ummtaalib

Prepare for Ramadān (Part 1) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Building Stamina Right from the onset of the month of Rajab, we should begin to prepare for Ramadān. By building up slowly over Rajab and Sha‘bān, we will be in peak spiritual condition when Ramadān arrives. To do this we need to make a programme of ibādah and set daily targets. We then need to fix a timetable so that we are able to achieve those targets. Thereafter targets should be reviewed every week or every fortnight, and gradually increased until Ramadān arrives. Then throughout Ramadān this process should continue. If we do not set targets and do not fix a timetable early on, we will not be able to progress. Consequently, we will not develop the necessary spiritual stamina required to maintain the level of performance in order to reap the maximum benefit from Ramadān.

Actually no. There is a difference in meanings and use of both terms As for the other post, I have not approved it as the forum rules does not allow Q/A's from islamqa.info. The reason is that it may leave readers confused in some issues due to contradictory answers from the site and from the usual sites we post from. Also I need time to read it and have it checked as I'm not a scholar. Jazaakillah for posting

Sister please see the following which will be of help... Taqiyyah Tawriyah Jazaakillah for bringing this up as we all learn from questions. If you find another meaning to it from your teacher please post here.

Greeting strangers of the opposite gender Question I heard it is sunnah not to greet strangers of the opposite sex. And if greeted not to respond. Kindly advise on its authenticity as I have come across a Hadith in which Nabi (salallahu ‘alayhi wasallam) greeted women. Answer The issue of interacting with women is closely linked to fitnah (mischief). Therefore one would observe the Hadith commentators always adding the following cautionary note to Hadiths like the one you have cited. ‘This applies as long as there is no fear of fitnah.’ Notes like this are found in abundance in the Hadith commentaries. Hafiz ibn Hajar (rahimahullah) – the celebrated commentator of Sahih Bukhari- writes the following note on Hadiths which apparently allow males to greet females or vice versa: ‘The permissibility is only when one is safe from fitnah (mischief).’ (Fathul Bari, Hadith: 628) This note is imperative especially in our age, since Nabi (sallallahu ’alayhi wasallam) has warned that the greatest fitnah for men in my Ummah is women.’ (Sahih Bukhari, Hadith: 5096) The Fuqaha (Jurists) have ruled that due to fitnah, one should avoid greeting or returning the greeting of a young strange (non Mahram) woman. (Shami, vol.6 pg.369 and others) The rulings of the Fuqaha are indeed deduced from the Hadith of Rasulullah (sallallahu ’alayhi wasallam) whether it be a specific Hadith or a holistic understanding from many Hadiths. The ruling stated above does not change by you stumbling upon one Hadith which states that Nabi (sallalahu’alayhi wasalam) did greet women, as there could be several explanations for this personal practice of Rasulullah (sallallahu’alayhi wasallam). In fact Imam Halimi (rahimahullah) said: ‘Rasulullah (sallallahu ‘alayhi wasallam) was saved from fitnah.’ (Fathul Bari, Hadith: 628) It is absolutely incorrect for one to merely see a Hadith or two on a particular issue, and then deduce one’s own rulings therefrom. Submit to the Jurists We as general people are always encouraged to stick to and abide by the rulings of the highly qualified Fuqaha and avoid trying to deduce rulings directly from the Quran or Hadith. The Fuqaha (rahimahumullah) themselves have done us a great favour by already deducing the rulings of Shari’ah from these sources. All we need to do is submit to their conclusions. Unfortunately, many contemporaries fail to understand this rule! Statements of the Scholars encouraging submission Imam Malik (rahimahullah) said: سلموا للأئمة ولا تجادلوهم، فلو كنا كلما جاءنا رجل أجدل من رجل اتبعناه: لخفنا أن نقع في رد ما جاء به جبريل عليه السلام “Submit to the Imams and don’t argue with them, for if we were to follow every convincing debater, I fear we may end up refuting what Angel Jibrail brought from the skies” (Atharul Hadith, pg.117) Imam Sufyan ibn ‘Uyaynah (rahimahullah) said: التسليم للفقهاء سلامة في الدين “In conceding to the Fuqaha (Jurists) is the security for our din” (Atharul Hadith, pg.117) Imam Sufyan Thawri (rahimahullah) said: نسلم ما سمعنا، ونكل ما لا نعلم إلى عالمه، ونتهم رأينا لرأيهم “We follow what we know, and hand over what we do not know to those who do know. We will even question our understanding in favour of theirs” (Al-Intiqa, pg.265, 266) These quotations are so glaring in the current conditions. You may read more on this subject here. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

i read a similar explanation online but did not want to use it. I have sent the question to someone and inshaa-allah will post here if I get a reply. best to ask your teacher. Remember us in du'a and do visit the forum

Wa'alaykumus salaam warahmatullah Welcome to the forum. Unfortunately I myself do not know the answer. I did search online however it is better to ask someone knowledgeable. Inhsaa-allaah will try and find out

A Travellers calculation-Boundary of the City Q. Does a Musaafir calculate his Safr distance from his house/doorstep or from the time he leaves his city or town? (Question published as received) A. A traveller/Musaafir will calculate the distance of travel/Safr (78 kilometres or more) from the boundary of the city i.e. where the buildings of the town ends and not from his house or doorstep. (Fataawa Mahmoodiyyah 7/476) 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.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Islām: A Message of Mercy There are five branches of faith in Islām: 1. Beliefs 2. Worship 3. Good Character and Morals 4. Transactions and Dealings 5. Etiquettes of Social life The fifth branch has a direct bearing on how non-Muslims perceive Muslims and is therefore of great importance in our society. The basic principle of this branch of faith is derived from the saying of the Prophet sallallāhu ‘alayhi wasallam: A (complete and perfect) Muslim is one from whose tongue and hand people are safe. In this booklet, Shaykh-ul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh sheds light on this important yet often neglected branch of faith. Through examples from the Qur’ān, Sunnah and our pious predecessors, we learn just how prominent a role mercy, compassion, tolerance and consideration for others should play in a Muslim’s life. To acquire a printed copy of this booklet please email [email protected] for details. Download PDF

