ummtaalib

How Is Wudu Valid Whilst Using a Spray Bottle? Question: Can you advise if its possible to do wudhu using a spray bottle, if so is there anything i need to be careful about e.g. Does the water need to drip? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: It is permissible to use a spray bottle to perform wuḍū’ (ablution) as long as the mandatory area of each limb is washed and at least a two drops fall from any portion of the limb as the minimum legal requirement for the validity of wuḍū’. A spray bottle for wuḍū’ should only be used when one is in a condition or situation where he cannot perform wuḍū’ adhering to the Sunnah guidance and methodology. The Fiqh (jurisprudence of the answer): In the Qur’an, Allah The Almighty has commanded us to “wash” (gasl) the limbs. This is different to Masah (wiping). One of the differentiating factors is the flowing of water as a result of washing. Washing necessitates the flow of considerable water. This flow will manifest by the falling of at least two drops according to the strongest position in the Hanafi school of Fiqh. Imam Abū Hanīfah and Imam Muḥammad raḥimahumallah were of the opinion that a minimum of two drops must fall for the validity of washing a limb. This has been deemed as the reliable position of the school by the latter jurists[1]. And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

MASAA-IL PERTAINING TO WUDHU 1. If blood or matter does not move from the place of the wound or sore, Wudhu will not break. Wudhu will only break if the impurity flows out of the wound or sore. 2. If clots of blood come out of the nose while blowing it, Wudhu will not break. Wudhu will only break if the blood is in the fluid state. 3. If a pimple has to burst in the eye, then the Wudhu will only break if the fluid (that comes out of the pimple) flows out of the eye. 4. If the blood in the saliva is more than the saliva, Wudhu will break. Therefore if one's saliva is reddish because of blood, Wudhu will break. 5. Blood appearing on a toothpick will not break Wudhu if the effect of the blood cannot be seen in the saliva. 6. Fluid from a paining ear will break the Wudhu, even if there is no sore or pimple in the ear. 7. Water which flows from the eyes because of the eyes paining, will break the Wudhu. 8. If males fall asleep in the position of Sajdah, but do not topple over, Wudhu is not broken. However, if females fall asleep in the position of Sajdah, Wudhu will break. 9. A doubt will not break Wudhu. One remembers that Wudhu was made, but cannot remember if the Wudhu was broken. In such a case of doubt the Wudhu will be considered valid. 10. During Wudhu one doubts whether a certain part was washed or not. In this case that particular part should be washed. However, if such doubt occurs after the completion of Wudhu, then the Wudhu will be complete. No notice should be taken of the doubt. 11. After Wudhu if one remembers well that a certain part was not washed or Masah of the head was not made, then that part should be washed only or Masah should be made. There is no need to repeat the whole Wudhu. 12. It is not permissible to touch the Quraan Sharif, tray, plate, etc. on which a verse of the Quraan Sharif is written or engraved, without Wudhu. 13. It is Mustahab (preferable) to make Wudhu for each Salaat even though one may be in the state of Wudhu. It is Mustahab only if at least two Rak'aats Salaat have been performed with the previous Wudhu. Thus if one did not perform any Salaat, it will not be permissible to perform fresh Wudhu before that Wudhu has been either broken or at least two Rak'aats Salaat have been performed. 14. If the four parts (that are Farz to be washed in Wudhu) become soaked in the rain or have been washed by swimming or taking a bath etc., then Wudhu will be valid even if one had no intention of Wudhu. 15. While making Wudhu one should take care not to strike the water against the face causing it to splash. To do so is Makrooh. 16. While making Wudhu the eyes should not be closed so tightly that the water is prevented from moistening the eyelashes or blocking the entry of water into the eye wells. To do so is Makroohe Tahrimi. If even one eyelash remains dry or water has not entered the eye wells, the Wudhu will be incomplete. 17. The mouth should not be closed tightly while making Wudhu. To do so is Makroohe Tahrimi. If any part of the lips remain dry, the Wudhu will be incomplete. 