ummtaalib

Part Eleven The First Muslim to Perform Hijrah with his Family (continued): When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) intended performing Hijrah to Abyssinia, Rasulullah (sallallahu ‘alaihi wasallam) said to him, “Take Hazrat Ruqayyah (radhiyallahu ‘anha) with you. I feel that each of you will support and encourage the other to persevere.” After a while from the time of their departure, Rasulullah (sallallahu ‘alaihi wasallam) asked Hazrat Asmaa (radhiyallahu ‘anha), the respected daughter of Hazrat Abu Bakr (radhiyallahu ‘anhu), to enquire regarding them. After enquiring, she found Rasulullah (sallallahu ‘alaihi wasallam) with her respected father, Hazrat Abu Bakr (radhiyallahu ‘anhu). She said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I received information that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) is presently travelling in the direction of the sea in the condition that his respected family, Hazrat Ruqayyah (radhiyallahu ‘anha) is seated on a saddled donkey.” Rasulullah (sallallahu ‘alaihi wasallam) became pleased and said, “O Abu Bakr (radhiyallahu ‘anhu)! They are the first people in the world to perform Hijrah in the path of Allah Ta‘ala after the two Ambiyaa, Nabi Lut (‘alaihis salaam) and Nabi Ebrahim (‘alaihis salaam), performed Hijrah.” (Mustadrak Haakim #6849)

The Tragedy and Massacre of Ghouta Ghouta has been honoured as “the great homeland” and “one of the best towns” by the Messenger ﷺ. Don’t let its cries go unheard. Sayyiduna Abu Dardaa Radhiyallahu Anhu reports, “I heard the Prophet Sallallahu Alayhi Wa Sallam say, “The day of the great massacre [malhamatal kubra] (day of great number of deaths) is in the camp of the Muslims. In a land which is called al ghouta. Within it is a city which is said of it Damascus. The great homeland of the Muslims.” [Hakim] “The headquarters of the Muslims on will be in Ghouta on the day of al-malhama (the massacre), besides the city of Damascus is among the best towns of Ash Sham (Syria).” [Abu Dawud] A Medic's Testimony: The horrifying reality of working in Syria's Eastern Ghouta 3 APRIL 2018 • 4:44PM I don't know whether writing this is a good idea. I’m not sure whether anything I say will ever be heard – and even if my words do reach the outside world, I have no reason to believe that anything will change. But I will share my story anyway, for it is the story of every man, woman and child who once lived in this land. I was born in Douma, Eastern Ghouta, into a family who has lived here for generations. My father owns a grocery shop, which he inherited from his father before him. Family here is everything. Seven years ago, I wouldn’t have believed that one day people would die of hunger in Ghouta - Syria’s green-belt which enjoys endless sun and the richest soil in the region. People used to say that ‘nobody starves in Damascus, while the sun is shining on its gardens’. These memories are a distant reality now, a tempting dream. When the unrest erupted, I can confidently say that nobody knew where this road was going to lead, or the scale of terror that would be unleashed. At the beginning, almost every aspect of normal life ground to a halt. But this didn’t last long - we found ways to carry on living, to adapt. When schools closed, students continued learning in basements, and when hospitals were bombed, doctors performed surgery in their own homes. Everyone had a purpose, and I soon found mine – I started working in a hospital as a student doctor. It was in the emergency room (ER) that I first witnessed the cost of this war. I have seen the effect of every type of weapon on the human body, from bullets and bombs, to chemical attacks. Some days I saw a sniper’s casualties arrive one by one, and other days whole neighbourhoods or families arrived together. Sometimes there would be dozens of injured patients bleeding on the floor, waiting for us to help them. We would run between them, trying to save several at once, always trying to assess who has a chance of survival, who we should help first. When children were brought into the ER, this is where the sorrow becomes limitless. A child would be brought to hospital, small and clinging to a life that he has barely started living. He has already lost family members, even though he hasn’t yet learnt to say their names. He has lost a house he will not remember. He doesn’t understand why he’s there, why the pain is not going away, why his mother is not beside him. I’ve seen children like this every day. I remember them all, and I know them by name. There was Nour who had both of his legs amputated, and would stare at where his legs should have been, and cry. There was Abdul, who lost an arm at just eighteen months old. These are the cases that break me. I’ve lost count of the times that I’ve seen mothers crying for their lost babies, fathers collapsing at their child’s cold feet, children refusing to let go of their lifeless sibling’s hand, and people who died in anonymity with nobody to mourn them in their final moments. And yet children’s resilience and strength has always left me speechless. Children as young as seven would ask to leave the hospital after being treated, so that they can find food for their families – they would be worried that their siblings would go hungry without them. The siege began in 2013. At the time, we didn’t understand what that meant. We could not yet imagine that we would become prisoners in our own homes, or that food and water would become scarce, whilst disease became rife. A new Stone Age was forced upon us. Soon, everyone was starving, terrified and exhausted. People would farm what was left of their land and wait hungrily for the harvest season – only for the fields to be scorched by planes just before they could harvest it. We’ve seen days when the only food available to eat was the grass we used to feed our cows. Many didn’t even have that. We’ve had to endure unrelenting attacks including bombs in populated areas, the destruction of our schools and hospitals, and a devastating chemical attack that killed hundreds. Our children have been forced to abandon their childhoods. Many carry the burden of trying to make a living for their families, or having to beg on the street to bring home a piece of bread. It is a common sight to see children rummaging through rubbish, looking for something to eat. They think it’s normal to spend their lives dodging bombs, losing their homes and loved ones, or being scared and hungry. Some have gone their entire lives without going for a picnic with their family, or playing in a park. On the rare occasions that fresh fruit and biscuits reached the markets, it wasn’t a treat, but a painful reminder of everything we have lost. Our children who knew nothing but life under siege didn’t know how to peel a banana, or what chocolate tastes like. The war has changed everyone and everything in Eastern Ghouta. Things we thought we could never live without proved to be unimportant, and all our priorities have changed. Now, the first priority is to survive, and the second is to stay sane. The first is out of our control, and the second is a game of chance. But in our darkest days, we support each other. Whenever someone falls, many hands reach down to help them stand up again. In Eastern Ghouta, we have all been pushed to our limits. Everyone has lost something, or someone. And yet, everyone still clings to a precious thread of hope, as we know it is the only reason to take another breath. So we have looked after this hope the way we used to look after our olive trees – it is our last and most valuable currency. Jamiatul Ulama (KZN) Council of Muslim Theologians

