ummtaalib

Masha-allah good presentation

Assalaamu 'alaykum ww Brother CH, do you have the history of Palestine and Gaza covered on central-mosque? Like from world war 2 on, the Nakba, etc.? If not, I'm sure theres loads online but would be good if we too could compile something here in the history forum. Interested in taking it on?

please use the titles of the Ulama you quote brother

Our early salaf saliheen used to spend six months preparing for Ramadan and after Ramadan, they used to spend six months worried that their Ramadan be accepted.

Assalaamu 'alaykum warahmatullah Jazaakallaahu khayran for posting on the forum. I beleive "Tariq Masood" is a mufti sahib?

Greed for Good Deeds By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu Once Nabī sallallāhu ‘alayhi wasallam gave Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu the responsibility of looking after the dates of sadaqatul-fitr collected from the people during the month of Ramadān. At night, a person came and started taking from the dates. Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu caught him and said, “By Allāh! I will definitely take you to Rasūlullāh sallallāhu ‘alayhi wasallam.” He said, “I am in need, I have a family to look after and I have a severe need.” Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu let him go. In the morning he went to Rasūlullāh sallallāhu ‘alayhi wasallam. Upon arriving, Rasūlullāh sallallāhu ‘alayhi wasallam said, “O Abū Hurayrah! What did your prisoner do last night?” He replied, “O Rasūlullāh! He complained of a severe need and of family, so I had mercy upon him and let him go.” He sallallāhu ‘alayhi wasallam said, “Listen! He has indeed lied to you and he will return.” Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu was sure that he would return because Rasūlullāh sallallāhu ‘alayhi wasallam told him so. The following night, the same person came and started taking from the dates again. Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu caught him and said, “I will definitely take you to Rasūlullāh sallallāhu ‘alayhi wasallam.” He said, “Let me go, as I am in need and I have a family to look after. I will not come back.” Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu had mercy upon him and let him go. In the morning he went to Rasūlullāh sallallāhu ‘alayhi wasallam and Rasūlullāh sallallāhu ‘alayhi wasallam said, “O Abū Hurayrah! What did your prisoner do?” He replied, “O Rasūlullāh! He complained of a severe need and of his family, so I had mercy upon him and let him go.” He sallallāhu ‘alayhi wasallam said, “Listen! He has indeed lied to you and he will return.” Again, on the third night, the same person came and started taking from the dates. Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu caught him and said, “I will definitely take you to Rasūlullāh. This is the last of three times. You promised that you will not return and you still returned.” He said, “Let me go and I will tell you some words through which Allāh will give you benefit.” Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu asked, “What are they?” He said, “When you retire to bed, read Āyatul-Kursī, a protector (angel) will remain over you from Allāh (the whole night) and Shaytān will not come near you until the morning.” Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu let him go. In the morning he went to Rasūlullāh sallallāhu ‘alayhi wasallam. Rasūlullāh sallallāhu ‘alayhi wasallam said to him, “What did your prisoner do last night?” He said, “He promised to tell me of some words through which Allāh would give me benefit, so I let him go.” He sallallāhu ‘alayhi wasallam asked, “What are they?” Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu said, “He said to me, ‘When you retire to bed, read Āyatul-Kursī.’ He said to me, ‘A protector (angel) will remain over you from Allāh (the whole night) and Shaytān will not come near you until the morning.’” Rasūlullāh sallallāhu ‘alayhi wasallam said, “Listen! He has told you the truth despite being a big liar. Do you know who you have been speaking to for the last three nights, O Abū Hurayrah!” He said, “No.” He sallallāhu ‘alayhi wasallam said, “It was Shaytān.” (Al-Bukhārī) To explain why Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu let Shaytān go when he promised to tell him something beneficial, one of the narrators of this hadīth has mentioned that this was because the Sahābah radhiyallāhu ‘anhum were extremely greedy when it came to good deeds. Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu was willing to let Shaytān go just to acquire new ‘ilm and practise upon it. Another example of the greed for good deeds is the statement of Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu to his students after narrating the following hadīth: He would say to his students, “Were it not for striving in the Path of Allāh, performing hajj and looking after my mother, I would have loved to have died as a slave.” (Al-Bukhārī) The hadīth states that a pious slave will get double reward as he has to fulfil the rights of his master as well as the Rights of Allāh ta‘ālā. Hence, solely due to the greed to acquire double reward, Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu was prepared to be a slave! However, it was his greed to perform the three types of good deeds mentioned, that he wanted to remain a free man. Sayyidunā ‘Alī radhiyallāhu ‘anhu Sayyidunā ‘Alī radhiyallāhu ‘anhu has narrated that Sayyidah Fātimah radhiyallāhu ‘anhā requested Nabī sallallāhu ‘alayhi wasallam for a servant (to help with her housework). He sallallāhu ‘alayhi wasallam said to her, “Shall I not tell you of something which is better than that for you? Read subhānallāh thirty-three times, alhamdulillāh thirty-three times and Allāhu-akbar thirty-four times at the time of sleeping.” After narrating this, he said, “I did not leave them, i.e. reciting subhānallāh thirty-three times, alhamdulillāh thirty-three times and Allāhu-akbar thirty-four times, after that.” He was asked, “Not even on the night of (the Battle of) Siffīn?” He said, “Not even on the night of (the Battle of) Siffīn.” (Al-Bukhārī) Sayyidunā ‘Alī radhiyallāhu ‘anhu narrated this hadīth close to his death, which was over 30 years since Rasūlullāh sallallāhu ‘alayhi wasallam had taught him and Sayyidah Fātimah radhiyallāhu ‘anhā this. This steadfastness of Sayyidunā ‘Alī radhiyallāhu ‘anhu is another example of the greed of the Sahābah radhiyallāhu ‘anhum to perform good deeds and acquire rewards. Poor Muhājirīn Once a group of poor Muhājirīn came to Rasūlullāh sallallāhu ‘alayhi wasallam and complained that the wealthy (among the Sahābah radhiyallāhu ‘anhum) had reached high positions and had amassed much reward whilst they were far behind. When Nabī sallallāhu ‘alayhi wasallam asked as to how that was, they replied, “They perform salāh and keep fasts just like us, but they give sadaqah and free slaves whilst we cannot.” Rasūlullāh sallallāhu ‘alayhi wasallam then said, “Shall I not tell you of something through which you will catch up with those who have passed you and you will pass those who are to come after you, and no one will be better than you unless he does the same as you?” They said, “Of course, O Rasūlullāh!” He sallallāhu ‘alayhi wasallam said, “Read subhānallāh, alhamdulillāh and Allāhu-akbar thirty-three times after every salāh.” After a while, the poor Muhājirīn came to Rasūlullāh sallallāhu ‘alayhi wasallam and said, “Our wealthy brothers have heard of what we are doing and they are now doing the same.” Rasūlullāh sallallāhu ‘alayhi wasallam then said, “That is the Grace of Allāh, He gives to whoever He desires.” (Muslim) This episode also demonstrates the mindset of the Sahābah radhiyallāhu ‘anhum. The poor Muhājirīn were anxious to get similar reward to that which the wealthy Sahābah radhiyallāhu ‘anhum were receiving as a result of their monetary good deeds. The wealthy Sahābah radhiyallāhu ‘anhum did not remain content with their good actions, but were quick to also practise upon what the poor Muhājirīn had been taught. Our Challenge The Sahābah radhiyallāhu ‘anhum were able to acquire a lofty status as a result of their greed for carrying out good deeds and utilising every opportunity to attain rewards. We should also make it our objective to create this zeal and mindset within us. Whenever the thought of carrying out a good deed comes to our minds, however insignificant it may seem, we should carry it out straight away. Once we depart from this world, the opportunity to do good and acquire reward will be lost. May Allāh ta‘ālā grant us this blessed quality which will enable us to make every moment of our lives a provision for the Hereafter. Āmīn. Extracted from Riyāḍul Jannah, Vol. 28 No. 5/6, May/June 2019 © Riyādul Jannah