What does the Qur'an say about life on other planets? Q: I'm curious to know what does the Qur'an say about life on other planets (it can be water, plants, anything, etc.). In the news we heard about people exploring other planets and claim they found life there, or there was life there before. A: The Qur'an is a book of hidaayat (guidance) towards Allah Ta'ala. The Qur'an is not a book of science or astrology. Looking for these things in the Qur'an is in actual fact degrading the position of the Qur'an. Imagine a cobbler trying to search for tips regarding cobbling and shoe making in the Qur'an! And Allah Ta'ala (الله تعالى) knows best. ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ ﴿البقرة: ٢﴾ شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ﴿البقرة: ١٨٥﴾ Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Assalaamu 'alaykum warahmatullaah Sister and welcome to the forum. Unfortunately there are no scholars here at this time to answer your question. Please refer to this thread to contact a scholar: http://www.islamicteachings.org/forum/topic/19696-hanafi-fiqh-q-abrowse-learn-or-ask-a-question/ Allah ta'ala grant you khayr and 'aafiyat sister and make your easy. Please contact someone knowledgeable for correct information. I highly recommend you contact Mufti Zubayr Dudha: http://islamictarbiyah.com/fatawa/ [email protected]

Final Bequest – A Plea From The Grave My Dear Child, You will be reading this after my death. Please read the following as though I am addressing you from my Qabr. I may now be lying within a space of approximately two meters by one meter. All around me is sand except for the pieces of wood above supporting the load of sand. That too is weakening and the entire load of sand may soon fall directly on me. Be assured that I loved you. My heart and soul was concentrated on you from the time Allah Ta’ala granted you to me. Your beautiful and innocent smile reminded me of Allah Ta’ala’s beauty. Your cry caused me immense pain and I went out of my way to comfort you. As you grew and attended Madrasah to learn the name of Allah Ta’ala, the Qur’an and how to perform Salah, you represented an investment to me far greater than any other worldly investment I may have left behind. You would make Duas and seek forgiveness on my behalf when I would be unable to do so. My dear child, that day has come. You are on the face of the earth and I may be lying paralysed in its belly. How true is the Hadith of Rasulullah Sallallahu Alayhi Wasallam that a person in a grave is like a drowning person. He awaits the rewards from his beloved. Dear child, I cannot utter a single Subhaanallah. You are my flesh and blood. I love you and if you really love me, I implore you to do the following five things: 1. Be obedient to Allah Ta’ala, that is the greatest reward for you. I am informed of whatever you do, your good deeds please me and your bad deeds cause me pain. 2. Dear child, I know the pain of my death and my absence will gradually decrease and you will carry on with your life. Don’t let engagement of the world make you oblivious of death. Think of me regularly and know that your day will come soon. Do remember death and do prepare for it, send Surah Yaseen every day for me. I will look forward to receiving it. 3. If you can, give some Sadaqah and charity to the poor and needy on my behalf. Allah Ta’ala gave you wealth. If you really love me, give Sadaqah on my behalf. 4. I am lonely in the Qabr. Come and visit me and make Salaam to me. You may not see me or hear me, but Insha’Allah I may see you and hear you. Your standing beside me and making Dua at my Qabr will invoke Allah Ta’ala’s mercy on both of us. 5. Remember, we are from Allah Ta’ala and to Allah Ta’ala is our return. We are merely travellers for a brief moment but our actions here will determine our future for ever. Dear child, exercise patience. We will meet in the Aakhirah Insha’Allah. For that, guard yourself against Shaytaan and his tricks and ensure you live with Imaan and die with Imaan. Mufti Ebrahim Desai (Hafidhahullah)

Du’a when a rooster crowsQuestion Is there a Hadith which states that du’a made when a rooster crows is accepted? Answer I have not come across these exact words in a Hadith. Imam Bukhari and Imam Muslim (rahimahumallah) have recorded the following narration regarding du’a when a rooster crows: Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said, “When you hear a rooster crow, then ask Allah for His bounty, for it has seen an Angel…” (Sahih Bukhari, Hadith: 3303 and Sahih Muslim, Hadith: 2729) Qadi ‘Iyad (rahimahullah) explains, ‘It is hoped that the Angels say Amin to the du’a of this person’ [Therefore we are encourages to make du’a at this time]. (Refer: Fathul Bari, under Hadith: 3303, vol. 6 pg. 353) Insha Allah, if a person makes other du’as as well, The Angels will also say Amin. And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers.com

Wa'alaykumus salaam warahmatullaah Welcome to the forum. Inshaa-allaah I'll find out and post

HOW DO WE KNOW THAT FAILURE WAS BECAUSE OF LAZINESS OR TAQDEER? Question: How can we determine that behind our failure in a specific task, whether our laziness is culpable or Allah's will is responsible? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We are living in the world of means. [Asbaab]. We are required to adopt means to fulfil our needs. If one sits back and does not adopt means, then the failure is definitely attributed to one’s negligence. When one adopts means, he should not trust in his means, as the means are not effective in themselves. Our belief is Allah is muassire haqeeqi [the real causer of effects]. To place ones trust in ones means is against our belief. Once a person adopts all the necessary means in achieving anything, he should place his trust in Allah and Taqdeer. Whatever happens after that, whether ones objective is fulfilled or not, it is the decision of Allah. If one’s objective is not fulfilled, he will still be rewarded for adopting means and submitting to Allah and Taqdeer. The greatest act of worship is to submit to Taqdeer and be happy with the decree of Allah. If this attitude is entrenched in an individual, he will have no grief and regrets for anything. And Allah Ta’āla Knows Best Ridwaan Ibn Khalid Esmail [Kasak] Student Darul Iftaa Katete, Zambia Checked and Approved by, Mufti Ebrahim Desai.