Listening Attentively A Requisite for ‘Ilm and Hidāyah By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The great muhaddith and faqīh, Sufyān Ibn ‘Uyaynah rahimahullāh states: The first step towards acquiring ‘ilm is istimā‘ i.e. listening attentively, then to understand, then to memorise/remember, then to act upon it and propagate. The importance of listening with full attention is the first step and an essential requisite for success in acquiring ‘ilm, which is the prerequisite to acting according to the Wishes of the Creator. It is for this reason Allāh ta‘ālā used the word istimā‘ (listening with intent) instead of sam‘ (merely to listen with or without intention), followed by the word insāt (to become silent), when stating the adab of listening to the Qur’ān in the following verse: When the Qur’ān is recited, listen to it attentively and be silent, so that you may be showered with mercy. (7:204) Allāh ta‘ālā has promised to bestow His Mercy upon those who listen attentively, which will manifest in the form of the ability to abstain from wrong and engage in good deeds. Allāh ta‘ālā states: ..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). (39:18) The importance of istimā‘ can be further understood by how Allāh ta‘ālā addressed Mūsā ‘alayhis salām when sending revelation to him. Allāh ta‘ālā states: I have chosen you (for prophethood), so listen attentively to what is revealed. (20:13) The commentators of the Qur’ān have mentioned that when Mūsā ‘alayhis salām was commanded that he should listen attentively to what is revealed to him, he stood on a rock, leaning against another, placed his right hand over his left, dropped his chin on his chest and stood listening attentively. From the above it is clear how important it is to listen attentively when seeking knowledge or listening to a discourse: only those people will genuinely benefit who listen attentively with sound understanding. How to Listen Attentively The pious predecessors have defined the term istimā‘ in detail. Wahb Ibn Munabbih rahimahullāh further explains the essence of istimā‘ by stating that it comprises of the following: a. Keeping the body motionless. A person should not engage any part of his body in anything whilst listening. He should become motionless. Fidgeting, playing around with clothes and other such actions dilute the concentration one needs when listening to religious discourses and lessons. The Sahābah radhiyallāhu ‘anhum, when in the company of Rasūlullāh sallallāhu ‘alayhi wasallam, would sit so still that they were described with the phrase, “as if birds were sitting on their heads.” If a bird was to sit on a person and he desired that it does not fly away, he will need to be extremely still. This was the condition of the Sahābah radhiyallāhu ‘anhum whilst sitting in the company of Rasūlullāh sallallāhu ‘alayhi wasallam and listening to him. b. Lowering the gaze. In essence, lowering the gaze means that one should not be distracted by anything and be totally focused towards the lesson being imparted. Hence, a person needs to abstain from looking here and there. Focussing in a manner which will prevent one from being distracted is essential to listening attentively. This can be achieved by either looking down or at the speaker. Furthermore, it portrays interest to the speaker which will further enhance the quality of delivery. c. Attention of the ears. During the discourse or lesson, a person should lend his ears only to the speaker. d. Attention of the mind. Whilst listening, the mind should also be alert and attentive. Being preoccupied or thinking about other things will be a hindrance in giving the required attention. It is for this reason students are advised to disengage from all such activities and devices which occupy the mind. e. Firm intention to act. If a person does not intend to act upon the knowledge being imparted, his attention will not always be completely focused. Having a firm intention to practice will motivate a person to focus on everything being said. When a person adopts such a manner of listening then he will fulfil the requisites of istimā‘ and gain the Pleasure of Allāh ta‘ālā. Allāh ta‘ālā will in return, grant him the correct understanding of knowledge and enlighten his heart with a special Nūr. Consequently, he will become from those who have been guided and granted a deep level of understanding, i.e. wisdom, as stated in the verse of the Glorious Qur’ān: ..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). [39:18] May Allāh ta‘ālā grant us the tawfīq to implement the act of listening attentively so that we may acquire true benefit from religious discourses and lessons. Āmīn. © Riyādul Jannah (Vol. 25 No. 9, September 2016)