No one is banned from the forum without legitimate reason Brother CH however this topic will not be open for discussion with the approach of the final blessed days of Ramadhan. If need be, it will be opened after Ramadhaan for amicable discussions and questions for more clarity. I do not intend however to get into unnecessary discussions on matters beyond my knowledge since I have tried to explain to the best of my ability with what I learnt from the best teachers on this subject and years of experience with women’s menstruation problems and consulting different Mufti sahibs in the UK. If you have queries regrading why Ulama have made it a requirement for women to record cycles when the Sahaabiyaat RA did not do so then perhaps you can start a discussion with Mufti AR Mangera sahib or other respected Ulama. This is something I am not qualified to comment on. Jazaakallaahu khayran for the topic as I feel it can become a means for both brothers to be aware of and teach their womenfolk and for sisters to record their cycles.

Assalaamu ‘alaykum warahmatullah I will try to answer your question to the best of my ability according to what I have learnt in these “billion courses and gazillion articles”. On a side note, these courses and articles are mostly very basic, outlining the maxims for awareness. The only in-depth courses in the UK that I know of were conducted by Ustadhah Hidaya Hartford and Mufti Abdul Rahman Mangera sahib. I know there is one in Pakistan which is in Urdu and which many UK sisters have joined. Regarding: Absolutely agree with you. They probably did not even have calendars and definitely no apps and probably did not even need to record their cycles (due to the points I’ll mention below) so no dispute with you or the Mufti sahib you consulted. In order to answer your question regarding, “why this issue is so complex that it needs tables and Apps to track” I will insha-allah first have to explain some important points which have bearing on the answer. I’ll try to be as brief as possible 1 Knowledge of Sahaabiyaat RA compared to women today: The Sahaabiyaat RA lived with none other than the source of all knowledge (sallallaahu ‘alayhi wasallam) whom they consulted through his Azwaaji Mutahharaat RA regarding these issues and would therefore be knowledgeable in this regard. Generally, among women today, ignorance of fiqhi issues prevails to the extent that many women are not aware of the faraaidh of ghusl and wudhu – not saying all women are ignorant as Alhamdulillah Allah ta’ala has blessed women great uloom throughout the ages till today 2 Things which Impact menstrual cycles: Allah ta’ala ordained for women to go through the menstrual cycles and post-natal bleeding from day one yes, however women through the ages lived in different environments which impacted their cycles differently. Many things which affect women’s cycles today were unknown in the time of the Sahaabiyaat RA. Various illnesses exist today which were unknown even a few generations ago let alone in the time of the Sahaabiyaat RA. The illnesses themselves or their treatments, medication, etc. affect women’s cycles. Added to that, there are various forms of contraception Muslim women use in our age, almost all of which cause problems with women’s cycles. The food and drink consumed today also affects women’s cycles Stress, anxiety, depression, etc. was most probably unknown in their time and this also affects women’s cycles. All this information can be verified online. 3 For non-Muslim women all of the above does not create any issue whereas the very core of the Deen is affected for Muslim women where their obligatory worship which requires the state of purity is affected (5 daily prayers, fasting of Ramadhaan, the main Tawaf of Hajj). Therefore, Muslim women need to know the basic rules of when they are allowed to continue these obligations and when to refrain and that is why there are so many books, articles and courses. 4 Misconceptions One of the greatest misconceptions that exists among many cultures is LEAVING OUT the obligatory acts of worship which require the state of purity once any type of bleeding begins. This is sinful as there are situations where a woman may be bleeding however it is termed “Istihadha” (Irregular bleeding, invalid bleeding) during which she must continue carrying out those acts of worship. 5 Few facts regarding women’s bleedings Now towards why women need to keep a record of their cycles. The Shari’ah has set out maxims regarding menstruation and post-natal bleeding. A woman’s blood can by one of three types – menstruation (haydh), post-natal (nifaas) or invalid Istihadaha). These maxims help determine which type of bleeding a woman is experiencing and as mentioned before, this impacts her obligatory acts of worship. Women develop “habits” in menstruation and purity and in the bleeding after childbirth. Please remember this point. Everything is simple as long as women’s cycles remain within the limits set out by the Shari’ah. (Note that differences of opinion exist between the Madhaahib and even within the Hanafi Madhab as these are ijtihaadi Masaail) Problems only arise when bleedings are abnormal/invalid. Many women do not experience many problems however problems do usually arise at the following stages of a woman’s life; At adolescence – Girls s begin menstruating at a much younger age than before and some start off with no regular habits and actually experience continuous or intermittent bleeding or spotting without having a complete purity of 15+ days in between bleedings (which separates two bleedings). This is generally a straight forward issue where they are “given” habits in both menstruation (10 days) and purity (20 days) which is used to determine when they can carry on their acts of obligatory worship and when they are required to refrain After child-birth – many women continue bleeding after the maximum 40 days creating confusion regarding acts of worship During menopause – most women experience a total change in their cycles from ages as early as 45 nowadays where bleeding occurs frequently without the required 15+ day purity occurring between bleedings. Use of contraception – is the most common cause of irregular bleeding for women whatever their age Keeping all the above in mind, now the answer to the question: Answer: Any ‘Aalim/Mufti will tell you that previous habits are necessary when blood exceeds the maximum or when it is continuous – by continuous I mean there is no occurrence of a complete purity of 15+ days and this situation can last for months. Experience shows that most women simply stop praying when they experience any type of bleeding or spotting no matter how long it carries on. They only consult Apas when they are made aware by someone with more knowledge. The Mudhillah is a woman who has forgotten her habits (not recorded them). For the Mudhillah the situation can get extremely serious when she suddenly experiences problematic cycles (Hardly any women remember their exact days of previous bleedings and purity as they generally fluctuate) because it is impossible to determine the bleedings without previous habits. In some extreme cases, some women may have to perform ghusl (obligatory ritual bath for full body purification) BEFORE EVERY PRAYER and thereafter repeat it in the next prayer time. However, at these times (in some cases) they may be allowed to take dispensations from other Madahaahib which is an extreme mercy of our Most Gracious Lord! And this is why there are these “billion courses and gazillion articles” so as to educate and empower women in their Deen. And this is the reason why great Fuqahaa of the past have written hundreds of treaties on the subject and as ʿAllaamah Ibn ‘Aabideen Al-Shaami (Rahimahullah) says in ““Manhalil Waarideen min Bihaaril Faydh ‘alaa “Dhukrul Muta-aahileen fee Masaailil Haydh” (The kitab taught by Mufti Abdur Rahmaan Mangera sahib) [the fuqaha have agreed on the mandatory nature of the obligation of knowing the necessary states of a person] This is to have knowledge of that ruling, which a person is in need of, at the time he is in need of it. By learning these rules in these “billion courses and gazillion articles” and following them, women are in fact worshipping their Lord. Isn’t our Deen the most beautiful?! Apologies as I could not answer in just a few sentences and also for saying you were being “Rather selfish” but this is exactly how it appears from your own words however it my not be so.

I am not going to delete the thread despite Brother CH's rather selfish comment. I believe it can be insha-allah very beneficial for men and women to realise the importance of recording women's cycles. As Allaamah Shaami rahimahullah says, "Men are responsible for educating them in religion, the principles of faith (aqaaid) and the branches that they are in need of in all the states of life." Insha-allah will post my answer later. Apologies for the delay but I've had a busy morning today and was not up to answering yesterday

Insha-allah will reply later.

A Simple Step to Success By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh As believers, we all have a responsibility to live our lives according to the commands decreed by Allāh ta‘ālā. While some are more guilty than others, from time to time we all find ourselves in breach of His Laws. Whilst advising friends who had joined me in i‘tikāf during the last ten days of Ramadān this year (November 2007), a thought came to my mind which I felt strongly would be helpful for a believer to keep within the bounds set by Allāh ta‘ālā. I would like to share this with my dear readers too. Rasūlullāh sallallāhu ‘alayhi wasallam said: In light of this Hadīth, every individual should imagine before carrying out any action, that this may be his/her final action. If we carry out this exercise with full conviction, it will prove sufficient to keep us steadfast in abstaining from sins and fulfilling the Commands of Allāh ta‘ālā. Furthermore, it will improve the quality of our good deeds and help us to refrain from sins. Let us take an example to understand this better: If a person who stands for salāh imagines that it could be his final action and that he may not get an opportunity to perform another salāh, he will be able to concentrate to a greater degree and develop greater sincerity. When another person, who intended to miss his salāh out of laziness, imagines that these could be his final moments, it will encourage him to perform his salāh. Whenever an opportunity arises to sin, be it casting lustful glances, backbiting, adultery or taking intoxicants, it should be imagined that these are one’s final moments. One should ask oneself: ‘what if I were to die whilst in this state of sin? Rasūlullāh sallallāhu ‘alayhi wasallam has said that every person will be resurrected in the condition in which he/she died (Muslim), so how will I be able to face my Creator?’ Inshā’allāh, this exercise will prove helpful in keeping us on the path of the Pleasure of Allāh ta‘ālā and keeping us away from His Displeasure. Extracted from 'Inspirations' (Part 1) © Islāmic Da'wah Academy

According to each side they are dealing with crazy...