18. Wudhu will not be valid if any substance which does not allow water to seep through, sticks on any one of the four parts that are Farz to be washed in Wudhu, e.g. gum, paint, cutex (finger-nail paint), etc. If one realises after Wudhu that some gum or cutex has covered the fingernail (for example), then the Wudhu will only be valid if the gum or cutex is removed and the fingernail washed. There is no need to renew the Wudhu. 19. If removal of the ointment from a sore or wound is harmful then it will not be necessary to remove it. If pouring water over the affected part is also harmful then merely make Masah of the affected part. 20. If the wound or sore is bandaged and one will experience difficulty in opening and tying the bandage for Masah purpose, or Masah on the affected part will be harmful, then Masah should be made over the bandage. 21. If this difficulty does not exist, then it will be necessary to open the bandage, plaster, etc., and make Masah on the affected part. 22. It is best to make Masah over the whole of the upper surface of the bandage, etc. It is Wajib to make Masah of more than half the bandage, etc. If only half or less than half the bandage was covered by Masah, the Wudhu will not be valid. 23. After making Masah if the bandage, plaster, etc., comes loose and it is realised that the affected part has healed, then the Masah made will not be valid. It will now be necessary to wash the particular part. It is not necessary to renew the Wudhu. 24. If the beard is thick then it is not Farz for the water to reach the skin under it during Wudhu. If the beard grows sparsely so that the skin under it can be seen, then it is Farz for the water to reach the skin as well. 25. Liquid that comes out of the eye while yawning does not break Wudhu. 26. Finger-nails should be kept short. Dirt accumulates under long finger-nails. Wudhu and Ghusl will not be valid if the dirt is of such a nature that it does not allow water to seep through. It is also against Islamic hygiene and Tahaarat rules to keep long finger-nails and to allow dirt to accumulate under them. BAD ODOUR The odour of cigarettes, cigars, raw onions, etc. is offensive to both the Musallies and the Malaa'ikah (Angels). If one has smoked then the mouth should be thoroughly washed before entering the Masjid.

THERE ARE 8 NAWAQISE IN WUDHU EIGHT things NULLIFY (break) the WUDHU. They are called NAWAQISE (breakers of) WUDHU. 1. Discharging of URINE, STOOL or the coming out of anything from the PRIVATE PARTS. 2. Discharging of GASES. 3. VOMITING in MOUTHFUL. 4. To fall ASLEEP lying down or by resting the body against something. 5. To FAINT due to some illness or any other reason. 6. Becoming INSANE or going MAD. 7. LAUGHING ALOUD whilst in NAMAAZ. 8. FLOWING of BLOOD or MATTER from any part of the body.

THERE ARE 4 FARAAIDH OF WUDHU (Compulsory Acts) NB. If a FARDH is left out the WUDHU is INCOMPLETE. 1. Washing the FACE from the FOREHEAD to the LOWER portion of the CHIN and from one EAR LOBE to the other. 2. Washing of BOTH the ARMS INCLUDING the ELBOWS ONCE 3. Doing MASAH of a QUARTER of the HEAD ONCE. 4. Washing of BOTH the FEET INCLUDING the ANKLES ONCE. N.B. If any of the FARAA’ID are left out or a HAIRS BREADTH place is left DRY the wudhu will be INCOMPLETE. THERE ARE 13 SUNNATS IN WUDHU If a SUNNAT is left out the WUDHU is COMPLETE but the full SAWAAB of Wudhu is not gained. 1. Niyyat (intention) 2. Reciting of BISMILLAH. 3. Washing of the hands thrice upto the wrists. 4. Brushing the teeth by MISWAAK. 5. Gargling three times. 6. Passing water into the nostrils thrice. 7. KHILAL i.e. to pass wet fingers into the beard. 8. KHILAL of the fingers and toes. 9. Washing of each part THREE times. 10. MASAH of the whole head ONCE. 11. MASAH of both the ears ONCE. 12. Wudhu done SYSTEMATICALLY. 13. Washing of each part one after the other without pause, so no part dries up before the Wudhu is completed. THERE ARE 5 MUSTAHABBAAT IN WUDHU Carrying out a MUSTAHAB act brings SAWAAB or reward but no sin if left out. The items MUSTAHAB in WUDHU are: 1. To begin from the RIGHT. 2. To make Masah of the nape. 3. Not to take ASSISTANCE from anyone. 4. To face the QIBLA. 5. To sit on a high and clean place. THERE ARE 4 MAKROOHAAT IN WUDHU Committing of a MAKROOH act in Wudhu causes the full BLESSING of Wudhu to be lost although the Wudhu will not have to be REPEATED. The items MAKROOH in WUDHU are: 1. To make Wudhu in a DIRTY PLACE. 2. To clean the nose with the RIGHT HAND. 3. To talk of WORLDLY AFFAIRS. 4. To do WUDHU against the SUNNAT.