Q. Assalamu alaykum I would like to know the ruling on a woman sitting to read salaah in the latter stages of her pregnancy? Is it allowed? (Question published as received) A. In general, a pregnant woman is not exempt from standing and performing Salaah. However, if a pregnant woman experiences severe difficulty in making Qiyaam (standing) and/or Ruku and Sajdah, then she may sit and perform Salaah, irrespective if this occurs during the early or latter stages of pregnancy. (Tahtaawi Ala Maraaqil Falaah 1/400/1) 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)

Question and Answer: Q. As is common knowledge there are many ahadith with regard to importance and the obligation of keeping family ties in Islam. Does this also apply with regard to all in-laws such as keeping family ties with father in law , mother in law, brother in law, sister in law, son in law, daughter in law etc. Are the keeping of such ties obligatory on a Muslim and/or If such ties are broken will it earn the displeasure of Allah Rabbul Aalameen. And does it apply to the one who breaks such ties or to all parties concerned. Also this does not create a good environment and makes it difficult for the family member that is married to maintain good family ties. Also what does keeping family ties actually entail. Understandably the relationship is not the same as a blood relationship. Merely greeting for the sake of doing so when meeting by chance or at a function for the sake of pretense in public and avoiding the inlaws as far as possible. Does that mean the ties are broken or maintained. Jazaak Allah Khair, Your Brother in Islam. (Question shortened and published) A. The obligation of maintaining family ties does not extend to one’s in-laws. It rather refers to one’s own family. Nonetheless, a good relationship with one’s in-laws is still important as it impacts on the husband’s relationship with his wife and his children. If the relationship with the in-laws sours then the marriage will not be left unscathed. In most relations in life, a level of patience and tolerance is required. Life is not hiccup-free. When considering the issues you have with your in-laws and how to deal with them, reverse the situation in your mind and imagine your wife in your position having to deal with the same issues with your family. The manner in which you think it appropriate for her to deal with your family is the manner in which you should deal with your in-laws (Do note that a man's sister-in-law is not his Mahram, hence purdah should be maintained between them.) At the end of the day, we all are human which, by default, means that we are flawed. Hence, it is to be expected that someone would say or do something inappropriate or behave in an unbecoming manner. When Allah Ta'ala speaks of the righteous, He says, “Those who give (in charity) in times of both ease and hardship, those who suppress their anger and forgive others; and Allah loves those who do good.” (Surah 3, Verse 134) In this verse, there is a subtle indication that we will be faced with situations that anger and infuriate us, that try our patience and that we will have to deal with people who will offend us. For only if this happens will we be able to gain the virtue of suppressing our anger and forgiving others. We should also consider that our in-laws have given their daughter and their sister to be under our care, to be of assistance to us, to be our partners and faithful companions and to be the mothers of our children. They will be the grandparents, uncles and aunts of our children who will love and care for them. If we cannot have patience with our in-laws and forgive their mistakes, then who will have patience with and who will we forgive? Yes, there are times when the situation becomes really intolerable and to associate with our in-laws only results in misery. In such situations, a cooling of relations is in order and a superficial relationship of merely greeting and exchanging pleasantries when necessary is acceptable. But this is generally not the case. We must ask ourselves, how much have we implemented patience and forgiveness in our relationships with them? Unfortunately, there are many people who are quick to anger and slow to forgive. Yet, the Sunnah of our beloved master, Rasulullah Sallallahu Alayhi Wa Sallam was that he was slow to anger and quick to forgive; a practice that everyone of us, husbands, wives and in-laws, should strive to inculcate in our lives. If we do this, then we will undoubtedly save many marriages from the problems and heartache that they currently face. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (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

Advice to daughter in law

Advice to Mother in law

Ibn Majah, ad-Daraqutnee and others. It was also related by Malik in al-Muwatta This Hadith of our Prophet صلى الله عليه وسلّم tells us we should not be the cause of any harm and nor should it be reciprocated. It is not just physically harming people but includes every form of harm. Wasiyyah (will) – if a person has some money and he wants to give it to someone who is no related to him. He is allowed but he must not exceed the limits (one third). If he exceeds the limits, he will cause harm to the immediate inheritors. Marriage and relationship between husband and wife. As stated in Surah Al-Baqarah Ayah 231 – someone divorces his wife and then he reconciles with her, but his intention in reconciliation is so that he can cause her harm. · Traveling or being away from the family for a long time and without a good reason – this can cause harm to the wife and family. Breastfeeding – in the case of divorce, the husband tries to take the baby away from the mother and not allow her to feed him. This is prohibited. [See Surah Al-Baqarah : Ayah 233] Selling and trading – when someone is in great need of something, the seller (who knows this) sells him at a very high price – this is not allowed. Someone who wants to buy is not good at bargaining, and because of this the seller sells at a very high price, more than it is worth. Burning rubbish on your property on a windy day. This will cause harm to your neighbours. It may cause harm to the environment and the people in the neighbouring countries. This kind of harm should be brought to an end. Building a high building, as mentioned above. Building a high building where it will obstruct air, sunlight, and moonlight, is not allowed because it will cause harm. Digging a well that will cause damage to the well of one’s neighbour. If one needs to dig a well, he should position it a little further away from his neighbour’s. Behaving on one’s property in a way that will harm his neighbours. Causing bad smell to spread from one’s property to his neighbours.