Innovations in Deen Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: The only religion which has remained in its pure and original form is the religion of Islam. No other religion enjoys this privilege as with the passage of time people began to make additions and omissions into their religion. They added into their religion things that had no basis whatsoever, and there was no one to weed them out of their wrongs. As a result it became difficult for them to differentiate between the original practices and the innovated practices. However, Allah Ta‘ala has taken the responsibility upon Himself to preserve this deen of Islam in its pristine form. Therefore, He sends a revivalist in every century who will trim and shave off the innovations that people introduced into Deen. The ‘Ulama explain that the effects of innovations are worse than sins, because sins are such that the perpetrators regard it as wrong and hence they may repent one day from it. Whereas, they regard an innovation to be an act of virtue, hence they will never make taubah from it.

HOW DO I DISTINGUISH BETWEEN AHLUL HAQ AND AHLUL BATIL? CONTRIBUTIONS OF THE MADH'HABI SCHOLARS Question: 1. It is said, to know the people of truth(Haq), oneself has to know the truth(haq). But how can a layperson distinguish between haq and batil?, he has to learn from a teacher but what if the teacher is not from Ahlul Haq. What are the signs of ahlul haq? theoraticli and practicly 2. What great service for the ummah have the diffrent scholars from the 4 Madhabs done? Is there any hanafi scholar in madina or macca if not why? JazakAllahu khairan (Query published as received) Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh. The great scholar and well-known Tabi'ee, Muhammed ibn Sireen (Rahimahullah) mentioned: إِنَّ هَذَا الْعِلْمَ دِينٌ، فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ Verily this knowledge (the knowledge of Islam) is (your) religion; so look from whom you are taking your religion. 1. A persons actions are directed by his knowledge and understanding. If one has the correct understanding of Deen, his actions will follow in the correct direction. If his understanding is incorrect, his actions too will be incorrect. It is therefore important to search for reliable and authentic Ulama and seek knowledge from them. The sign of a true Alim is mentioned in the Quran: Allah the Almighty states: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ "Only those fear Allah, from among His servants, who have knowledge." (Surah Fatir - Verse: 28) [1] This means that for a person to be a true, reliable scholar of Deen, it is necessary that he have the fear and awareness of Allah the Almighty embedded in his heart. The knowledge and religious information one possesses is of no value without the consciousness and awareness of Allah Ta'ala. Amongst the various reasons for this, one is that a person who has the fear and awareness of Allah Ta'ala embedded in his heart, he will be honest and truthful when it comes to imparting his knowledge; he will not blur the lines between Haqq and Batil (truth and falsehood) for his gain or another person's gain. A person who fears Allah will not say anything about Shari'ah he does not know. He exercises extreme caution in issues of Shari'ah. Also, one should be vetted by Ulama of Haqq to fall in the category of Ulama. In order to understand the 'Aqaa'id (Beliefs) of Ahlus-Sunnah wal- Jama'ah to be able to distinguish between Ahlul Haqq and Ahlul Batil,[2] we advise one to read the book al-'Aqidah at-Tahawiyyah, This book is a short treatise outlining the beliefs of the Ahlus-Sunnah wal-Jama'ah and was compiled by Imam Abu Ja`far al-Tahawi (Rahimahullah). The book is a very accurate representation of the creed of the Ahlus-Sunnah wal Jama'ah and has gained widespread popularity and acceptance. Kindly refer to the following link to read the book: https://attahawi.files.wordpress.com/2011/10/sharh-al-tahawiyya-fahim-hoosen.pdf Furthermore, one may look for the following characteristics and signs of Ahlul Haq Ulama:[3] He has sufficient knowledge of Deen. He is conscious of Allah Ta'ala. His beliefs, practices, and habits conform to the Sunnah and teachings of Shari'ah. He does not have greed for worldly things. The Ulama and the pious have confidence in him. People with good foresight and good understanding of Deen follow him. The majority of his followers are pious and renounce worldly gains. He corrects his followers and stops them when they do wrong. 2. You query in regards to the services rendered by the Ulama of the four Madhaahib. The very existence of the Ummah today is the "service" rendered by the Ulama of the four Madhaahib. The Qur'an and the Hadith survived throughout the centuries only through the efforts of the Fuqaha (Jurists) and the Muhadditheen (Hadith Scholars) who spent their entire lives in the preservation and accurate dissemination of the Qur'an and the Hadith. In addition to their contribution in literature, they were Muqallideen (Followers of one of the four Madhaahib). You may refer to the following links to get a glimpse of the literary contributions of the Scholars of the four Madhaahib (Especially the Hanafi Scholars): https://ahadithnotes.com/2014/11/23/chronological-list-of-prominent-hadith-scholars-english/ https://ahadithnotes.com/2014/06/02/english-chronological-order-of-major-hanafi-jurists/ https://ahadithnotes.com/2015/05/19/the-contribution-of-the-scholars-of-deoband-in-the-field-of-hadith-reviving-a-forgotten-legacy/ You also query if there are any Hanafi Scholars that reside in Makkah and Madinah. A great number of Hanafi Scholars have resided and continue to reside in Makkah and Madinah. A five volume book in the Arabic language titled Tarikh Ummah fi Siyar A'immah (History of the Ummah regarding the Biographies of the Imams) was prepared by Dr. Salih bin Abdullah Al-Humaid and published by The Center of Makkah History. [4] The book provides the biographies of all the Imams of the Haramain (Makkah and Madinah) since the era of the Sahabah and Tabi'een (Rahimahumullah) and is replete with Hanafi Scholars and Scholars of the three other Madhaahib. Furthermore, a great number of the prominent Hanafi Scholars are buried in Jannat al-Baqi' (Madinah) and Jannat al-Mu'alla (Makkah) which denotes the fact that there were many Hanafi Scholars that lived in Makkah and Madinah.[5] And Allah Ta'āla Knows Best Abdullah ibn Mohammed Aijaz Student Darul Iftaa Baltimore, USA Checked and Approved by, Mufti Ebrahim Desai. صحيح مسلم (1/ 14)[1] حَدَّثَنَا حَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، وَهِشَامٍ، عَنْ مُحَمَّدٍ، وَحَدَّثَنَا فُضَيْلٌ، عَنْ هِشَامٍ قَالَ: وَحَدَّثَنَا مَخْلَدُ بْنُ حُسَيْنٍ، عَنْ هِشَامٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ: «إِنَّ هَذَا الْعِلْمَ دِينٌ، فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ» [2]الفرق بين الفرق - كل الكتاب. [3] Qasdus Sabeel PG.22 [4] http://www.worldlibrary.org/articles/salih_bin_abdullah_al_humaid http://www.arabicbookshop.net/main/details.asp?id=229-177 http://makkah.org.sa/site/index.php/news/309-seyr-aimma.html [5] http://www.ummah.com/forum/showthread.php?276680-Deobandi-Ulama-(rahimahullah)-Buried-in-Jannatul-Baqi