THE NIYYAT (Intention) It is SUNNAT to make the NIYYAT for WUDHU. For Wudhu one should make the Niyyat at heart that I am performing Wudhu to get rid of HADASE ASGAR. HADASE-ASGHAR: Means the need of Wudhu. METHOD OF WUDHU Using TAHIR (clean) water FIRST wash BOTH the HANDS upto the WRISTS THREE times. Use a MISWAAK for cleaning the teeth and then GARGLE the mouth THREE times. It is SUNNAT to make MISWAAK during WUDHU. By using Miswaak the reward of a NAMAAZ increases 70 times. Thereafter take water upto the NOSTRILS THREE times with the RIGHT hand and clean the nose with the LEFT hand. Then wash your FACE THREE times. Wash from the hairy part of the forehead to below the chin and from one ear lobe to the other. Then make KHILAL of the BEARD. Thereafter wash the RIGHT HAND INCLUDING the ELBOWS THREE times. Then wash the LEFT HAND INCLUDING the ELBOWS thrice. Then make KHILAL of the FINGERS. Thereafter wet the hands and pass them over the head, ears and nape. This must be done ONCE only. It is known as MASAH. MASAH WET THE HANDS AND FINGERS Keep THREE fingers of each hand together (middle finger, ring finger and little finger). Keep thumb and index finger raised (away). Keep thumb, index finger and palm away from the head. Pass the three fingers from the forehead to the upper portion of the nape. Then place the palm on the sides of the head and bring forward to forehead. Then insert the front portion of the index finger into the openings of the ear. Then make Masah behind the ears with the inner part of the thumb. Make Masah of the nape with the back of the middle finger, ring finger and the little finger. Then wash BOTH the FEET INCLUDING the ANKLES THREE times. First the RIGHT and then the LEFT foot. First wash the RIGHT FOOT including the ankle then make KHILAL and of the TOES. N.B. Use the LEFT HAND for KHILAL of toes and washing of the feet. Then wash the LEFT FOOT including the ankle and then make KHILAL of the TOES.

The Fiqh of Wudhu - taken from Taalemul-Haqq (Inter-Islam) WUDHU AND GHUSL IS ALLOWED WITH THE FOLLOWING WATER :- 1. Rain water. 2. Well water. 3. Spring, sea or river water. 4. Water of melting snow or hail. 5. Water of a big tank or pond. Water left over after drinking by human beings, Halaal animals and Halaal birds (e.g. cows, goats, pigeons) is TAAHIR (clean). WUDHU AND GHUSL IS NOT ALLOWED WITH THE FOLLOWING WATER:- 1. All NAJIS or Napaak water. 2. Water extracted from fruit and trees. 3. Water that has changed it's colour, taste and smell and becomes thick because something was soaked in it. 4. Small quantity of water in which something NAJIS has fallen, e.g. Urine, blood, stool or wine or some animal had died after falling into it. 6. Water left over after drinking by HARAAM animals, e.g. dogs, pigs or animals of prey. 7. Water, which a cat drinks immediately after eating a mouse, is NAJIS. 8. Water left by a person who has just drunk wine is NAJIS.

