ummtaalib

Just checked and Shafi'ee position is different. However for hanafi position, I'm posting more Q/A's for clarificatio

You mean the hair in the plait? Most of the hair in the plait will remain dry as its not unplaited Remember this part:

The scalp has to be wet...not all the hair. So you pour water over the head making sure the whole scalp is wet I posted this Q/A because many women think the "roots" of the hair is the end part of the hair

Question and Answer: Q. Does a woman have to open her plaited hair every time she makes Ghusal? It becomes hard to do it all the time with all the chores in the house. Please advise. A. If a woman’s hair is plaited, she is exempted from unplaiting her hair as long as water reaches the roots of her hair (scalp) during Ghusal. However, if water does not reach the roots of her plaited hair during Ghusal, she will have to unplait her hair and wet her scalp and hair. (Shaami 1/153) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Yes i felt it would be thawaabahul..insha-allah Acacia will change it after checking

A son confided in his mother how "everything" is going wrong. Work, family problems, health problems, problems with friends, etc. In the meanwhile, as they were discussing, she was baking a cake. She asked her son if he would like a snack, which, of course, he did. "Here, have some cooking oil." *"Yuck"* says the son. "How about a couple raw eggs?" "Gross, Ma!" "Would you like some flour then? Or maybe baking soda?" "Ma, those are all yucky!" I cant believe you offering me all those things and I am so stressed. You making it worse! To which Mum replies: "Yes, all those things seem bad all by themselves. But when they are put together in the right way, they make a wonderfully delicious cake! Allah works the same way. Many times we wonder why He would let us go through such bad and difficult times. Allah knows that when He puts these things all in His order, they always work for good! We just have to trust Him and, eventually, they will all make something wonderful!" (رسالة الحق) *LESSONS* 1. Trust in Allah and turn to Him for He is the Ultimate Being who controls the universe. *Let Allah make the situation better, you don’t make it bitter!* 2. When conditions come, we should engage more in good deeds, rather than complaining, which ultimately will be of no benefit. *Maybe, the more difficult the road, the more valuable the destination!* 3. We look at life from a telescope, not an aerial view. Basing our actions on a one-sided view may be detrimental. *The further an arrow is pulled back, the faster and further it will fly!* *MAY ALLAH MAKE IT EASY FOR THE ENTIRE UMMAH.* آمين Pearls Of Wisdom💎 Source unknown

Aameen to lovely Du'a and its so good to see this topic continued, Jazaakillah Can you please double check the spelling in thsi word ? - ثَوَابَلهُ

Wa'alaykumuis salaam warahmatullah great way of explaining Masha-allah. Can you mention author of this quote please?

Touching the Holy Qur’an While Being Impure This article by Shaykh Dr. Abul Hasan Hussain Ahmed is a short analysis and presenatation of some of the evidences on the impermissibility of touching the Qur’an whilst being in a state of major impurity (Hadath al-Akbar). Description: According to the Fiqh of the Hanafi Madhhab, it is not permissible for the one who is in the state of major impurity to touch the Mushaf (the actual text of the Holy Qur’an). This includes women in their menses and postpartum period. The evidences: The narration of Amr ibn Hazm: In Imam Malik’s Muwatta[1] it states: Book 15: The Qur’an >> Section 1: The Order to Be In Wudu (When Touching the Qur’an) Book 15, Number 15.1.1: Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm that in a letter[2] that the Messenger of Allah, may Allah bless him and grant him peace sent to Amr ibn Hazm it said that no-one should touch the Qur’an unless he was pure. Malik said, “No-one should carry the Qur’an by its strap, or on a cushion, unless he is pure. If it were permissible to do so, it would also have been permissible to carry it in its cover. This is not because there is something on the hands of the one who carries it by which the Qur’an will be soiled, but because it is disapproved of for someone to carry the Qur’an without being pure out of respect for the Qur’an, and in order to honour it.” Malik said, “The best thing that I have heard about this is the ayat ‘None touch it except the purified.'[3] (Sura 56 ayat 79). It ranks with the ayat in Surat Abasa (Sura 80), where Allah, the Blessed and Exalted, says, ‘No, it is a reminder, and whoever wishes will remember it. Upon honoured pages, exalted and purified, by the hands of scribes, noble and obedient.’ ” —————————————————— [1] Aisha Bewley edn. [2] To Yemen [3] The commentators of the Qur’an have also mentioned that this refers to the Angels alone READ ONLINE