Financial Constraints Q: Globally, nationally and locally, our businesses are going through a financial downturn, generally majority businessmen are becoming despondent and concerned as financial targets and obligations cannot be met. After employing shariah compliant mechanisms in place, please pray and advise on the way forward. Situations amongst some businessmen are critical and are forced to go the bond and bank route and get involved in interest. As much as one does not want to go haraam way, there seems to be no alternative. As we seem to have reached the end of the road, please advise. Also if advices can be given to ulamaa to guide the masses in these trying times from the mimbar etc. We love you all and appreciate your favors upon the ummah. A: The prohibition of interest is clearly and explicitly mentioned in the Noble Qur’aan. Allah Ta`ala states: “And Allah has permitted sale and prohibited riba – interest.” [2:275] On the Day of Qiyaamah, the one who consumed interest will wake up in such a state of bewilderment and shock that it will seem as if he has been affected by the evil touch of Shaitaan. Allah Ta`ala speaks of this in another aayah: “Those who consumed interest will rise [on the Day of Qiyaamah] like the one who has been afflicted by the evil touch of Shaitaan.” In yet another aayah, Allah Ta`ala sounds an extremely severe warning to those who deal in interest despite understanding its evil and prohibition. Allah Ta`ala says: “If you do not do so [desist from dealing in interest] then be prepared to wage a war against Allah and His rasul (sallallahu alaihi wa sallam).” In Surah Aal-e-Imraan, Allah Ta`ala has sounded another warning. Allah Ta`ala says: “O you who believe, don’t devour interest in manifold and fear Allah so that you be successful. And fear the fire (of Jahannum) which has been prepared for the disbelievers.” Commenting on this aayah, Imaam Abu Hanifah (r.a.) said: “This is the most fearsome aayah in the entire Qur’aan Shareef, for Allah has warned the believers of the fire of Jahannum which in actual fact has been prepared for the disbelievers if they do not refrain from the prohibited action i.e. riba – interest.” Nabi (sallallahu alaihi wa sallam) has also sounded stern warnings against those who consume riba. Abdullah bin Hanzhalah (radhiyallahu anhu) reported that Rasulullah (sallallahu alaihi wa sallam) said: “Consuming one dirham of riba knowingly is worse than committing zina thirty-six times.” In another hadeeth, Nabi (sallallahu alaihi wa sallam) is reported to have mentioned: “The fire of Jahannum is more deserving for the one who nourished his body with haraam (riba).” Jaabir (radhiyallahu anhu) reported that Rasulullah (sallallahu alaihi wa sallam) cursed the one who consumes interest, pays interest, the scribe for the interesting-bearing deal and the witness to such a deal.” Interest outwardly seems to be a means of increase in wealth, yet in reality it is a means of decrease. Nabi (sallallahu alaihi wa sallam) said: “No matter how much the interest may be, but it will result in decrease (of wealth).” The prohibition and severity of interest understood from the above-mentioned aayaat and ahaadeeth will appeal to any sensible and understanding individual without the slightest doubt. When the prohibition of riba – interest was revealed the general Muslim public were undergoing constraints much worse than what the present day Muslims face. For months on end not even a fire could be lit in the houses of many. Stones had to be tied on their bellies to fight the pangs of starvation and hunger. They did not have sufficient clothing to cover their entire body. Nights would be spent in darkness, for a lamp could not be burnt to provide light. Their infant children would go on crying out of hunger. Nabi (sallallahu alaihi wa sallam) himself, had to give his armour used in jihaad as collateral for the grains that he had purchased from a Jew to see to the needs of his blessed wives, and in this condition did he leave this world. The greatest solution to all the present crisis is the inculcating of contentment in our lives. Despite the severe constraints that the Muslims were facing during the era of Rasulullah (sallallahu alaihi wa sallam), yet Allah Ta`ala commanded Nabi (sallallahu alaihi wa sallam) not to cast his gaze at the worldly riches of the kuffaar. Involving oneself in interest will bring no benefit to an individual. In fact, it will be a means of loss and detriment as is understood from the hadeeth quoted before where Rasulullah (sallallahu alaihi wa sallam) said: “No matter how much the interest may be, but it will eventually decrease.” In another aayah of the Qur’aan, Allah Ta`ala speaks of the evil worldly consequence of interest: “Allah Ta`ala obliterates riba.” That is why a Muslim should totally refrain from dealing in interest. Muslims can never progress by means of something which Allah Ta`ala has explicitly prohibited, nor will it be a solution to their problems and constraints. Adopting the ways of the kuffaar will in no way bring a person anywhere close to success. Nabi (sallallahu alaihi wa sallam) never worried about his ummat having to face poverty and constraints, for their purpose of life is something much greater and nobler than merely amassing worldly riches, and that is pleasing Allah Ta`ala and earning their rewards for the hereafter. In one hadeeth Rasulullah (sallallahu alaihi wa sallam) mentioned: “I do not fear faqr – poverty befalling you, but I fear that the world would be spread out before you as it was spread out to those before you. Then you would compete with each another in amassing its riches as they had competed, eventually leading to your destruction and ruin as it had destroyed them.” Ibnu Abbas (radhiyallahu anhuma) reported that Rasulullah (sallallahu alaihi wa sallam) said: “Whoever suffers from hunger or want and he conceals his need, Allah Ta`ala takes the responsibility of sustaining him with halaal sustenance for a whole year.” (Mishkaat) In such times of constraints and hardship a mu’min’s focus should be to Allah Ta`ala, for it is only Allah’s assistance that would be able to rope a person out of the predicament that he is facing. Further, one should live within his means and budget his spending. If one is really in debts then he should request his creditors to grant him some leniency and respite. (Adapted from Fatawaa Mahmoodiyyah, vol 17) الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللَّـهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّـهِ وَمَنْ عَادَ فَأُولَـٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿البقرة: ٢٧٥﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿المائدة: ٩٠﴾ عن جابر رضي الله عنه قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء رواه مسلم ( مشكوٰة المصابيح ص244) عن أبي هريرة عن رسول الله صلى الله عليه وسلم قال ليأتين على الناس زمان لا يبقى أحد إلا أكل الربا فإن لم يأكله أصابه من بخاره ويروى من غباره رواه أحمد وأبو داود والنسائي وابن ماجه ( مشكوٰة المصابيح ص245) وعن عبد الله بن حنظلة غسيل الملائكة قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية رواه أحمد والدراقطني وروى البيهقي في شعب الإيمان عن ابن عباس وزاد وقال من نبت لحمه من السحت فالنار أولى به ( مشكوٰة المصابيح ص245) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