Rules Related to an Excused Person (ma'dhur) <QUESTION> Can you explain the rulings with regards to Wudhu and Taharah for a person who has an excuse, such as continuous urine drops? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, There are two aspects to your question: 1) When and how is an individual classified as an excused (ma’dhur)? 2) What are the rulings concerning a Ma’dhur? As far as the first aspect is concerned, a Ma’dhur in relation to the laws of purity is the one who experiences the continuous exiting of ritual impurity from his/her body, such as continuous nose bleed, chronic virginal discharge (istihadha), continuous exiting of blood from a wound or the dripping of urine continuously, etc…. in a way that it remains for the period of one complete Fard Salat time and that one does not find sufficient time wherein Salat can be offered. After becoming a Ma’dhur once, it is not a condition that these continuous discharges remain for the whole time of every prayer (Salat), rather, by it covering one prayer time; one will be classed as a Ma’dhur. However, it is a condition that this occurs once throughout the other prayer times. This classification of one being a Ma’dhur will terminate when the occurrence of the discharge fails to appear even once for a whole complete Salat time. It is stated in the famous Hanafi Fiqh treatise, Maraqi al-Falah: “A person will not be classed a Ma’dhur until the excuse remains and covers the whole period of a (fard) Salat time wherein the excuse does not seize for even a duration in where one is able to perform ablution and offer Salat, for if it did halt, then one would not be classed as Ma’dhur. This includes where the excuse fails to seize physically in that it is continuous throughout the Salat time, or constructively in that it seizes for a time, but it is too short, thus insufficient for the performance of Wudu and offering of Salat. The condition for one to remain a Ma’dhur is the occurrence of the excuse in the times of each of the subsequent prayer times.” (Maraqi al-Falah Sharh Nur al-Idhah, p. 150) This we become clearer with an example: Suppose Abd Allah had a problem of continuous nose bleed. He bled to the extent that he could not find sufficient time wherein he could perform ablution and offer his Zuhr Salat (this of course would be known by waiting until the end of the time of Zuhr prayer). Due to this, Abd Allah will be classified as a Ma’dhur. When the Asr time came in, the bleeding only occurred once and not throughout the Asr time, even then he will remain a Ma’dhur. The same was the case with the Maghrib prayer. In the time of Eisha prayer, however, the bleeding stopped altogether and did not occur even once. Due to this, Abd Allah now will no longer be classed as a Ma’dhur person. In other words, the condition to be classified a Ma’dhur is the occurrence of nose bleeding throughout the time of a Fard Salat. The condition for one to remain in such a state is the occurrence of this bleeding once in the times of the other prayers, and the condition for one to come out of this state is that the bleeding stops completely and does not occur at all during a complete Salat time. Ruling regarding a Ma’dhur The ruling with regards to a Ma’dhur is that he/she must perform ablution for each Salat time, and with that Wudu, one may carry out all the various prayers and worships. When the time of the prayer exits, Wudu will be nullified and it will be necessary to renew the Wudu. (al-Lubab fi Sharh al-Kitab, 1/64). Sayyida Aisha (Allah be pleased with her) relates that the Messenger of Allah (Allah bless him & give him peace) said to Fatima bint Abi Hubaysh (Allah be pleased with her) who had the problem of chronic virginal discharge (istihadha): “Perform ablution for every Salat until the time of the next Salat appears.” (Sahih al-Bukhari) Therefore, the Wudu will remain throughout the time of the prayer. One may offer obligatory (fard) prayers, optional (nawafil) prayers, touch the Qur’an and all the other forms of worship that require Wudu as long as that Salat time remains. Once, the Salat time comes to an end, fresh Wudu must be made. However, if apart from this problem, Wudu becomes nullified due to some other reason, then the wudu will break and one will have to renew it. An example of this is: a person’s nose began to bleed continuously and refused to stop. At Zuhr time he performed wudu. As long as the Zuhr time remains, his wudu will not become nullified as a result of the bleeding nose. However, if he went to the toilet, or cut himself with a needle and blood flowed, wudu will become nullified and will have to be repeated. (Maraqi