Part Ten The First Muslim to Perform Hijrah with his Family: Hazrat Anas (radhiyallahu ‘anhu) reports that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had left for Abyssinia, performing Hijrah with his respected wife, Hazrat Ruqayyah (radhiyallahu ‘anha), the blessed daughter of Rasulullah (sallallahu ‘alaihi wasallam). News of their condition was delayed, and hence Rasulullah (sallallahu ‘alaihi wasallam) became concerned and would come out of Makkah Mukarramah, seeking information in their regard. Eventually, a woman came to Rasulullah (sallallahu ‘alaihi wasallam) and gave him information regarding them. On this occasion, Rasulullah (sallallahu ‘alaihi wasallam) remarked, “Hazrat ‘Uthmaan (radhiyallahu ‘anhu) is the first person to perform Hijrah in the path of Allah Ta‘ala with his family after Nabi Lut (‘alaihis salaam).” (Majma’uz Zawaa’id #14498) Source: Whatisislam.co.za

Rules of Salaah for a Musaafir (traveller) Q. As -Salaam-Hu-Allaikum Can u please explain to me how do I perform my salaat when I'm travelling and when I get to a destination and stay there less than 15days,Jazakallah . KIND REGARDS (Question published as received) A. A person who intends to travel a distance of 78 kilometres or 48 miles or more (from the boundaries of one’s city/town) is categorized as a Musaafir (traveller). If a Musaafir (traveller) intends to remain at a destination for less than fifteen days, he will also be categorized as a Musaafir (traveller). However, if a Musaafir (traveller) intends to remain at a destination for fifteen days or more, he will only be categorized as a Musaafir (traveller) during his journey. Once he reaches his destination, he will not be categorized as a Musaafir (traveller). As such, if you intend to travel a distance of 78 kilometres or 48 miles or more and stay at a destination for less than fifteen days, you will be categorized as a Musaafir (traveller) during your journey and once you reach your destination. A Musaafir (traveller) will make Qasr i.e. perform two Rakaats of Fardh Salaah instead of a four Rakaats Fardh Salaah. Qasr will be made in the Fardh Salaahs of Zuhr, Asr and Esha Salaahs. There is no Qasr in the Fardh Salaahs of Fajr and Maghrib Salaahs. Similarly, there is no Qasr in Witr, Sunnah and Nafl Salaahs. The Sunnah and Nafl Salaahs should be performed if a person is not in a hurry whilst travelling. (Nurul Idaah 99-102) 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)

The Effects of Company Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned Among the most disastrous elements in this path of sulook is company. It is so detrimental that it can take one to the lowest of the low. Company and association is not restricted to just friends and people. It also refers to the things that we read or hear. Many a times a person’s mind is covered with doubts or his thoughts are scattered after reading an article, or listening to a programme or after seeing a picture. These should not be treated as insignificant. In fact, when it happens for the first time, then such articles etc. should be discarded. Some say that it isn’t a ‘train smash’. Yes, it’s not a train smash, it’s a ‘brain smash’, for this person is now perpetually troubled by these doubts and confounding thoughts. ihyauddeen.co.za