Who are the Ahlul Bayt - Part 3 To emphasize that the command of respect and honour is not only for the wives of Rasulullah Salallahu Alaihi wa Sallam, rather for all those Sahabah Radiyallah Anhum who enjoyed a close relationship with Rasulullah Alaihis Salaam, Rasulullah Sallalahu Alaihi wa Sallam on various occasions gave indication to who else the word Ahlul-Bayt refers to: a) Rasulullah Sallalahu Alaihi wa Sallam declared that Hadrat Fatimah Radiyallah Anha, Hadrat Ali Radiyallah Anhu, Hadrat Hasan Radiyallah Anhu and Hadrat Husein Radiyallah Anhu are from his Ahl (family), as well as Hadrat Wathila ibn al-Asqa' Radiyallah Anhu, who, when he heard Rasulullah Sallalahu Alaihi wa Sallam saying, 'O Allah, these are my Ahlul-Bayt (family)', He asked from far, 'O Rasulullah, what about me?’ to which Rasulullah Sallalahu Alaihi wa Sallam replied, 'and you too are from my family.' (Sahih Ibn Hibaan) b) During the digging of the trench, as the Muhajireen Radiyallah Anhum and Ansar Radiyallah Anhum discussed with regards to which camp should Hadrat Salmaan al-Farsi Radiyallah Anhu join, since each desired having him in their group, Rasulullah Sallalahu Alaihi wa Sallam said, 'Salmaan is from us, from the Ahle-Bayt!' (Al-Mu’jamul Kabir Lit-Tabraani) c) Rasulullah Sallalahu Alaihi wa Sallam enshrouded Hadrat Abbaas Radiyallah Anhu and his children with his shawl and said, ‘These are my family members (Ahle-Bayt).’ (Amalul Yaum Wal Laylah) d) When Rasulullah Sallalahu Alaihi wa Sallam announced the prohibition of his blood relatives (i.e. the children of Haashim and Muttalib) taking Zakaah, he addressed all with the title of 'Ahlul-Bayt'.(Sahih Ibn Khuzaaimah) Hadrat Zaid Bin Arqam Radiyallah Anhu narrated, ‘One day Rasullallah Sallallahu Alaihi Wasallam stood up amongst us to deliver sermon at a watering place known as Khumm. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: “O people, I am leaving amongst you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He then said: The second are the members of my household I remind you of your duties (he repeated this thrice) to the members of my family.” Husain ibn Sabrah (one of those present) asked Hadrat ZaidRadiyallah Anhu: “Who are the members of his household? Aren't his wives the members of his family?” Hadrat ZaidRadiyallah Anhu replied: “His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden.” Husain ibn Sabrah further asked: “Who are they? Thereupon Hadrat ZaidRadiyallah Anhu said: “Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas Radiyallahu Anhum).” (Sahih Muslim) Jamiatul Ulama (KZN) Council of Muslim Theologians