al-Falah, P. 149) It is worth remembering here that Wudu will become nullified due to the exiting of the Salat times and not the entering of the subsequent Salat time. Normally, the exiting of one Salat time is the entering time for the next Salat. However, this is not the case with the time between Fajr and Zuhr prayers. The time of Fajr prayer ends at sunrise, but Zuhr time does not commence until midday ( zawal). Therefore, the time of exiting will be considered and not the time of entering. This will be clearer with an example: If wudu was made at Fajr time, salat cannot be performed with that wudu after sunrise, a fresh wudu will have to be made, as the exiting of Fajr time nullified the Wudu. If, however, wudu was made after sunrise, it will be permissible to perform Zuhr Salat with that wudu and there is no need to make a fresh wudu for Zuhr, for the entering of Zuhr time does not nullify Wudu. When the time of Zuhr exits (and Asr time enters), then only will it be necessary to make a fresh wudu. Finally, with regards to the cloths on which the impurity falls, if the impurity is to the amount of a Dirham (50 pence coin) and it is not possible to wash it before the cloths becoming polluted again, then it is not necessary to wash it before offering Salat. If, however, one thinks that, it is possible to wash it and perform Salat without the impurity falling onto the cloths again, then it will be necessary to get rid of it, otherwise Salat will be invalid. (See: al-Lubab fi Sharh al-Kitab, 1/64). I sincerely hope that all your questions have been answered with the above explanation. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Sunnah dua to be recited in the morning and evening Q: I want to query regarding a wazifa which I heard lately from an Aalim. However I cannot remember the words of the wazifa which the Aalim had told me. I can't remember whether her said أَعُوذُ باللهِ السَّمِيعِ العَلِيمِ مِنَ الشَّيطَانِ الرَّجِيم or أَعُوذُ باللهِ السَّمِيعِ الحَدِيمِ مِنَ الشَّيطَانِ الرَّجِيم. He said that after reciting this wazifa thrice, the last three verses of Surah Hashr should also be recited. A: ​This dua is among the masnoon duas to be recited in the morning and evening. Hadhrat Ma’qal bin Yasaar (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who recites the following dua thrice in the morning and thereafter recites the last three verses of Surah Hashr, Allah Ta’ala appoints seventy thousand angels to make dua for him (i.e. seek forgiveness on his behalf and ask Allah Ta’ala to bless him with taufeeq to do righteous actions) until the evening, and if he passes away on that day he passes away as a martyr. And whoever recites it in the evening, will receive the same position. أَعُوذُ باللهِ السَّمِيعِ العَلِيمِ مِنَ الشَّيطَانِ الرَّجِيم هُوَ اللَّـهُ الَّذى لا إِلـٰهَ إِلّا هُوَ عـٰلِمُ الغَيبِ وَالشَّهـٰدَةِ هُوَ الرَّحمـٰنُ الرَّحيمُ ﴿٢٢﴾ هُوَ اللَّـهُ الَّذى لا إِلـٰهَ إِلّا هُوَ المَلِكُ القُدّوسُ السَّلـٰمُ المُؤمِنُ المُهَيمِنُ العَزيزُ الجَبّارُ المُتَكَبِّرُ سُبحـٰنَ اللَّـهِ عَمّا يُشرِكونَ ﴿٢٣﴾ هُوَ اللَّـهُ الخـٰلِقُ البارِئُ المُصَوِّرُ لَهُ الأَسماءُ الحُسنىٰ يُسَبِّحُ لَهُ ما فِى السَّمـٰوٰتِ وَالأَرضِ وَهُوَ العَزيزُ الحَكيمُ ﴿٢٤﴾ And Allah Ta'ala (الله تعالى) knows best. عن معقل بن يسار رضي الله عنه عن النبي صلى الله عليه و سلم قال من قال حين يصبح ثلاث مرات أعوذ بالله السميع العليم من الشيطان الرجيم وقرأ ثلاث آيات من آخر سورة الحشر وكل الله به سبعين ألف ملك يصلون عليه حتى يمسي وإن مات في ذلك اليوم مات شهيدا ومن قالها حين يمسي كان بتلك المنزلة (الترمذي رقم 2922)​ Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Beginner’s Gift – Free Download of a Classical Fiqh Manual Visitors to this website maybe aware of the classical Hanafi fiqh primer entitled The Beginner’s Gift which we published back in 2011, and were joined in the UK for its launch by Shaykh Yahya bin Muhammad al-Mulla of al-Ahsa (Saudi Arabia). Though the book was published in 2011, the translation project started almost exactly 10 years ago to this day on the 20th of October 2006 whilst sitting in the Masjid al-Nabawi al-Sharif in the month of Ramadan. The publication of this work crept along slowly until we were finally able to publish it in 2011 with the help and support of a number of people who were acknowledged in the book, may Allah Taala reward them abundantly! The objective of this project was to provide a classical Hanafi fiqh primer for students to study the basics of purification and prayer in a short space of time. It was therefore thought that to better enable this text to be studied and benefited from more widely that it be uploaded online for interested teachers and students to download and