WHAT IS THE REALITY BEHIND THE VERSES OF THE SWORD? Question: I always hear from the people who hate and attack Islam that all the verses in the Quran that have to do with peace (like 60:8) are abrogated by later verses (like 9:5). Is this true? And does this mean supposed Muslims from these groups can go out and start murdering people? How do we know that they are wrong? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The information in reference is incorrect. The verses of peace are permanently entrenched verses and not abrogated. The verses referring to war are specific and within a specific context. These verses do not override the verses of sanctity of life and human dignity and honour. [1] Regardless of the academic discussion on the verse, the position of Islam is straightforward and simple. Islam is a religion of peace and harmony. Islam does not encourage fighting, enmity and hatred. Rather Islam encourages love and affection. The word “Islam” in addition to meaning submission (to Allah) is derived from the Arabic word “Salam” (peace). The Muslims greet others by saying 'Salaam'. This is understood from the following incidents: The mother of Asma (Radhiallahu Anha) was a disbeliever. Rasulullah (Sallallaahu Alayhi Wasallam) commanded Asma (Radhiallahu Anha) to maintain ties with her mother. In the Quran, Allah Ta’āla speaks of the incident of Fir’own who was a tyrant ruler and he disliked Musa (Alayhis salaam) and his followers. Allah Ta’āla commanded Musa (Alayhis salaam) to invite Fir’own to his worship and advised him to address Fir’own in kind words, perhaps Fir’own may take heed. VERSES OF THE HOLY QUR’AAN COMMANDING GOOD TREATMENT OF DISBELIEVERS: 1.And have patience against what they (your enemies) say, and withdraw from them in a beautiful manner. (Surah 73, verse 10) 2. So overlook (their wrong-doings) with gracious forgiveness. (Surah 15,verse 85) 3.And do not debate with the People of the Book except in the best of manners; (Surah 29, verse 46) 4.Invite unto your Lord with wisdom and beautiful advice, and engage them in debate in a style that is best. (Surah 16, verse 125) 5.And be kind (to others) like Allah has been kind to you, and seek not mischief in the land; (Surah 28, verse 77) 6.And turn not your face from people in arrogance, nor walk on earth in insolence. Verily Allah does not love every arrogant boaster. (Surah 31, verse 18) 7.And Allah does not forbid you from being kind and just to those (disbelievers) who do not fight you with regards to Religion, nor evict you from your homes. Verily Allah loves those who are just. (Surah 60, verse 8) 8.And if they (The Pagans) desist (from fighting you) then there should be no transgression (against them), except against a people who are oppressors. (Surah 2, verse 193) 9.And if they (the enemy) incline towards peace then you too, incline towards the same. (Surah 8, verse 61) 10.And if any of the Disbelievers seeks refuge from you, then grant him refuge so that he can hear the Word of Allah, then escort him to a place where he is secure. The above are some of the many verses of the Qur’aan that instruct Muslims to be peaceful, loving and kind. Consider the following verse of the Qur’aan on the sanctity of life. Allah Taala says: مِنْ أَجْلِ ذلِكَ كَتَبْنا عَلى بَنِي إِسْرائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسادٍ فِي الْأَرْضِ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً وَلَقَدْ جاءَتْهُمْ رُسُلُنا بِالْبَيِّناتِ ثُمَّ إِنَّ كَثِيراً مِنْهُمْ بَعْدَ ذلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ Translation: Because of this (incident), we decreed (prescribed) for the Bani Israail that whoever kills another for a reason other than (executing a murder of) a soul or (other than executing someone who causes) corruption on the earth (such as those who ridicule the Ambiyaa), then it is as if he had killed all of mankind. Whoever preserves a life, it is as if he has preserved the lives of the entire mankind. Undoubtedly, our Rasool had come to them (to the Bani Israail) with clear signs (miracles). However, many of them overstepped (by oppression, transgression, violence) the limits on earth thereafter (by rejecting the Ambiyaa and even assassinating many of them.) (Surah Al-Maaidah, Aayah 32) And Allah Ta’āla Knows Best Muhammad IV Patel Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. جلد 4 ص 310 معارف القران [1] پہلی جماعت جو قریش مکّہ کی تھی جنہوں نے میثاق حدیبیہ کو خود توڑ دیا تھا اب یہ کسی مزید مہلت کے مستحق نہ تھے مگر چونکے یہ زمانہ أشهرحرم کا زمانہ تھا جن میں جنگ و قتال منجانب الله ممنوع تھا اس لئے ان کے متعلق تو وو حکم آیا جو سوره توبہ کی پانچویں آیت میں مذکور ہے. فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ. جس کا حاصل یہ تھا کے ان لوگوں نے عہد شکنی کر کر اپنا کوئ حق باقی نہیں چوڑا مگر أشهرحرم کا احترام بہرحال ضروری ہے. اس لئے أشهرحرم ختم ہوتے ھی یا وو جزیرہ العرب سے نکل جاییں یا مسلمان ہو جاییں ورنہ ان سے جنگ کی جاییں گی. تفسير الطبري = جامع البيان ت شاكر (14/ 133) 16473- حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: (إلا الذين عاهدتم من المشركين ثم لم ينقصوكم شيئا ولم يظاهروا عليكم أحدا) ، الآية، قال: هم مشركو قريش، الذين عاهدهم رسول الله صلى الله عليه وسلم زمن الحديبية، وكان بقي من مدتهم أربعة أشهر بعد يوم النحر. فأمر الله نبيه أن يوفي لهم بعهدهم إلى مدتهم، ومن لا عهد له إلى انسلاخ المحرم، ونبذ إلى كل ذي عهد عهده، وأمره بقتالهم حتى يشهدوا أن لا إله إلا الله، وأن محمدًا رسول الله، وأن لا يقبل منهم إلا ذلك تفسير البيضاوي = أنوار التنزيل وأسرار التأويل (3/ 71) إِلَّا الَّذِينَ عاهَدْتُمْ مِنَ الْمُشْرِكِينَ استثناء من المشركين، أو استدراك فكأنه قيل لهم بعد أن أمروا بنبذ العهد إلى الناكثين ولكن الذين عاهدوا منهم. ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئاً من شروط العهد ولم ينكثوه أو لم يقتلوا منكم ولم يضروكم قط. وَلَمْ يُظاهِرُوا عَلَيْكُمْ أَحَداً من أعدائكم فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلى مُدَّتِهِمْ إلى تمام مدتهم ولا تجروهم مجرى الناكثين. إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ تعليل وتنبيه على أن إتمام عهدهم من باب التقوى تفسیر عثمانی جلد 1ص 541 الإتقان في علوم القرآن