The King and the Servant A king had a male servant who, in all circumstances always said, “My king, do not be discouraged because everything Allah does is perfect and flawless.” One day they went hunting when a wild animal attacked the king. The servant managed to kill the animal but couldn’t prevent his majesty from losing a finger. Furious and without showing gratitude, the King said, “If Allah was good, I would not have been attacked and lost a finger.” The servant replied, “Despite this, I can only tell you that Allah is perfect and everything He does is perfect.” Incensed by the response, the king ordered the arrest of his servant. While being taken to prison, he told the king again, Allah is wise & perfect. A few days later, the king left alone for another hunt and was captured by savages who used human beings for sacrifice. On the altar, the savages found that the king was missing a finger and released him as he was considered ‘unworthy’ to be offered to their gods for sacrifice. On his return to the palace, he ordered the release of his servant and said, “My friend, Allah was really good to me. I was almost killed but for the missing finger. However, I have a question for you. If Allah is so good, why did He allow me to put you in prison?” His servant replied, “My king, if I had not been sent to prison, I would have been taken with you and would have been sacrificed because I have no missing finger!” Lesson: Everything Allah Ta'ala does is perfect and contains Divine Wisdom which we in our limited understanding may not comprehend at the time. Often we complain about life and the conditions which we are in and we forget that there is a Creator who knows us better than ourselves and has infinite wisdom in all His decisions. As Muslims, we need to place our complete trust in Him and have full conviction that whatever He does is the best for us. Jamiatul Ulama (KZN)

Iddat of a lady who had a miscarriage Q: I was given three talaqs through whattsapp whilst I was pregnant. I had a miscarriage on the first day of the forth month (exactly 16th week), how long is my iddat? Is the bleeding after the miscarriage nifaas or haidh? A: 1. The Shar'ee ruling in regard to the iddat of a pregnant woman who has a miscarriage is that if the limbs of the foetus are formed, then through the miscarriage her iddat will end. Hence, since the foetus is formed before four months, your iddat has ended. 2. Regard the bleeding after the miscarriage as nifaas. And Allah Ta'ala (الله تعالى) knows best. والسقط إن ظهر بعض خلقه من أصبع أو ظفر أو شعر ولد فتصير به نفساء هكذا في التبيين وإن لم يظهر شيء من خلقه فلا نفاس لها فإن أمكن جعل المرئي حيضا يجعل حيضا وإلا فهو استحاضة (هندية 1/37) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Greatest Champion of Human Rights Human rights are the basic, indisputable rights that every human naturally possesses. These rights are not privileges granted by any ruler or government. They are rights divinely bestowed on all human beings. Rasulullah Sallallahu Alayhi wa Sallam was so particular about these rights that he stated that Islam is to be a well-wisher of others. His magnanimity went so far as to include the enemy combatants captured on the field of battle. In regards to these prisoners of war, He Sallallahu Alayhi wa Sallam issued the verdict, “I urge you to treat the prisoners kindly .” The Sahaabah would then content themselves with dry dates and feed their bread to the prisoners.” (Tabraani) This sublime conduct did not end at humans, but even the right ofanimals to live unharmed was taught by the Messenger of Allah Sallallahu Alayhi wa Sallam.During a journey with Rasulullah Sallallahu Alayhi wa Sallam, some Sahaabah Radhiyallahu Anhum came across a bird’s nest containing a few newly hatched birds. One of them removed the nestlings which caused the mother of the birds to beat her wings frantically in distress. Rasulullah Sallallahu Alayhi wa Sallam noticed this and questioned the Sahaabah, “Who has caused distress to this bird by (removing her) nestlings? Return them to her.” Today we are witnessing one of the most tyrannical eras in human history. Atrocities of the worst kind are plastered daily on the headlines of the media. The need of the hour is the revival of the Islamic spirit of not only justice and equity, but also of compassion and mercy. A global change is the last step of the journey. The first step is for us to embrace this spirit within our own lives, a step which we all have the capability to do. The life of Rasulullah Sallallahu Alayhi wa Sallam brimmed with kindness, compassion and love for Allah’s creation. Whether it was the nobilities of the time or the lowliest of servants, the Prophet’s example was always one of unrivalled mercy. Even the animals and insects were not overlooked by his encompassing nature of mercy. Perhaps the ultimate display of this mercy was at the Conquest of Makkah... Rasulullah Sallallahu Alayhi wa Sallam , standing as victor and conqueror over his greatest of enemies who for 20 years did all they could to terminate Him and the religion of Islam, does not unsheathe the sword, rather he bestows general forgiveness and amnesty. Such forgiveness was and is without similitude in human history. Profound was his example and profound are his words: The best of men is he who brings the greatest benefit to Mankind. (Musnad Shihaab) Those who are merciful will be afforded mercy by Rahmaan (the Most Merciful). Show mercy to the dwellers of the earth and the One in the heaven will be merciful to you. (Abu Dawud) The creation is the family of Allah. Thus the most loved person by Allah is the one who is the best to His family. (Shuabul Imaan) Jamiatul Ulama (KZN) Council of Muslim Theologians