use in a classroom setting or for personal reference. Some Features of this Translation The first section of book after the introduction contains the Arabic text with facing translation is presented alone without any commentary The second section of the book consists of a detailed commentary containing: 160 hadith and numerous Qur’anic verses cited as evidence for the fiqh positions in the text References to a number of works on Hanafi fiqh The presentation of the text and commentary in different colours to aid clarity The third section of the book contains six appendices to the text including: An introduction to the history of the Hanafi madhab in Eastern Saudi Arabia A brief essay in defence of the Hanafi school authored by recent notable scholar of the Mulla family Having taught this in depth a couple of years ago I noted some minor typos and corrections which we hope to be able to rectify at some point in the future insha Allah. (Click on picture to be able to read)

Pain Killers Kill More Than Pain Bodily pain, no matter how excruciating and uncomfortable, is actually our friend … not our enemy. Once you understand this, you will realize that most types of pain are actually beneficial for us. They signal that the body is either lacking in some nutrients, needs some relaxation, water or sleep, has been injured at a certain place and indicates the rate of recovery, or some muscle or organ needs healing. Bodily pain indicates life, whilst it’s absence denotes loss of life or limb. It’s very similar to the red light found on ones electric kettle at home. When the water is boiling, the switch indicates danger, likewise, when the body is ailing, pain signals danger. Will anyone disconnect the red light on their kettle when the water boils? No, similarly we should not be rushing to pop pills when experiencing any type of pain without addressing its root cause. This is simple logic, but many have not paid heed to it – with disastrous consequences to their health. Many people simply pull out their “red light”, and abuse their bodies by continuously popping pills until they become hopelessly addicted to them. Those who eventually overcome their addiction, suddenly find that they have an additional problem: they cannot sleep without them and their liver has been poisoned. There are some people who pop up to 100 pills a day! They spend more money on pain management than on their entire family’s monthly grocery bills. For such people, their jobs or their busy businesses schedules is more important than their health. What they fail to realize is that no amount of doctors, hospitals or money will be able to reverse the long-term damage upon their health when they eventually decide to address the issue. Their only solution would be even more pills, expensive rehabilitation, and maybe even surgery. Unlike banned substances, many people do not intentionally become addicted to legal pain killers. They are victims of unfortunate circumstances who do not take the trouble of finding out of the various safer options of pain management and elimination. Let’s take the case of Nadeem*: “I got a prescription for Iboprofen* when I hurt my back in an accident. I was supposed to take two pills twice a day, but I was worried that it wouldn’t be enough. So I took a few more, just to make sure it worked. Iboprofen did more than just dull the pain. I really enjoyed how it made me feel. I could relax and worry less about my family and business. I also got really tired, though. I had to drag myself around some days. When my prescription ran out, I became very sick. Even though it was winter, I sweated like it was summer. And my whole body was in pain, much worse than my back pain. I knew that there was another problem and I was scared. I started going to many different doctors to get more prescriptions. I’d lie and say that I was in terrible pain—worse than what I actually felt. I needed more and more pills to feel OK—more than one doctor would ever prescribe. Many doctors and pharmacists were greedy, so they willingly helped me out for cash. I’d fill the different prescriptions at different pharmacies. Sometimes I’d drive for hours to find a store where they didn’t know me. At home, my wife was upset because I was ignoring our business. Then one day I was at a pharmacy with my wife, and the pharmacist said she wouldn’t fill my prescription. The computer records showed I had already bought a ton of painkillers in a short time at several different stores, and she would get into trouble. I was embarrassed as my wife witnessed all this, but I was even more scared of getting sick like I did the last time I ran out of pills. The