Who are The Blind Followers? Why is Taqlid necessary? This is a book by Shaykh Abu Usamah from South Africa. It covers several major unfounded doubts in the minds of many concerning the issues of following a madhhab (School of Islamic Law). The book is in question and answer format which makes it easier to comprehend. A lot of the discussions have been adapted from “Atharul Hadith” of Shaykh Muhammad ‘Awwamah (may Allah protect him) which has been extremely successful in eradicating many contemporary misconceptions. Download the book – HERE darultahqiq

Qadha/Fidyah for Salaah missed while unconscious Q. A family member was not in a conscious state for 2 months before passing away and was unable to perform Salaah. Is there Fidyah for the Missed Salaahs? (Question summarized and published) A. In principle, if a person had been unconscious for a period of five Salaahs or less, it will be necessary to make Qadha (make up) of the missed Salaahs. In an event of a person passing away in such a state, the Fidyah amount of the missed Salaahs will suffice Inshallah. However, if the period of unconsciousness lasted for six Salaahs or more, Qadha and Fidyah of the missed Salaahs will not be necessary. (Hidaayah 1/78) 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

Part Nine Hijrah to Abyssinia: After Hazrat ‘Uthmaan (radhiyallahu ‘anhu) accepted Islam, his uncle, Hakam bin Abil ‘Aas bin Umayyah, caught him and shackled him. He said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Have you turned away from the religion of your forefathers, accepting a new religion? By Allah! I will never release you until you forsake this new religion that you are following!” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) replied, “By Allah! I will never leave this religion nor will I part from it!” Eventually, when Hakam saw the firmness and determination with which Hazrat ‘Uthmaan (radhiyallahu ‘anhu) adhered to Islam, he relented and released him. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had performed both migrations to Abyssinia with his respected wife, Hazrat Ruqayyah (radhiyallahu ‘anha). (Tabaqaat ibn Sa’d 3/40) Source: Whatisislam.co.za

The Sweetness of Perseverance and the Consequence of Haste by Abdur-Rahman For all our young imams and da’is out there, the following is an important account that highlights the wisdom behind a non-hasty and measured approach to reforming opinions and delivering your da’wa. For all our young imams and da’is out there, the following is an important account that highlights the wisdom behind a non-hasty and measured approach to reforming opinions and delivering your da’wa. More often than not, local traditions and opinions held for generations cannot be changed in a short amount of time. It requires great amounts of patience, knowledge, tact and wisdom and above all time. Many of us, with youthful vigor and ‘ilmi zeal, sometimes want to change thing overnight and become greatly depressed when it backfires. The account below may also be helpful for those who have found guidance themselves and would like their parents, siblings, spouse, or friends to also be spiritually enlightened. اَلْأَنَاةُ مِنَ اللهِ وَالْعَجَلَةُ مِنَ الشَّيْطَانِ The Messenger of Allah (Allah bless him and give him peace) said, “Calmness and patient deliberation is from Allah and haste is from Satan” (Tirmidhī). This in an account of the insight and prudence of the Great Imam Abu Hanifa and how his advice is played out by two of his students and the clear consequences of each. The early biographer and historian Saymari relates that Yusuf ibn Khalid al-Samti came from Basra to Kufa and studied jurisprudence under Imam Abu Hanifa. When it was time to return the Imam advised him: “When you reach Basra you will come upon people who already have their leaders [and scholars] that they follow. Do not be hasty in taking up a pillar [in the mosque] and attracting a class [to yourself there], saying, ‘Abu Hanifa said this and Abu Hanifa said that. If you do this your class will be dispersed [very quickly].” Samti left for Basra and felt confident to take up a position [as a teacher] by one of the pillars [of the mosque]. Doing this he began to relate from Abu Hanifa. However, he was very quickly forced to leave his teaching. After this, no one took the name of Abu Hanifa until another senior student of the Imam, Zufar ibn al-Hudhayl, returned to Basra. He began by first sitting in the company of the established shaykhs of the city. When the need arose he would provide them with input about additional support and proofs for their opinions. They liked this very much. He would then say, ‘There is another opinion on this issue that is better than this’ and would cite it and provide evidences for it without revealing to them that it was the opinion of Abu Ḥanīfa being cited. Eventually, these opinions found a place in their hearts and he finally revealed to them that they were the opinion of Imam Abū Hanifa. Their response was now that they were sound opinion and it did not matter who had formulated them. This remained his approach until he had convinced them all of the opinions of Abu Hanifa. He did not live very long and died within either years of the Imam’s death in 158 AH (Akhbar Abu Hanifa wa Ashabuhu p. 104; Al-Madkhal 1:119). zamzam academy