Dispel disunity and hatred in the Ummah Allah gives many opportunities and occasions for a person to be forgiven. But amidst many thousands and millions that Allah forgives, there is one category of people who are always derived from this mercy. These are people who harbor enmity, malice and rancor in their hearts for their fellow Muslim brothers/sisters. Here are some guidelines from Quran and Hadith that will help us dispel and remove this sickness of hatred, bad blood and enmity. Download here al-miftah

Iddat of a pregnant woman Q: I wish to know if I divorce my wife by one talaaq while she is pregnant and she gives birth after one month, does the iddat end there or is it a minimum of three months from the day of divorce? A: The iddat of a pregnant woman terminates upon the delivery of the child. And Allah Ta'ala (الله تعالى) knows best. وعدة الحامل أن تضع حملها كذا في الكافي ... وسواء كانت عن طلاق أو وفاة أو متاركة أو وطء بشبهة كذا في النهر الفائق (الفتاوى الهندية 1/528) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Joining Salaahs during safar Q: Is it permissible for one to join salaahs while travelling? I was informed that it is permissible and it is proven from the Ahaadith. A: There are two types of text in the Qur’an and Hadith. One is categorical and the other is ambiguous. Whenever the text is clear and categorical, all the Imaams are in agreement that the text will have to be followed. However, in the case where the text is ambiguous and there are contradictory narrations found, then each Imaam will employ his ijtihaad and reasoning in reaching the correct conclusion. This work is beyond the ability of the layman and even an Aalim. It is the work of the Imaam who has dedicated his life to researching the correct meanings and explanations of the Qur’an and Hadith. When a person with some knowledge pretends to be able to employ his discretion and tries to arrive at any conclusion then he is overstepping the mark. As a muqallid one has confined himself to the verdict of his Imaam and hence he should remain committed to the mazhab of his Imaam. He should not surpass the mark and begin to randomly pick and choose from various mazaahib according to his discretion. Hence, in the light of this preamble, since there is some apparent contradiction in this regard, our Ulama have preferred those Ahaadith that are more in conformity with the Quranic text. The Qur’an commands that each Salaah should be performed in its prescribed time. Allah Ta‘ala says: “Verily salaah has been ordained upon the believers to be performed in its prescribed time.” (4:103) Furthermore, whenever there is an apparent contradiction in the Ahaadith, we will look at the statements of the Sahaaba to see whether we can find any reconciliation between the contradictory Ahaadith. After viewing the statements of the Sahaaba, we establish that the leading Sahaaba have reported that Rasulullah (Sallallahu Alayhi Wasallam) never joined two Salaahs in one Salaah time besides the occasion of Haj. This is reported by Hazrat Abdullah bin Masood (Radiyallahu Anhu) and Hazrat Abdullah bin Umar (Radiyallahu Anhu) (Nasaai #3010, 597). Similarly, it is reported by Hazrat Abdullah bin Umar (Radiyallahu Anhu) that apart from the occasion of haj, Rasulullah (Sallallahu Alayhi Wasallam) never joined two Salaahs in one Salaah time, not even during a journey. However, during the journey, he would perform one Salaah at the end of the Salaah time and the next Salaah at the beginning of the Salaah time. `Attaaf reports that Naafi` said: “We were returning with Ibnu `Umar (Radiyallahu Anhuma) from Makkah Mukarramah. On that day, we continued travelling until nightfall. We thought that Ibnu `Umar (Radiyallahu Anhuma) had forgotten about the Maghrib salaah and we thus reminded him of the salaah. He however remained silent. We continued