Pregnancy, Fasting and Fidya Question I am 3 months pregnant. I cannot fast because I am weak due to the fact that I cannot eat a lot. Can I give Fidyah? Answer If you have been advised by a Muslim gynaecologist or doctor that fasting will endanger your life or the life of your baby, then you may leave out the fasts. You will then have to observe the aadhaa of these fasts when you are clean after the pregnancy. Fidyah is only for those who leave out the fast because of a sickness, and do not have hope of ever recovering from that sickness. In fact, even if such a person who had no hope of recovery paid the Fidyah and thereafter recovered, he or she will have to observe qadhaa of the missed fasts. Fidyah is also for those who due to old age cannot observe the fast. Source

Pregnant women fasting My question is regarding my wifes pregnancy and fasting. My wife is 7.5 months pregnant and we have decided that she doesnt fast this year because its the main stage for her pregnancy and it could be a risk. So how much money or people do we feed for every fast. Answer: In the name of Allah, the most Beneficent, the most Merciful. If a woman is in her early stages of her pregnancy and by fasting it would not affect the health of the mother and nor of the unborn child then it is obligatory upon her to fast. However, if the woman genuinely fears harm or sickness for herself or for the unborn child only then it is permissible for her not to fast. There must have been a previous experience where at that time in her pregnancy it affected her or the unborn child’s health. Also if a god fearing qualified Muslim doctor advises her not to fast then she is also exempt from fasting. (Fatawa Hindiyyah p.207 v.1) With regards to your question, after she gives birth and she has recovered and is clean from her postnatal bleeding it is obligatory for her to do qadha of the fasts of Ramadhan. She will not be allowed to give compensation for the missed fasts. Compensation for missed fasts (fidyah) is given by those who cannot fast at all such as a very old man or woman where there is no hope of him getting better. (Maraqi Falah p.453) The conclusion to the answer is that it is obligatory for your wife to do qadha of her fast. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham. Source

Pregnant Women & Fasting Advice from an observant Muslim OBGYN who has advised many pregnant and nursing women during Ramadan Answered by Ustadha Zaynab Ansari & Ustadha Sulma Badrudduja Question: I know for many women who breast feed, they need to keep hydrated so that they are able to produce milk to feed their child. What do you suggestion one should do when wanting to fast but yet still breast feeding? What suggestions can you give for a woman in this situation in order to benefit the most from Ramadan? Answer: The normal case is that Muslim women who are pregnant and nursing must fast. They should also take the means to ensure this. Shaykh Faraz Rabbani has outlined from Ibn `Abidin’s Radd al-Muhtar the case of when a pregnant or nursing woman is exempt from fasting. She may leave fasting if she has a good reason to fear harm for herself or her child. This is through 1. advice from reliable Muslim medical opinion (or a non-Muslim medical opinion if it confirm’s one’s own good reason for fear) 2. previous experience 3. or clear and unmistakable signs It’s very important that women observe how their bodies react to fasting and not ignore obvious warning signs. Sometimes one can see two extremes when it comes to pregnancy/lactation and fasting. Either women automatically assume they cannot fast when pregnant or lactating, and they make no effort to see how their bodies will handle the fast. Or they fast and ignore all warning signs until their health is actually compromised. This is not the way it should be. Women need to strike a balance and understand that every woman’s experience will be different. Some sisters have shown that they have been able to fast while pregnant and lactating. Other sisters, however, simply cannot fast and maintain good health during pregnancy or sufficient milk supply during lactation. In this case, women should keep track of the days they miss and plan to make them up later. Again, being in tune with one’s body is really important. Looking out for obvious warning signs does not mean women should wait until they’ve landed in the hospital. What it does mean is that they have to check things like the frequency and color of their urine, frequency and consistency of stools, and the presence of any type of contractions when pregnant. When nursing, they should also look at the frequency and color of their urine, and be aware of the color of their milk, its quantity, the strength of their let-down reflex, and their baby’s state: contented vs. agitated. Clear warning signs include: 1. dark urine (when pregnant or nursing) 2. constipation (when pregnant or nursing) 3. cramps and contractions (for pregnant women) 4. nausea 5. dizziness 6. a baby who seems agitated, that is, it’s clear that no matter how often you nurse the baby, she or he is not calming down At the first sign of trouble, it’s permitted to break your fast and make up the days later. Please note that this advice comes from an observant Muslim OBGYN who has advised many pregnant and nursing women during Ramadan. In the end, pregnant and nursing women who are not able fasting can still do many things to make the most of their Ramadan. Ramadan is a time when one draws closer to Allah — and this can be done in many forms. She may perform the tarawih prayer, extra prayers and recite Qur’an. She can also do acts of charity and service for others. In addition to the outward forms of worship, many scholars have stressed the importance of inner acts of worship, such as reflecting on one’s bad habits and working steadily towards eliminating them. And Allah knows best, Zaynab Ansari Abdul-Razacq & Sulma Badrudduja (This is an answer combined from two replies to the specific question. Originally answered on the SeekersGuidance Ramadan Course Forum.) Source