Assalaamu 'alaykum warahmatullaah sis! Welcome back and Jaakillaahu khayran for this reminder...very thought provoking

Islam's unique growth Question What is the meaning of this Hadith: 'Islam began as something strange and will revert to being strange as it began.' Answer This is a Hadith from Sahih Muslim. The Arabic word used in this Hadith: Ghariban can be translated and interpreted in a few ways. 1. The common translation is as you have cited it: strange. This means, that Islam started as something strange; something that people considered as odd. It was unpopular in the society of Makkah. After this Allah Ta'ala spread the winds of guidance and Islam spread far and wide. Thereafter, being a Muslim was not odd anymore. The second part of the Hadith would mean: There would come a time when it will return to this state, i.e, a state of being odd. Those who practice on the ideal Islam will be considered strange and odd. (Al-Mufhim, Hadith: 114, Sharhun Nawawi 'ala Sahih Muslim, Hadith: 370 and Faydul Qadir, Hadith: 1951) 2. After providing the above explanation, 'Allamah Qurtubi (rahimahullah) states: [Since the word Gharib could also mean: a stranger/ traveller] 'It could also be referring to the Muhajirun (early migrators). The Muhajirun were forced to leave their homeland [of Makkah] to protect their religion. [Thus they were travellers who were strangers at first in Madinah]. In this case, the last part of the Hadith would mean that a time will come wherein there would be much trouble on the Muslims once again. This will force them to also leave their homelands once again to preserve their religion as the [earlier] Muhajirun had done.' (Al-Mufhim, Hadith: 114. Also see Sharhun Nawawi 'ala Sahih Muslim, Hadith: 370) 3. Another explanation given by Shaykh 'Abdul Fattah Abu Ghuddah (rahimahullah) is as follows: [One meaning of the word Ghariban is: unique] In the beginning days, Islam managed to spread in a unique way, i.e, despite all opposition, Allah Ta'ala caused it to prevail. The second part of the Hadith would mean: Islam in the latter eras, will also return to its glory in a strange way; in a way that will be unique and unfathomable. Insha Allah. I heard this from the senior 'Alim of India, Moulana Ibrahim Devla (hafizahullah) who heard this directly from Shaykh 'Abdul Fattah (rahimahullah) during one of his visits to India. In instances like this, there is no harm in understanding the Hadith to be referring all of the above meanings, it their own right. This is common in non legislative texts of Shari'ah. (refer: Muqaddimahtut Tafsir of Ibn Taymiyah (rahimahullah), pg. 4) And Allah Ta'ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers.com

INAUGURATION FOR A NEW HOUSE Question I have constructed a new house. is it permitted to do an inauguration? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Alhamdulillah, we are pleased to know that Allah has blessed you with a new house. Thank Allah for this bounty. The concept of inauguration (ceremony) for a new house as in the general norm has no basis in Islam. There are many negative factors in having an opening ceremony for a new house. There is a great possibility of showing off one’s wealth and abilities in the ceremony. That deprives one of the mercy of Allah and barakah. Furthermore, we live in an era of jealously and evil eyes. It is possible that some people may not bear your happiness and begin having jealousy for you. That can be harmful to you. If you wish to express your happiness, you may practice on a sunnah. Invite some pious people (saaliheen) to a meal and request them to preform Nafl Salah in your home and make that place your musalla. A Sahabi, Hadarat Itban bin Malik Radiallahu Anhu invited Rasulullah Sallallahu Alaihi Wasallam to his house to perform Salah in his house so that he could make that place his musalla (place for Salah). He used that occasion to be hospitable to Rasulullah Sallallahu Alaihi Wasallam and other Sahabah who gathered at that time. Remember, this practice too should not be regarded as compulsory. If one violates the laws of Allah and does not follow Shariah, do not expect the new house itself will bring peace to one. There are many people living in a life of misery in spacious mansions. Peace and happiness lies in obeying Allah and his Rasul and Shariah. No amount of money can purchase such peace. If you want the mercy of Allah and barakah in your home, 1) Obey Allah in all aspects of your life. 2) Practice on the sunnah of Rasulullah Sallallahu Alaihi Wasallam. 3) Abstain from committing sins. 4) Recite Quran and Zikr daily in the house. Inshallah, your house will be a means of peace and tranquility for you. And Allah Taala Knows Best Mehrazur Rahman Student Darul Iftaa Brooklyn, NY, USA Checked and Approved by, Mufti Ebrahim Desai.