travelling until the twilight was close to disappearing (and the time of Maghrib terminating). At that point, Ibnu `Umar (Radiyallahu Anhuma) disembarked and performed the Maghrib salaah. When the twilight disappeared and the time of Esha set in, he performed the Esha Salaah. He thereafter turned towards us and said, ‘We used to do the same with Rasulullah (Sallallahu Alayhi Wasallam) when we were rushing during our journey.’” (Nasaai #569) Similar narrations have also been reported from other leading Sahaaba the likes of Hazrat Anas (Radhiyallahu Anhu) (Majmauz Zawaaid #2974), Hazrat Ali (Radhiyallahu Anhu) (Abu Dawood #1236) and Hazrat Muaaz bin Jabal (Radhiyallahu Anhu) (Majmauz Zawaaid #2975). Lastly, it is reported in the Muatta of Imaam Muhammad (Rahmatullahi Alaihi) regarding Hazrat Umar (Radhiyallahu Anhu) that he had written letters to all his governors commanding them to prevent people from joining salaahs. He also informed them that the one who joins salaahs has committed a major sin. (Muatta Imaam Muhammad #205). On account of the abovementioned narrations, our Ulama’ have mentioned that apart from Haj, it is not permissible for one to combine two salaahs in one salaah time. And Allah Ta'ala (الله تعالى) knows best. باب ما جاء في الجمع بين الصلاتين في الحضر - حدثنا هناد حدثنا أبو معاوية عن الأعمش عن حبيب بن أبي ثابت عن سعيد بن جبير عن ابن عباس قال جمع رسول الله صلى الله عليه و سلم بين الظهر والعصر وبين المغرب والعشاء بالمدينة من غير خوف ولا مطر قال فقيل لابن عباس ما أراد بذلك ؟ قال أراد أن لا يحرج أمته وفي الباب عن أبي هريرة قال أبو عيسى حديث ابن عباس قد روى عنه من غير وجه رواه جابر بن زيد و سعيد بن جبير و عبد الله بن شقيق العقيلي وقد روى عن ابن عباس عن النبي صلى الله عليه و سلم غير هذا. حدثنا أبو سلمة يحيى بن خلف البصري حدثنا المعتمر بن سليمان عن أبيه عن حنش عن عكرمة عن ابن عباس عن النبي صلى الله عليه و سلم قال من جمع الصلاتين من غير عذر فقد أتى بابا من أبواب الكبائر قال أبو عيسى و حنش هذا هو أبو على الرحبي وهو حسين بن قيس وهو ضعيف عند أهل الحديث ضعفه أحمد وغيره والعمل على هذا عند أهل العلم أن لا يجمع بين الصلاتين إلا في السفر أو بعرفة ورخص بعض أهل العلم من التابعين في الجمع بين الصلاتين للمريض وبه يقول أحمد و إسحق وقال بعض أهل العلم يجمع بين الصلاتين في المطر وبه يقول الشافعي و أحمد و إسحق ولم ير الشافعي للمريض أن يجمع بين الصلاتين (ترمذي 1/48) باب ما جاء في الجمع بين الصلاتين - حدثنا قتيبة بن سعيد دثنا الليث بن سعد عن يزيد بن أبي حبيب عن أبي الطفيل هو عامر بن واثلةعن معاذ بن جبل أن النبي صلى الله عليه و سلم كان في غزوة تبوك إذا ارتحل قبل زيغ لاشمس أخر الظهر إلى أن يجمعها إلى العصر فيصليهما جميعا وإذا ارتحل بعد زيغ الشمس عجل العصر إلى الظهر وصلى الظهر والعصرجميعا ثم سار وكان إذا ارتحل قبل المغرب أخر المغرب حتى يصليها مع العشاء وإذا ارتحل بعد المغرب عجل العشاء فصلاها مع المغرب قال وفي الباب عن علي وابن عمر وأنس وعبد الله بن عمرو وعائشة وابن عباس وأسامة بن زيد وجابر بن عبد الله قال أبو عيسى والصحيح عن أسامة وروى علي بن المديني عن أحمد بن حنبل عن قتيبة هذا الحديث. حدثنا عبد الصمد بن سليمان حدثنا زكريا اللؤلؤي حدثنا أبو بكر الأعين حدثنا علي بن المديني حدثنا أحمد بن حنبل حدثنا قتيبة بهذا الحديث يعني حديث معاذ وحديث معاذ حديث حسن غريب تفرد به قتيبة لا نعرف أحدا رواه عن الليث غيره وحديث الليث عن زيد بن أبي حبيب عن أبي الطفيل عن معاذ حديث غريب والمعروف عند أهل العلم حديث معاذ من حديث أبي الزبير عن أبي الطفيل عن معاذ أن النبي صلى الله عليه و سلم جمع في غزوة تبوك بين الظهر والعصر وبين المغرب والعشاء رواه قرة بن خالد وسفيان الثوري ومالك وغير واحد عن أبي الزبير المكي وبهذا الحديث يقول الشافعي وأحمد وإسحق يقولان لا بأس أن يجمع بين الصلاتين في السفر في وقت إحداهما. حدثنا هناد بن السري حدثنا عبدة بن سليمان عن عبيد الله بن عمر عن نافع عن ابن عمر : أنه استغيث على بعض أهله فجد به السيرن فأخر المغرب حتى غاب الشفق ثم نزل فجمع بينهما ثم أخبرهم أن رسول الله صلى الله عليه و سلم كان يفعل ذلك إذا جد به السير قال أبو عيسى هذا حديث حسن صحيح (ترمذي 1/123) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