Fasting during pregnancy, and the issue of relying on ‘expert medical opinion’ Can you please clarify if I am not going to be fasting in this coming month of Ramadan because of my pregnancy, apart from making up my fasts I want to feed a poor person throughout Ramadan too. What is the ruling on this and how much will I need to pay in pounds for a sufficient feed? Answer: I pray that this finds you well, and in the best of health and spirits. May Allah grant you all good and success in this life and the next. The default is that all adult Muslims are responsible to fast the month of Ramadan. This obligation is only lifted in particular circumstances, with the conditions that Allah and His Messenger (Allah bless him and give him peace) have specified. Pregnant women and those nursing their child are responsible to fast except if there is reasonable fear of undue hardship or for either their health or the health of the child. Undue hardship is hardship that is normally unbearable or difficult to bear. Reasonable fear requires a basis. This basis is either: (a) past experience — such as having tried to fast, while taking the means to be able to, and finding unbearable hardship in doing so; (b) clear signs — such that anyone who sees such a situation would say that one is unable to fast; (c) expert opinion of an upright Muslim doctor who knows the fiqh limits related to such situations. Given that this is not the case with most Muslim doctors do not know the fiqh limits of medical cases, one treats their opinion like that of a non-Muslim doctor — one takes their opinion and then one exercises judgment as to whether one’s situation constitutes ‘undue hardship’ or not. Thus, in most circumstances (unless one knows the Muslim doctor to have reliable understanding of the fiqh of medical issues) one can’t simply take a doctor’s word; rather, one must then judge whether one’s situation entails ‘undue hardship.’ If unsure whether one’s situation entails undue hardship, one should begin fasting — after taking care to attend to one’s nutritional needs properly — and then try to complete the fast. If one then experiences difficulty during the day, then one can break the fast without dislike. If unable to fast, there is no expiation required in the Hanafi school. However, one must make up the missed fasts And Allah alone gives success. Faraz Rabbani Source قال الإمام الكاساني في بدائع الصنائع: وَأَمَّا حَبَلُ الْمَرْأَةِ وَإِرْضَاعُهَا : إذَا خَافَتَا الضَّرَرَ بِوَلَدِهِمَا فَمُرَخَّصٌ لقوله تعالى { : فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ } . وَقَدْ بَيَّنَّا أَنَّهُ لَيْسَ الْمُرَادُ عَيْنَ الْمَرَضِ , فَإِنَّ الْمَرِيضَ الَّذِي لَا يَضُرُّهُ الصَّوْمُ لَيْسَ لَهُ أَنْ يُفْطِرَ فَكَانَ ذِكْرُ الْمَرَضِ كِنَايَةً عَنْ أَمْرٍ يَضُرُّ الصَّوْمُ مَعَهُ . وَقَدْ وُجِدَ هَهُنَا فَيَدْخُلَانِ تَحْتَ رُخْصَةِ الْإِفْطَارِ قال شيخ الإسلام المرغيناني في الهداية: ( وَالْحَامِلُ وَالْمُرْضِعُ إذَا خَافَتَا عَلَى أَنْفُسِهِمَا أَوْ وَلَدَيْهِمَا أَفْطَرَتَا وَقَضَتَا ) دَفْعًا لِلْحَرَجِ قال الإمام الحصكفي في الدر المختار: فَصْلٌ فِي الْعَوَارِضِ الْمُبِيحَةِ لِعَدَمِ الصَّوْمِ وَقَدْ ذَكَرَ الْمُصَنِّفُ مِنْهَا خَمْسَةً وَبَقِيَ الْإِكْرَاهُ وَخَوْفُ هَلَاكٍ أَوْ نُقْصَانُ عَقْلٍ وَلَوْ بِعَطَشٍ أَوْ جُوعٍ شَدِيدٍ وَلَسْعَةِ حَيَّةٍ ( لِمُسَافِرٍ ) سَفَرًا شَرْعِيًّا وَلَوْ بِمَعْصِيَةٍ ( أَوْ حَامِلٍ أَوْ مُرْضِعٍ ) أُمًّا كَانَتْ أَوْ ظِئْرًا عَلَى ظَاهِرِ ( خَافَتْ بِغَلَبَةِ الظَّنِّ عَلَى نَفْسِهَا أَوْ وَلَدِهَا ) … بِأَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِأَخْبَارِ طَبِيبٍ حَاذِقٍ مُسْلِمٍ مَسْتُورٍ ….