The Sunnah of exchanging gifts Among the many Sunnats of our Nabi (sallallahu ‘alayhi wasallam) that pertain to our social life is the beautiful Sunnah of exchanging gifts. Rasulullah (sallallahu ’alayhi wasallam) said: ‘Offer gifts to each other, for this creates affection and removes the anger of the hearts.’ (Muwatta Imam Malik, see Al-Tamhid, vol.15 pg.85-91 and Takhrijul Ihya, Hadith: 1453) Sayyidah ‘Aaishah (radiyallahu ‘anha) states: ‘Rasulullah (sallallahu ’alayhi wasallam) use to accept gifts and would give something in return.’ (Sahih Bukhari, Hadith: 2585) This is more appreciated when one comprehends the state of poverty of Rasulullah (sallallahu ’alayhi wasallam). Despite his dire conditions, he (sallallahu ’alayhi wasallam) would ensure to replace the gift offered to him. Repay, at all costs! In one Hadith, Nabi (sallallahu ’alayhi wasallam) instructs us with the following: ‘Repay him who does good to you. If you cannot afford to, then [at least] make du’a for him till you feel that you have sufficiently repaid him.’ (Sunan Abi Dawud, Hadith: 1669 with an authentic chain. See Ma’alim Irshadiyyah, pg.325) Let us inculcate this noble Sunnah and thereby increase our mutual bond with fellow Muslims/relatives. almiftah

Part Eight Dream before Islam: Hazrat Yazid bin Roomaan (rahimahullah) narrates: Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat Talhah (radhiyallahu ‘anhu) had proceeded, after Hazrat Zubair bin ‘Awwaam (radhiyallahu ‘anhu) had accepted Islam, until they entered into the blessed presence of Rasulullah (sallallahu ‘alaihi wasallam). Rasulullah (sallallahu ‘alaihi wasallam) invited them to Islam, recited a portion of the Qur’aan Majeed to them, informed them of the rights of Islam and promised them to receive honor from Allah Ta‘ala if they upheld the Deen of Islam. They both brought Imaan and accepted the message of Rasulullah (sallallahu ‘alaihi wasallam). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I arrived recently from Shaam. (While we were travelling from Shaam,) when we were between Mu‘aan and Zarqaa’, we were as if asleep when we heard a person announce, ‘O people who are asleep! Wake up, for Ahmed (sallallahu ‘alaihi wasallam) has appeared in Makkah Mukarramah!” When we thereafter arrived in Makkah Mukarramah, we heard of you (claiming to be the Nabi of Allah Ta‘ala).” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had accepted Islam in the very early days, before Rasulullah (sallallahu ‘alaihi wasallam) had entered Daar-ul-Arqam. (Ibn Sa’d 3/40)

The Map of Marriage Any intelligent person undertaking a very long journey – through a route which he has not travelled before – will ensure that he makes adequate preparations before he departs. He will seek advice and directions and will make enquiries regarding the road and what to expect. After making all the appropriate preparations and taking all the necessary advice and directions, he will most likely carry a GPS to guide him along the way and prevent him from taking any wrong turns. Marriage is also a journey. However, the journey of marriage is meant to last a lifetime. It takes one through different terrains and past various sceneries. While it may generally be smooth sailing, like a luxury car on an open freeway, there are sometimes the odd and unexpected gravel patches. While the route may mainly usher one past gardens, rivers, waterfalls and rolling seas, it does also sometimes lead one through dry and quiet deserts. If the traveller keeps his eye on the road and focuses on his destination, he will Insha’Allah safely pass through all the hills and valleys as well as gardens and deserts. The believer’s destination in marriage, like everything else, is the pleasure of Allah Ta‘ala. The perfect, all-terrain vehicle that will transport him safely and smoothly through the open freeways as well as the rocky patches is Deen – the path of the Quraan Majeed and Sunnah, while the advice of the ‘Ulama and elders is the GPS, assisting them to remain on this path. As long as the couple are in the right vehicle and remain on the path of Deen and focused on their destination, Insha’Allah they will travel smoothly and will not have a bumpy ride. They will thus travel safely through their journey of marriage, until the angel of death makes them part from each other. uswatulmuslimah.co.za

(Click on pictures to enlarge) darultahqiq

From Our Perspective (part 1) In the recent past, due to several reasons, there has been a significant shift in the channel of Islamic information in our societies. In the past, our system of information was in line with the ancient methods; that is to acquire Islamic knowledge from heart to heart. This was done in madrasahs as well as via the mimbars of the masajid. Now that the world has become a global village, the channel of education has been broadened. Just as this brings some benefit, it also has its hazards. As a result, we have become beset with fitnahs of all kinds. One such trial is the scourge of salafism; a doctrine or ideology that deceitfully claims to uphold the teachings of the salaf, but in reality actually defames the very same thing!! A consequence of this is that people begin to question the legality of other madhahib. In our province, the overwhelming majority are Hanafis. Therefore the attack of these ill-informed individuals would be focused on the Hanafi Madhab. The purpose of this booklet; entitled: ‘From Our Perspective’ is to enlighten one and all about the authentic proofs that support the Hanafi standpoint on issues that these individuals raise objection to. The book is meant to be brief, and therefore most of the chapters have just one clear authentic proof. For more elaboration on such issues, the ‘Ulama can refer to the detailed Arabic works on this subject. Download the e-book – HERE