Pearls of Wisdom: No.53 “Food for the Soul” SUBJECT: BEING GOOD TO YOUR WIVES Allah, The Most Exalted, says: "…And live with them in kindness…" (Quran 4:19) “And among His signs is that He created for you wives from among yourselves, that you may find contentment in them, and He has instilled between you affection and mercy. Verily, in that are indeed signs for people who reflect”. (Quran 30:21) The Messenger of Allah (Peace be upon him) said, “The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women.” (Hadith Tirmidhi) "A believing man should not hate a believing woman. If he dislikes something in her character, he should be pleased with some other trait of hers." (Hadith Muslim) Note: A husband is required to treat his wife with affection, respect her feelings, and show her kindness and consideration. It is the right of the wife to be treated well in all aspects of daily life. The husband should interact with her in a well-mannered way with a respectable attitude, sweet words and a smiling face. Being kind is indeed a pillar of strength that will fortify any marriage relationship. Remember being kind and respectful is more important that be ing right! A single harsh word can cause irreversible harm whereas a polite word could make her day! www.eislam.co.za

Observing purda from adopted children Q: Is observing purda necessary between a man and his adopted daughter or a woman and her adopted son when they reach the age of puberty? A: We have prepared a detailed article on this issue. Below are the details: Islam places great emphasis on the aspect of segregation between males and females and a woman concealing herself from na-mahram (strange) males i.e. males with whom marriage is permissible. Once Hadhrat Ali (Radiyallahu Anhu) was seated by Nabi (Sallallahu Alayhi Wasallam) when Nabi (Sallallahu Alayhi Wasallam) asked, “What is best for a woman?” All the sahaabah remained silent and nobody answered. Hadhrat Ali (Radiyallahu Anhu) said, “When I went back home, I asked Hadhrat Fatimah (Radiyallahu Anha), ‘What is best for a woman?’ In answer she said, ‘That men do not see them.’ So I mentioned that to Nabi (Sallallahu Alayhi Wasallam) and he said: ‘Fatimah is part of me.’” (Musnadul Bazzaar # 526) Likewise, Allah Ta`ala explains in detail in Surah Noor as to which men in whose presence a woman can appear without the need of fully concealing herself. In light of this, the question arises as to the nature of the relationship between a woman and her adopted son, and a man and his adopted daughter. Will purdah be required or can they appear in the presence of each other? The answer to this will be based on the fact as to whether there was any type of foster relationship between the child and the stepmother. Hence, there can be one of three situations: 1. No foster relationship In this case, if the adopted child is a boy then once he reaches the age of adolescence – nearing puberty, the adoptive mother and the other females of the family will have to observe purdah in his presence and count him as a stranger in the laws of purdah, seclusion, nikaah etc. If the adopted child is a girl, then once she reaches the age of adolescence – nearing puberty, she will have to observe purdah before the adoptive father and the other males of the family. 2. Foster relationship through breast milk that was naturally produced due to pregnancy The adoptive mother and father will now be counted as the foster parents and their children will be counted as the foster siblings of the adopted child. Hence, in matters of purdah, seclusion and nikaah they will treat each other as one would treat one’s blood siblings. Therefore, purdah will not need to be observed and marriage with the foster sibling will not be permissible. If the adopted child is a boy then he will be a mahram for the adoptive mother and his foster sisters. Similarly, if the adopted child is a girl then her adoptive father and his sons will be her mahrams. Likewise, the parents of the adoptive mother and father will be regarded as the foster grandparents of this child. 3. Foster relationship through breast milk that was unnaturally produced through the aid of medication etc. and not pregnancy The adoptive mother will be regarded as the foster mother, but not the adoptive father. The children of the adoptive mother will be regarded as the foster siblings of the adopted child. Hence, in matters of purdah, seclusion and nikaah they will treat each other as one would treat one’s blood siblings. Likewise, the parents of the adoptive mother will be regarded as the foster grandparents of this child. Nonetheless, on account of the adoptive father being the husband of the foster mother, the adopted daughter will not have to observe purdah before him. However, the children of the adoptive father from another wife will not be regarded as the foster siblings of the adopted child. Similarly, the parents of the adoptive father will not be regarded as the foster grandparents of the adopted child. Thus, the adopted child will be treated as a stranger for them in matters of purdah, seclusion, nikaah, etc. And Allah Ta'ala (الله تعالى) knows best. عن علي رضي الله عنه أنه كان عند رسول الله صلى الله عليه وسلم فقال أي شيء خير للمرأة فسكتوا فلما رجعت قلت لفاطمة أي شيء خير للنساء قالت ألا يراهن الرجال فذكرت ذلك للنبي صلى الله عليه وسلم فقال إنما فاطمة بضعة مني (المسند البزار رقم 526) وفي المحيط البرهاني 4 / 93 - 94 : فالرضاع في إيجاب الحرمة كالنسب والصهرية. والأصل فيه قوله عليه الصلاة والسلام (يحرم من الرضاع ما يحرم من النسب) . . . . قال أصحابنا رحمهم الله تعالى: وما يتعلق به التحريم في النسب يتعلق في الرضاع إلا في مسألتين . . . . والتحريم بالرضاع كما يثبت من جانب المرأة يثبت من جانب الرجل وهو الزوج الذي نزل لبنها بوطئه ويسميه الفقهاء لبن الفحل. وبيانه: أن المرأة إذا أرضعت بلبن حدث من حمل رجل فذلك الرجل أب الرضيع، لا يحل لذلك الرجل نكاحها إن كانت أنثى وفي الفتاوى الهندية 1 / 343 : وهذه الحرمة كما تثبت في جانب الأم تثبت في جانب الأب وهو الفحل الذي نزل اللبن بوطئه كذا في الظهيرية يحرم على الرضيع أبواه من الرضاع وأصولهما وفروعهما من النسب والرضاع جميعا حتى أن المرضعة لو ولدت من هذا الرجل أو غيره قبل هذا الإرضاع أو بعده أو أرضعت رضيعا أو ولد لهذا الرجل من غير هذه المرأة قبل هذا الإرضاع أو بعده أو أرضعت امرأة من لبنه رضيعا فالكل إخوة الرضيع وأخواته وفي الفتاوى الهندية 1 / 343 : رجل تزوج امرأة ولم تلد منه قط ثم نزل لها لبن فأرضعت صبيا كان الرضاع من المرأة دون زوجها حتى لا يحرم على الصبي أولاد هذا الرجل من غير هذه المرأة وفي الدر المختار مع هامشه رد المحتار 3 / 317 : (ولبن بكر بنت تسع سنين) فأكثر (محرم) (قوله ولبن بكر) المراد بها التي لم تجامع قط بنكاح أو سفاح وإن كانت العذرة غير باقية كأن زالت بنحو وثبة حموي والحرمة لا تتعدى إلى زوجها، حتى لو طلقها قبل الدخول له التزوج برضيعتها لأن اللبن ليس منه قهستاني ط؛ أما لو طلقها بعد الدخول فليس له التزوج بالرضيعة لأنها صارت من الربائب التي دخل بأمها بحر عن الخانية وفي رد المحتار 3 / 221 : ولهذا لو ولدت للزوج فنزل لها لبن فأرضعت به ثم جف لبنها ثم در فأرضعته صبية فإن لابن زوج المرضعة التزوج بهذه الصبية، ولو كان صبيا كان له التزوج بأولاد هذا الرجل من غير المرضعة بحر عن الخانية Answered by: Mufti Yusuf Mulla Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)