( الْفِطْر ) يَوْمَ الْعُذْرِ إلَّا السَّفَرَ كَمَا سَيَجِيءُ ( وَقَضَوْا ) لُزُومًا ( مَا قَدَّرُوا بِلَا فِدْيَةٍ وَ ) بِلَا ( وَلَاءٍ ) لِأَنَّهُ عَلَى التَّرَاخِي وَلِذَا جَازَ التَّطَوُّعُ قَبْلَهُ بِخِلَافِ قَضَاءِ الصَّلَاةِ . قال ابن عابدين (رحمه الله تعالى) في رد المحتار: ( قَوْلُهُ بِغَلَبَةِ الظَّنِّ ) تُنَازِعُهُ خَافَ الَّذِي فِي الْمَتْنِ وَخَافَ وَخَافَتْ اللَّتَانِ فِي الشَّرْحِ ط ( قَوْلُهُ بِأَمَارَةٍ ) أَيْ عَلَامَةٍ ( قَوْلُهُ أَوْ تَجْرِبَةٍ ) وَلَوْ كَانَتْ مِنْ غَيْرِ الْمَرِيضِ عِنْدَ اتِّحَادِ الْمَرَضِ ط عَنْ أَبِي السُّعُودِ ( قَوْلُهُ حَاذِقٍ ) أَيْ لَهُ مَعْرِفَةٌ تَامَّةٌ فِي الطِّبِّ , فَلَا يَجُوزُ تَقْلِيدُ مَنْ لَهُ أَدْنَى مَعْرِفَةٍ فِيهِ ط ( قَوْلُهُ مُسْلِمٍ ) أَمَّا الْكَافِرُ فَلَا يُعْتَمَدُ عَلَى قَوْلِهِ لِاحْتِمَالِ أَنَّ غَرَضَهُ إفْسَادُ الْعِبَادَةِ كَمُسْلِمٍ شَرَعَ فِي الصَّلَاةِ بِالتَّيَمُّمِ فَوَعَدَهُ بِإِعْطَاءِ الْمَاءِ فَإِنَّهُ لَا يَقْطَعُ الصَّلَاةَ لِمَا قُلْنَا بَحْرٌ ( قَوْلُهُ مَسْتُورٍ ) وَقِيلَ عَدَالَتُهُ شَرْطٌ وَجَزَمَ بِهِ الزَّيْلَعِيُّ وَظَاهِرُ مَا فِي الْبَحْرِ وَالنَّهْرِ ضَعْفُهُ ط . قُلْت : وَإِذَا أَخَذَ بِقَوْلِ طَبِيبٍ لَيْسَ فِيهِ هَذِهِ الشُّرُوطُ وَأَفْطَرَ فَالظَّاهِرُ لُزُومُ الْكَفَّارَةِ كَمَا لَوْ أَفْطَرَ بِدُونِ أَمَارَةٍ وَلَا تَجْرِبَةٍ لِعَدَمِ غَلَبَةِ الظَّنِّ وَالنَّاسُ عَنْهُ غَافِلُونَ ( قَوْلُهُ وَأَفَادَ فِي النَّهْرِ ) أَخْذًا مِنْ تَعْلِيلِ الْمَسْأَلَةِ السَّابِقَةِ بِاحْتِمَالِ أَنْ يَكُونَ غَرَضُ الْكَافِرِ إفْسَادَ الْعِبَادَةِ . وَعِبَارَةُ الْبَحْرِ وَفِيهِ إشَارَةٌ إلَى أَنَّ الْمَرِيضَ يَجُوزُ لَهُ أَنْ يَسْتَطِبَّ بِالْكَافِرِ فِيمَا عَدَا إبْطَالَ الْعِبَادَةِ ط … ( قَوْلُهُ وَقَضَوْا ) أَيْ مَنْ تَقَدَّمَ حَتَّى الْحَامِلُ وَالْمُرْضِعُ . وَغَلَّبَ الذُّكُورَ فَأَتَى بِضَمِيرِهِمْ ط ( قَوْلُهُ بِلَا فِدْيَةٍ ) أَشَارَ إلَى خِلَافِ الْإِمَامِ الشَّافِعِيِّ رحمه الله تعالى حَيْثُ قَالَ : بِوُجُوبِ الْقَضَاءِ وَالْفِدْيَةِ لِكُلِّ يَوْمٍ مُدُّ حِنْطَةٍ كَمَا فِي الْبَدَائِعِ ( قَوْلُهُ وَبِلَا وِلَاءٍ ) بِكَسْرِ الْوَاوِ أَيْ مُوَالَاةً بِمَعْنَى الْمُتَابَعَةِ لِإِطْلَاقِ قوله تعالى : – { فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ } – وَلَا خِلَافَ فِي وُجُوبِ التَّتَابُعِ فِي أَدَاءِ رَمَضَانَ كَمَا لَا خِلَافَ فِي نَدْبِ التَّتَابُعِ فِيمَا لَمْ يُشْتَرَطْ فِيهِ وَتَمَامُهُ فِي النَّهْرِ ( قَوْلُهُ لِأَنَّهُ ) أَيْ قَضَاءُ الصَّوْمِ الْمَفْهُومُ مِنْ قَضَوْا وَهَذَا عِلَّةٌ لِمَا فُهِمَ مِنْ قَوْلِهِ وَبِلَا وِلَاءٍ مِنْ عَدَمِ وُجُوبِ الْفَوْرِ قال الإمام أبو الإخلاص الشرنبلالي في حاشيته على الدرر: ( قَوْلُهُ خَافَتْ ) الْمُرَادُ بِالْخَوْفِ غَلَبَةُ الظَّنِّ بِتَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ حَاذِقٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ , وَقِيلَ عَدَالَتُهُ شَرْطٌ كَذَا فِي الْبَحْرِ وَجَزَمَ بِهِ فِي الْبُرْهَانِ فَقَالَ : وَطَرِيقُ مَعْرِفَتِهِ الِاجْتِهَادُ فَإِذَا غَلَبَ عَلَى ظَنِّهِ أَفْطَرَ , وَكَذَا إذَا أَخْبَرَهُ طَبِيبٌ حَاذِقٌ عَدْلٌ ا هـ . وَلَمْ يَذْكُرْ مَفْعُولَ الْخَوْفِ لِيَشْمَلَ غَيْرَ الْهَلَاكِ لِمَا قَالَ فِي الْبَزَّازِيَّةِ خَافَتْ الْحَامِلُ عَلَى نَفْسِهَا أَوْ وَلَدِهَا نُقْصَانَ الْعَقْلِ أَوْ الْهَلَاكَ أَفْطَرَتْ