pharmacist knew what I was thinking. She gave my wife the name of a medicine I could take to get over my addiction. If I had been alone, I would have thrown her advice out of the window and just tried to get another prescription filled somewhere else. My wife is a tough woman, and she loves me, so she assisted me on my road to recovery.” So how did Nadeem end up as a drug junky for just wanting to eliminate his pain? Many people suffering from arthritis, menstrual cramps, headaches, post-surgery pain management, and chronic back pain are just like Nadeem. An innocent pill has made them addicts and created dozens of other illnesses for them for which Western medicine has no solution. To answer this question, Ohio State University researchers did some digging and found that a popular ingredient found in most pain killers – acetaminophen – destroys positive emotions. It alters their emotional and evaluative processing, turning compassionate people into cold emotionless zombies. Prescription drugs containing aspirin have been known to increase one’s risk of heart failure, upper gastrointestinal complications, and easy bruising – leading to slow healing, poor blood circulation and maybe even gangrene. In South Africa, nearly 45 percent of people seeking treatment for prescription medicine dependence reported the use of opioid-containing painkillers. “Much is said about the illegal opiate heroin, but dependency on over-the-counter medicines (including cough medicines) containing opiates like codeine is actually overtaking heroin,” says Dr Hash Ramjee, a specialist in substance abuse who works for the Houghton House group of treatment centres. Codeine causes depressed breathing, which can be lethal in cases of overdose or combinations with other drugs. Combinations of codeine with other pills can also do serious damage to kidneys, liver and/or stomach. “Opioids slow down intestinal and bowel movements, creating a blockage,” explains Ramjee. As per the enclosed leaflet contained in most painkillers, they should not be taken for more than 10 days. Howevver, one of the first signs of addiction is becoming preoccupied with two things: when can you take your next dose and whether your supply is enough. You then start increasing the amounts your doctor prescribed. When your doctor refuses to prescribe more, you my even forge prescriptions and even seriously hurt yourself so you can be admitted to hospital just to get a new prescription! Very little difference then remains between you and an abuser of hard drugs. But there is hope for victims. Remember that every time you pop a pill, it clogs up your liver for 60 days, and this makes the road to recovery more difficult. You need to realize that you have to STOP this habit, and gradually decrease the amount of pills over a period of time. There are many safer and more permanent measures of pain elimination, which will enable you to improve the quality of your life and your worship (ibaadat). One of the best pain relievers is to do regular Cupping (Hijaamah) with a qualified therapist. Cupping is not only a Sunnah, but it rids the body of toxic blood in which pain and inflammation reside. Herbal mixtures, drinks and ointments made from natural capsaicin, ginger or turmeric help stop inflammation with no side effects at all. These herbs work by depleting substance P – a compound that conveys the pain sensation from the peripheral to the central nervous system. Holy Basil and Kava Kava are also excellent pain relievers. Then essential fish oils such as Cod Liver Oil and Omega 3 Fatty Acids breaks down into hormone-like chemicals called prostaglandins in the body, which also reduce inflammation. These alternatives may take a little longer to produce results, but the results would be permanent. Have patience and go through with it. If not, your pain will be nothing but a source of continuing agony for you, and a source of easy income for the pharmaceutical companies. Remember, pain killers kill more than pain. They kill your spirit too. Source

Revealing the True Facts of Yazeed ~ The Incident of Karbala and the Events that Followed Published by: Madrasah Taleemuddeen Size: 2.94 MB Revealing the True Facts of Yazeed ~ The Incident of Karbala and the Events that Followed 2.94 MB Download This book has been prepared to explain the incidents and events that occurred during the reign of Yazeed as well as to reveal the mainstream view of the Sahaabah (Radiyallahu Anhum), Taabi’een and the luminaries of the various eras of Islam regarding Yazeed. Hard copies are available from Madrasah Ta'leemuddeen. Price: R55.00 Contact Moulana Ahmed Padia on (+27) 31 902 9916 between 9:30am and 11:30am.