Who are the Ahlul Bayt – Part 2 The first addressee of the word 'Ahle-Bayt' are the honourable and illustrious wives of Rasulullah Sallalahu Alaihi wa Sallam, the reason being: The phrase 'Ahlul-Bayt' in reference to Rasulullah Sallalahu Alaihi wa Sallam appears only once in the Noble Quraan. It appears in the verses wherein the honourable wives were given the choice of living a life of luxury at the cost of being divorced from Rasulullah Sallallahu Alayhi Wa Sallam or remaining married to Rasulullah Sallallahu Alayhi Wa Sallam and enduring an ascetic and abstemious life. Everyone one of his wives chose to forego the luxuries of this world and retain the unparalleled honour of being the wife of Rasulullah Sallallahu Alayhi Wa Sallam in this world and the next. In acknowledgement of the choice that they made Almighty Allah addressed them with two noble titles, viz. 'O wives of Rasulullah (Sallalahu Alaihi wa Sallam), and O Ahlul-Bayt. (Members of the Noble Household of Nubuwwah). (Surah Ahzaab, Verse 32-34) b) Clear mention is made in the hadith quoted by Imam Bukhari in his Sahih that Rasulullah Sallalahu Alaihi wa Sallam would address Hadrat Ayesha Radiyallah Anha with the title 'Ahlul-Bayt. Rasulullah Sallalahu Alaihi wa Sallam would say when entering the house of Hadrat Ayesha Radiyallahu Anha, 'Peace be upon you, O Ahlul Bayt, and the mercy of Almighty Allah and His blessings!' (Sahih Bukhari) c) One version of the salawaat (durood) that was taught by Rasulullah Sallalahu Alaihi wa Sallam (as narrated in Saheeh Bukhari), carries the following wordings: Allahumma Salli Ala Muhammad Wa Azwaajihi Wa Zurriyyatihi Kama Sallayta Ala Aali Ibraheem the meaning is 'O Allah, send salutations upon Muhammad (Sallalahu Alaihi wa Sallam) and on his wives and progeny as you have sent salutations upon the family of Ibrahim.’ This Durood clearly shows that the word 'family' includes the wives of Rasulullah Salallahu Alaihi wa Sallam. To exclude the honourable wives of Rasulullah Sallallahu Alayhi Wa Sallam from being part of the Ahlul-Bayt is not only illogical but absurd as well.

Who are the Ahlul-Bayt (Blessed Household of Rasulullah Salallahu Alaihi wa Sallam) - Part 1 Love for the Ahlul-Bayt (household of Rasulullah Sallalahu Alaihi wa Sallam) has and shall always be an integral part of one's faith. It is through this love that one shall acquire the pleasure of Rasulullah Sallalahu Alaihi wa Sallam, and through its medium, the pleasure of Almighty Allah. Thus, from amongst the edicts issued during the caliphate of Hadrat Abu Bakr, one was: 'Protect (the rights of) Muhammad with regards to his household' Some deviant sectors however wish to mislead the masses into believing that it is only them that love the Ahlul-Bayt, and that the Sahaba Radhiyallahu Anhum, Tabieen, Mufassireen, Muhaditeen, Fuqaha, Sufiya and the general Muslim Ummah from the death of Rasulullah Sallalahu Alaihi wa Sallam failed in their obligation towards the Ahlul-Bayt i.e. they did not show them the love they were deserving off and did not afford them their due rights. The answer to this misconception depends upon first understanding what the phrase 'Ahlul-Bayt' (household members) means. Generally, if one were to inform that he is coming with his family, the host would naturally enquire as to the number and the nature of his family members, in order to make appropriate arrangements. Mere guessing could at times be detrimental, especially if the guest were to arrive with his extended family, viz. his parents, in-laws, brothers and sisters, etc. Even worse than this would be if the host now bars certain members of the guest's household from entering, merely on the basis that he does not recognize them to be from his guest's family. Will the guest not feel humiliated, and will he not demand that either his family be allowed in or else he too shall depart? So too, is the delicate matter of the Ahlul-Bayt. It is not for one and all to decide who should be included in this blessed household and who should be excluded. Rather it is the exclusive right of Rasulullah Sallalahu Alaihi wa Sallam to pinpoint his blessed household. Thus, one needs to turn to the Noble Quraan and the Blessed Sunnah for an explanation in this regard. If we were left to ourselves define who the Ahlul-Bayt are, there would be a mix-up, and that is exactly what we are unfortunately experiencing today in some quarters. Since the Ahlul-Bayt have been afforded great importance in Islam, it was of utmost necessity that clear indication be made regarding who they are? Without clear indication from the Noble Quraan and the authentic Sunnah, each party could easily chalk out his own Ahlul-Bayt, including and excluding members without any solid basis. Allah Ta’ala says, “Many follow mere assumption, whereas in the face of truth, mere assumption is of no avail.” (Surah An Najm; V:28) Jamiatul Ulama (KZN)

Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Daily we hear of the depression rate increasing and escalating. It got me thinking that what is the solution to this? The following hadeeth came to mind: “Show mercy to those on earth, and in turn Allah Ta‘ala will show mercy to you.” The remedy is so simple, i.e. bringing some joy and cheer to the next person, and Allah Ta‘ala will bring cheer to your heart. This in actual fact is the fundamental teaching of Islam. Ihyaauddeen.co.za

lol!