Pregnant Women Fasting? If a woman is pregnant and does not fast, but gives the fidya to the poor, does she still have to make her missed prayers? there are so many people out there who tell me that if you give the money you don’t have to make up the fasts. Answer: Walaikum assalam, I pray this finds you in the best of health and spirits. [1] It is established that unperformed fasts (whether with or without excuse) are obligatory to make up. Giving the expiatory payments (fidya) does not lift the duty of making up the fast. (Ibn Abidin, Radd al-Muhtar) [2] One only leaves fasting due to pregnancy or nursing if there is good reason to fear harm for the mother or baby–based on experience; or reliable Muslim medical opinion (or a non-Muslim’s medical judgment that confirms for one that there is “good reason to fear harm); or clear and unmistakable signs. (ibid) What one should do is attempt to fast, while taking the means to be able to (in terms of fulfilling one’s nutritional and other needs in the night hours). Then, if one finds any undue difficulty therein, one should stop. If this happens a few times, one can assume one is unable to fast, unless circumstances change. And Allah alone gives success. Wassalam, Faraz Rabbani.

Things Women on Menses can do in Ramadan FAQ's - Women Ramadhaan and Women Pregnancy/Nursing & Fasting I'itikaaf for Women

Fasting in the Light of the Sunnah Rulings pertaining to Fasting Saum.pdf

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Menstrual Matters is a project of Whitethread, under the guidance of Mufti Abdur-Rahman Mangera, with the objective of educating women on menstruation and post-natal bleeding, as well as other related subjects. VISIT THE WEBSITE HERE Dr Mufti Abdur-Rahman Mangera established Whitethread Institute with the express purpose of enhancing educational pathways for Muslim scholars. It now serves the important role of allowing scholars to synthesize between modern-day challenges and traditional texts. The Menstrual Matters Project is the latest initiative to emerge from Whitethread, with the objective of educating women on menstruation and post-natal bleeding, as well as other related subjects. Empowered with this knowledge, they will be able to execute their sacred devotions in accordance with the Shari‘ah.

