to keep long hair and it has also been proven that he shaved the hair of his mubaarak head.<!--[if !supportFootnotes]--><!--[endif]--> If one doesn’t want to keep long hair or a bald head, he may adopt the hairstyles of the pious people in one’s vicinity because Allah Ta῾ālā states in the Holy Quran: وَاتَّبِعْسَبِيلَمَنْأَنَابَإِلَيَّ (31/15) “And follow the way of those people who repent to me.” It should be kept in mind that our actions are judged by our intentions. If a person keeps long hair to emulate the Prophetsallallahualayhiwasallam, then he is practicing a Sunnah for which he will be rewarded. However, if he keeps long hair to emulate the appearance of a certain religious sect or to resemble women, then he is doing something impermissible as will be discussed below. Generally, there are three factors that render a haircut impermissible. <!--[if !supportLists]--> i. <!--[endif]-->قزع (Partially shaved)<!--[if !supportFootnotes]-->[ii]<!--[endif]--> <!--[if !supportLists]--> ii. <!--[endif]-->تشبه (Imitating non- Muslims/ women) <!--[if !supportLists]--> iii. <!--[endif]-->شهرة (Standing out –showy/ unusual hair )<!--[if !supportFootnotes]-->[iii]<!--[endif]--> <!--[if !supportLists]-->1. <!--[endif]-->Qaza’ is impermissible because of the following Hadīth: عَنْعُمَرَبْنِنَافِعٍ،عَنْنَافِعٍ،عَنِابْنِعُمَرَقَالَ: نَهَىرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَعَنِالْقَزَعِ . قَالَ: وَمَاالْقَزَعُ؟قَالَ: أَنْيُحْلَقَمِنْرَأْسِالصَّبِيِّمَكَانٌوَيُتْرَكَمَكَانٌ<!--[if !supportFootnotes]-->[iv]<!--[endif]--> Translation: Umar bin Nāfi’ that Nāfi’ narrates that Ibn Umar radhiallahuanhuma said: Rasulullahsallallahualaihiwasallam prohibited us from Qaza’. IbnNāfi’ enquired: what is Qaza’? He replied: “To shave one part of a child’s head and leave the remaining part unshaven.” Some of the haircuts mentioned above fall under the ambit of Qaza’ such as the: crew cut, flattop, rattail and mowhawk (when part of the head is shaved). <!--[if !supportLists]-->2. <!--[endif]-->The second factor that renders a haircut impermissible is imitating non-Muslims,fussaaq(sinners) and women. Rasulullahsallallahualaihiwasallam said: عَنِابْنِعُمَرَ،قَالَ: قَالَرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَ: مَنْتَشَبَّهَبِقَوْمٍفَهُوَمِنْهُمْ<!--[if !supportFootnotes]-->[v]<!--[endif]--> If a person has a hairstyle that is generally perceived to be affiliated with a certain religious group, it will be impermissible to don. The same ruling applies to feminine hairstyles. Also, if a person wears a certain hairstyle because such and such a celebrity/ pop star/ footballer wears’ it, this will be impermissible. E.g.Ateenager is infatuated with a pop star by the name of Leo Foxx. He buys the same clothes he wears, buys the same shoes he wears andwears the same hairstyle he has, this will be impermissible.<!--[if !supportFootnotes]-->[vi]<!--[endif]--><!--[if !supportFootnotes]-->[vii]<!--[endif]--> If one is not sure as to whether keeping a certain hairstyle falls under the ambit of imitating the non- believers then he should abstain from it. Rasulullahsallallahualaihiwasallam is reported to have said: دَعْمَايَرِيبُكَإِلَىمَالاَيَرِيبُكَ<!--[if !supportFootnotes]-->[viii]<!--[endif]--> “Leave that which puts you in doubt and implement that thing which does not put you in doubt.” <!--[if !supportLists]-->3. <!--[endif]-->The third factor that renders a hairstyle impermissible is shuhrah(an unusual hairstyle that causes one to stand out). An example of this is a person with brightly coloured/ multi-coloured hair or a person with flamboyantly large spikes etc. Finally, if in a certain society/ environment certain haircuts/ hairstyles are frowned upon, it is better for one to abstain from keeping them. Conclusion: <!--[if !supportLists]-->· <!--[endif]-->It is permissible for one to shave or trim the hair of the head. <!--[if !supportLists]-->· <!--[endif]-->It is permissible for ones hair to be of different lengths e.g. number 4 and 7 as long as no impermissible elements are found. <!--[if !supportLists]-->· <!--[endif]-->Qaza’ is impermissible (partially shaving ones hair and leaving the rest unshaven. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible to have hair that are attributed and affiliated with a specific religious group, cult or clique. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible for a person to don a certain hairstyle with the intention of imitating a non-Muslim or sinner. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible for one to have unusual hair/ hair that make one ‘stand out from the crowd’. And Allah Ta’āla Knows Best Mawlana Saanwal ibn Muhammad, UK Student DarulIftaa Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net