Sunnah of Eating & Drinking Sayyiduna Anas Radiyallahu anhu narrates that Rasulullah Sallallahu alayhi wa sallm said, “Whoever revives my Sunnah loves me. And whoever loves me, shall be with me in Jannah.” (Sunan Tirmidhi) ______________________________ 1) To spread the dining mat (table cloth). (Bukhari) 2) To wash both hands. (Ibn Majah) 3) To remove one's shoes. (Ibn Majah) 4) To eat with the intention of gaining strength for Ibadah. (At-Targhib wat-Tarhib) 5) To sit on the floor. (Bukhari) 6) To eat together and share the utensils. (Ibn Majah) 7) To eat with the right hand. (Bukhari) 8) To eat from what is closest to you on the plate. (Bukhari) 9) To eat with three fingers, but if the need arises, then to use five fingers is also permissible. (Fathul Bari) 10) To refrain from eating or drinking very hot food or drink. (Kanzul Ummal) 11) Not to blow on the food or drink (to cool it). (Abu Dawud) 12) To lick the fingers after eating. (Muslim) 13) If a morsel falls on the floor, one should pick it up, clean it and eat it. (Muslim) 14) Not to criticise the food. (Bukhari) 15) To clean the plate thoroughly ensuring no food goes to waste. (Muslim) 16) To recite the Duas before & after eating. Jamiatul Ulama (KZN) Council of Muslim Theologians

Me too Yaa Rabb! Aameen

Click here for more definitions by ibn Qayyim (Rahimahullah) and ibn Juzzay (Rahimahullah) Levels of Taqwa

The History of Udhiyah Although udhiyah had been ordained an ‘ibādah from the time of Sayyidunā Ādam ‘alayhis salām, special importance was attached to it only after an incident which took place with Sayyidunā Ibrāhīm ‘alayhis salām, and consequently it was made wājib (incumbent) in the time of our Beloved Nabī Muhammad sallallāhu ‘alayhi wasallam in memory of Sayyidunā Ibrāhīm ‘alayhis salām. This is a unique incident in world history and of great spiritual value, which the Qur’ān mentions in Sūratus-Sāffāt: The dreams of the Prophets are regarded as revelations; thus, the observance of slaughtering in a dream is just like receiving the command to slaughter. Sayyidunā Ibrāhīm ‘alayhis salām therefore asked, ‘Are you ready to fulfil this Command of Allāh?’ The son replied, ‘O my father! do that which you are commanded. If Allāh wills, you will find me to be among those who are patient. This was a great trial for Sayyidunā Ibrāhīm ‘alayhis salām. He is commanded to slaughter his only child. A child, who was blessed to him by Allāh ta‘ālā in his old age after making numerous supplications and now reaching the stage where he could assist his old father in his duties and mission. Similarly, it was a great trial for the son too. To obey the command and give away his life was not a trivial or simple thing. However, the son too showed the qualities of his father by submitting and not relying on his own intentions, determination and courage. Entrusting himself to Allāh ta‘ālā, he said, ‘If Allāh wills.’ Further, he did not say, ‘I will have patience,’ but said, ‘you will find me to be among those who are patient’, which is a sign of humility that indicates that he does not claim the quality of patience for himself only. Through the blessings of entrusting themselves to Allāh ta‘ālā and their humility, they did not falter during the stages of this difficult path. The sole bread winning father and his obedient son left home for Minā to carry out the Command of Allāh ta‘ālā. When they finally reached Minā, the father turned the face of his son and placed the knife on his throat and used his full strength to fulfil the order and decree of sacrifice, but the Power of Allāh ta‘ālā intervened in the function of the knife and a call from the heavens turned the events of this whole scene: Then when they had both surrendered (to Allāh) and he had flung him down on his face, we called unto him: ‘O Ibrāhīm! You have already fulfilled the vision. Indeed do we reward the good. Indeed this was a clear test.’ And we ransomed him with a tremendous sacrifice. (37:103-107) And with it a ram was sent down from the Heavens as a ransom for Sayyidunā Ismā‘īl ‘alayhis salām, so that it may be slaughtered in his place. Allāh ta‘ālā accepted this sincere act and deed of his Messenger, Sayyidunā Ibrāhīm ‘alayhis salām - so much so that to keep this act alive as a rite of remembrance till the Day of Judgement, He made it wājib (incumbent) upon the pilgrims in particular and upon the Muslims in general to sacrifice an animal. © Islāmic Da'wah Academy