agreed (for now) as it can easily surface again

Randomly choosing from different Mazhabs Q: Why do the Ulama say that we need to stick to one mazhab? Can't one apply one's personal understanding and reasoning in choosing the view of the mazhab which one regards correct? https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fb.jpg&t=1616258361&ymreqid=1e76d8aa-a6f0-66f7-1c61-720001014200&sig=n6Rtb33dZQNDKMxmLue8rg--~D A: In principle, we believe and accept that all four mazhabs are on Haq. Similarly, each mazhab has their proofs which are supported from the Qur'aan and Sunnah. However, hopping from one Mazhab to another is generally done for one of two reasons. Either one randomly chooses the ruling of another Mazhab for one's personal ease and benefit, or one chooses the ruling of another mazhab based on one's discretion and personal understanding. Randomly choosing from different Mazhabs for one's personal ease and benefit is incorrect as it leads to following one's desires. Following one's desires has been strongly condemned in the Qur'aan. Allah Ta'ala states: وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ Do not follow your desires for that will cause you to go astray (Surah Sawd 38:26) On the other hand, if one chooses the ruling of another mazhab based on one's discretion and personal understanding, then this approach will also be incorrect. The reason for this approach being incorrect is that in order for one to be able to understand the full merit of the rulings of each Mazhab, one will need to possess knowledge equal to the knowledge of these Imaams. One will need to have extensive knowledge of the Qur'aan, Hadith and the various sciences of Deen as well as the ability of ijtihaad in order to be able to correctly compare the proofs of one Imaam against the other and thereafter choose which is more correct. Since this level of knowledge is no longer found, we understand that it is safest for one to remain committed to one Mazhab. Apart from this, all four mazhabs unanimously agree that it is not permissible for one to hop from one Mazhab to another, rather one should confine himself to following a single mazhab and thereafter remain committed to its teachings. In this manner, one will succeed in practising on the Qur'aan and Sunnah correctly. For further details refer to: http://ihyaauddeen.co.za/?p=226 http://ihyaauddeen.co.za/?p=289 And Allah Ta'ala (الله تعالى) knows best. اعلم بأن الواجب اتباع ما ترجيحه عن اهله قد علما قال الشامي : أي أن الواجب علي من أراد أن يعمل لنفسه أو يفتي غيره أن يتبع القول الذي رجحه علماء مذهبه فلا يجوز له العمل أو الإفتاء بالمرجوح الا في بعض المواضع كما سيأتي في النظم . وقد نقلوا الاجماع علي ذلك ففي الفتاوي الكبري للمحقق ابن حجر المكي الشافعي قال في زواءد الروضة : انه لا يجوز للمفتي والعالم ان يفتي أو يعمل بما شاء من القولين أو الوجهين من غير نظر وهذا لا خلاف فيه . وسبقه الي حكاية الاجماع فيهما ابن الصلاح والباجي من المالكية في المفتي . وكلام القرافي دال علي أن المجتهد والمقلد لا يحل لهما الحكم والإفتاء بغير الراجح لانه إتباع للهوي وهو حرام إجماعا وإن محله في المجتهد ما لم تتعارض الأدلة عنده ويعجز عن الترجيح وإن لمقلده حينئذ الحكم بأحد القولين إجماعا انتهي . وقال الإمام المحقق العلامة قاسم بن قطلوبغا في أول كتابه تصحيح القدوري إني رأيت من عمل في مذهب أئمتنا رضي الله عنهم بالتشهي حتى سمعت من لفظ بعض القضاة هل ثم حجر فقلت نعم إتباع الهوي حرام والمرجوح في مقابلة الراجح بمنزلة العدم والترجيح بغير مرجح في المتقابلات ممنوع . وقال في كتاب الأصول لليعمري من لم يطلع علي المشهور من الروايتين أو القولين فليس له التشهي والحكم بما شاء منهما من غير نظر في الترجيح . وقال الإمام أبو عمرو في آداب المفتي اعلم أن من يكتفي بأن يكون فتواه أو عمله موافقا لقول أو وجه في المسئلة ويعمل بما شاء من الأقوال والوجوه من غير نظر في الترجيح فقد جهل وخرق الإجماع . وحكي الباجي أنه وقعت له واقعة فأفتوا فيها بما يضره فلما سألهم قالوا ما علمنا انها لك وأفتوا بالرواية الأخري التي توافق قصده قال الباجي وهذا لا خلاف بين المسلمين ممن يعتد به في الإجماع أنه لا يجوز . قال في أصول الأقضية ولا فرق بين المفتي والحاكم إلا أن المفتي مخبر بالحكم والقاضي ملزم به إنتهي . ثم نقل بعده وأما الحكم والفتيا بما هو مرجوح فخلاف الإجماع وسيأتي ما إذا لم يوجد ترجيح لأحد القولين وقولي عن أهله أي أهل الترجيح إشارة إلي أنه لا يكتفي بترجيح أي عالم كان . فقد قال العلامة شمس الدين محمد بن سليمان الشهير بابن كمال باشا في بعض رسائله لا بد للمفتي المقلد أن يعلم حال من يفتي بقوله ولا نعني بذلك معرفته باسمه ونسبه ونسبته إلي بلد من البلاد إذ لا يسمن ذلك ولا يغني بل معرفته في الرواية ودرجته في الدراية وطبقته من طبقات الفقهاء ليكون علي بصيرة وافية في التمييز بين