except for the annoying hand scribbling away

Durood_book.pdf The Gift of Durood & Salaam Published by Madrasha Taleemuddeen Download

Qurbani of Llama

Making up for Udhiya (Qurbani or the Ritual Slaughter) in another Country for Past Obligations

Few people collectively carrying out one nafil Qurbaani in one sheep or goat Q: Can few people buy one sheep or goat and carry out a nafil qurbaani? A: There are two views among our Ulama regarding this mas'alah. According to Mufti Shaf'ee Saheb, Mufti Abdur Raheem Laajpuri and Moulana Yusuf Ludyaanwi (Rahmatullahi Alayhim), one nafil qurbaani can only be carried out on behalf of one person. Two or more people cannot collectively carry out nafil qurbaani in one animal. According to Moulana Ashraf Ali Thaanwi (Rahmatullahi Alayh) and Mufti Mahmood Gangohi (Rahmatullahi Alayh), one nafil qurbaani can be carried out on behalf of few people collectively. It should be borne in mind that this ruling pertains to the validity of the nafil qurbaani if carried out by more than one person. As far as the sawaab is concerned, all the Ulama agree that if one person carries out the nafil qurbaani, he can convey the sawaab to as many people as he wishes. And Allah Ta'ala (الله تعالى) knows best. وقال بعض أهل العلم: لا تجزي الشاة إلا عن نفس واحدة، وهو قول عبد الله بن المبارك، وغيره من أهل العلم (سنن الترمذي 1/277) (وإن) (مات أحد السبعة) المشتركين في البدنة (وقال الورثة اذبحوا عنه وعنكم) (صح) عن الكل استحسانا لقصد القربة من الكل، ولو ذبحوها بلا إذن الورثة لم يجزهم لأن بعضها لم يقع قربة (الدر المختار 6/326) امداد الفتاوى 3/573 فتاوى محموديه 26/310 امداد المفتين 2/957 فتاوى رحيميه 10/56 آپ کے مسائل اور ان كا حل 4/194 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Tafsir al-Jalalayn: Qur’anic commentary by al-Suyuti and al-Mahalli Tafsir Al-Jalalayn is one of the most significant tafsirs, or commentaries, for the study of the Quran. Composed by two “Jalals”- Jalal al-Din al-Mahalli (d. 1459CE) and Jalal al-Din al-Suyuti (d. 1505CE), Tafsir Al-Jalalayn is generally regarded as one of the most easily accessible works of Quranic exegesis beacause of its simple style and one volume length. For the first time ever Tafsir al-Jalalayn is completely translated into an unabridged, highly accurate and readable annotated English translation by Feras Hamza. This Qur’anic commentary is one of the most popular Tafasir in the Islamic world, perhaps even THE most popular Tafsir. Copies of it are available in almost every bookshop and library in the Arab and Muslim world. It is by far the shortest and easiest to understand. Consequently, it is invariably read as an introduction to Classical Tafsirs by millions of students and adults who never go further into the subject. It is thus an immensely successful and influential work not just as the classic introduction to Tafsir, but also as the standard reference work for the language of Qur’an. Al-Jalalayn’s two author’s deliberately summarized, streamlined or simplified the material in order to stay focused on their one overriding aim: to make the literal meaning of the Holy Qur’an completely intelligible in the simplest possible way. Download: https://ia800708.us.archive.org/2/items/TafsirAlJalalayn/TafsirAlJalalayn_eng_suyuti.pdf Read online: https://archive.org/details/TafsirAlJalalayn/TafsirAlJalalayn_eng_suyuti/mode/1up Darultahqiq