القائلين المتخالفين وقدرة كافية في الترجيح بين القولين المتعارضين . (شرح عقود رسم المفتي ص 16-21) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Imaam Asma‘ee (rahimahullah), a great scholar of this Ummah who passed away in the year 215 A.H. or 216 A.H., narrates the following incident: On one occasion, I set off into the wilderness, accompanied by one of my friends. While traveling, we lost the road. After some time, when we halted, we suddenly came across a tent and thus headed towards it. When we came to the tent, we called out with salaam and heard a woman reply to our greeting. She asked, “Who are you?” We replied, “We were passing by when we lost our way. We then saw your tent and thus came towards you to seek company.” The woman said, “Turn your faces away so that I can (come out of the tent and) fulfil some of the rights of which you are deserving.” We did as she instructed, and she lay down a carpet for us saying, “Sit until my son arrives. He will attend to you and see to that which you require.” We thus sat, and (as we waited the arrival of her son,) she continued to raise the corner of the tent, peeping out. Eventually, she peeped out and said, “I ask Allah Ta‘ala to send us barakah with the one who is arriving, for the camel belongs to my son, but the one riding the camel is not my son.” When the rider arrived, he said, “O Ummu ‘Aqeel! May you be blessed with immense reward for (observing patience on the loss of your son,) ‘Aqeel.” Ummu ‘Aqeel responded, “Woe to you! Has my son passed away?” The man confirmed that he had indeed passed away, to which she asked, “What caused his death?” The man answered, “The camels crowded around him (in a stampede), pushing him into a well.” Ummu ‘Aqeel then said to the man, “Please attend to the needs of these people.” He thus dismounted from the camel, slaughtered a sheep, prepared it with salt and served it to us. We thus ate, while marvelling at the sabr (patience and composure) of Ummu ‘Aqeel. After we completed the meal, she asked us, “Tell me, are any of you well-versed with the book of Allah Ta‘ala (i.e. the Quraan Majeed)?” When I replied that I was, she said, “Please recite to me some verses from the book of Allah Ta‘ala through which I may take solace.” I thus recited the following verses: وَبَشِّرِ الصَّابِرِينَ ﴿١٥٥﴾ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ﴿١٥٦﴾ أُولَـٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَـٰئِكَ هُمُ الْمُهْتَدُونَ ﴿١٥٧﴾ And give glad tidings to the patients ones – those who when a calamity befalls them, they say, “Indeed to Allah Ta‘ala alone do we belong, and indeed to Him alone will we return.” Those – upon them are special blessings from their Rabb and Divine mercy, and those – they are the rightly-guided. (Surah Baqarah v155 – 157) When Ummu ‘Aqeel heard these verses, she asked in wonder, “Is this really what is mentioned in the book of Allah Ta‘ala?” I replied, “By Allah! This is exactly what is mentioned in the book of Allah Ta‘ala!” Ummu ‘Aqeel then said, “Assalaamu ‘alaikum,” and thereafter stood, performed two rakaats of salaah, raised her hands and made du‘aa in the following words, “It is to Allah Ta‘ala alone that we belong, and to Him alone that we will return, and it is from Allah Ta‘ala alone that I hope to receive reward for (exercising patience over the loss of) ‘Aqeel!” She repeated this du‘aa thrice, and then said, “O Allah! I have done what You have commanded me to do, so bless me with the abundant rewards that You have promised me!” (Mir-aatul Jinaan vol. 2, pg. 50) Lessons: 1. A Muslim, in every condition, turns his gaze towards Allah Ta‘ala and hopes for reward from Him. If he undergoes hardship, he exercises sabr (patience) and hopes for reward, and if he enjoys ease and comfort, then he expresses shukr (gratitude) and hopes for reward. 2. To feel sad and grieved over a tragedy is natural. However, such was the composure of Ummu ‘Aqeel that she did not lose herself in her sorrow, and still made arrangements for the meal of the guests. In the same way, if we are afflicted by a difficulty, we must ensure that it does not prevent us from fulfilling the rights of Allah Ta‘ala (e.g. salaah, etc.) and the rights we owe to people. 3. In Islam, purdah between strange men and women is extremely important. It is for this reason Ummu ‘Aqeel ensured that she maintained purdah with the two visitors, by making them turn away when she emerged from the tent to lay down the carpet. Source Islam Muslim Weekly Advice Hope