Qadha of the Aashura fast due to menses Q. Slmz. I would like to know if i got my menstruation while keeping the fast of Aashura do i now have to keep a qadhaa fast. (Question published as received) A. In principle, if a woman experiences Haidh (menses) during a fast, the fast will break and it will be compulsory upon her to make Qadha of it. Hence, the same ruling will apply to a woman who experienced Haidh whilst observing the fast of Aashura, i.e. she will have to make Qadha of that fast. (Badaai-us-Sanaai’ 2/94) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN)

Breastfeeding the adopted child with milk produced through tablets Q: If a woman breastfeeds her adopted daughter through taking tablets to produce the milk, will the mahrams of the woman (father, brother, paternal uncles, maternal uncles) and the relatives of the woman's husband (father, brother, paternal uncles, maternal uncles) all become mahram to the adopted girl child? A: Only the woman's mahrams will be a mahram for th​e child. And Allah Ta'ala (الله تعالى) knows best. يثبت ( أبوة زوج مرضعة ) إذا كان ( لبنها منه له ) وإلا لا كما سيجيء ( فيحرم منه ) أي بسببه قال الشامي في رد المحتار : قوله ( وأبوة زوج مرضعة لبنها منه ) المراد به اللبن الذي نزل منها بسبب ولادتها من رجل زوج أو سيد فليس الزوج قيدا بل خرج مخرج الغالب بحر وأما إذا كان اللبن من زنى ففيه خلاف سيذكره الشارح ويأتي الكلام فيه قوله له أي للرضيع وهو متعلق بالأبوة ح أي لأنه مصدر معناه كونه أبا ط قوله ( كما سيجيء ) أي في قوله طلق ذات لبن ح قوله ( أي بسببه ) أشار إلى أن من بمعنى باء السببية ط (رد المحتار 3/ 213) 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 (الفتاوى الهندية 1/ 343) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

How to Become the Beloved of Allāh ta‘ālā By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Fulfilling the obligation one owes towards one's mother and wife Q: I am the only child of my mother, married with two kids alhamdulillah. But recently things are not going well for me. I'm not in a position to provide for my mother and wife at the same time and this is eating me up. I understand very well both have rights upon me but my earnings are very little! It's like choosing my wife over my mother. A: You have an obligation towards both your mother and your wife. Hence, you should fulfil both these obligations and spend upon them according to your financial means. And Allah Ta'ala (الله تعالى) knows best. قال الشامي : ... ثم أعلم أن ما ذكره المصنف من اشتراط اليسار في نفقة الأصول صرح به في كافي الحاكم والدرر النقاية والفتح والملتقى و الموهب والبحر والنهر وفي كافي الحاكم أيضا ولا يجبر المعسر على نفقة أحد إلا على نفقة الزوجة والولد اه ومثله في الاختيار ونحو في الهداية وفي الخانية لا يجب على الابن الفقير نفقة والده الفقير حكما إلا إن كان والده زمنا لا يقدر على العمل وللابن عيال فعليه أن يضمه إلى عياله وينفق على الكل وفي الذخيرة أنه ظاهر الرواية عن أصحابنا لأن طعام الأربعة إذا فرق على الخمسة لا يضرهم ضررا فاحشا بخلاف إدخال الواحد في طعام الواحد لتفاحش الضرر وفي البزازية إن رأى القاضي أنه يفضل من قوته شيء أجبره على النفقة من الفاضل على الفاضل على المختار وإن لم يفضل فلا شيء في الحكم لكن في ظاهر الرواية يؤمر ديانة بالإنفاق إن كان الابن وحده ولو له عيال أجبر على ضم أبيه معهم كيلا يضيع ولا يجبر على أن يعطيه شيئا على حدة اه والحاصل أنه يشترط في نفقة الأصول اليسار على الحلاف المار في تفسيره إلا إذا كان الأصل زمنا لا كسب له فلا يشترط سوى قدرة الولد على الكسب فإن كان لكسبه فضل أجبر على إنفاق الفاضل وإلا فلو كان الولد وحده أمر ديانة بضم الأصل إليه ولو له عيال يجبر في الحكم على ضمه إليهم ولا يخفي أن الأم بمنزلة الأب الزمن لأن الأنوثة بمجردها عجز وبه صرح في البدائع لكن صرح أيضا بأنه لا يشترط في نفقة الأصول يسار الولد بل قدرته على الكسب وعزاه في المجتبى إلى الخصاف وقد أكثرنا لك من النقل بخلافه لتعلم أنه غير المعتمد في المذهب (رد المحتار 3/ 621) فتاوى محمودية 20/ 161 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Nine Moving to Rabzah: Hazrat Abu Zar (radhiyallahu ‘anhu) remained in Shaam until the era of Hazrat Uthmaan (radhiyallahu ‘anhu). During the rule of Hazrat Uthmaan (radhiyallahu ‘anhu), Hazrat Mu‘aawiyah (radhiyallahu ‘anhu), the governor over Shaam, wrote to Hazrat Uthmaan (radhiyallahu ‘anhu) and mentioned that the people were complaining about Hazrat Abu Zar (radhiyallahu ‘anhu) on account of the great degree of abstinence of the dunya which he possessed. Hazrat Abu Zar (radhiyallahu ‘anhu) had a natural aversion for wealth and would insist that those people who possessed extra wealth should give their extra wealth away in sadaqah. Hazrat Uthmaan (radhiyallahu ‘anhu) therefore summoned him from Shaam and asked him to stay in Rabzah. Rabzah is a place approximately three day’s journey from Madinah Munawwarah. (Usdul Ghaabah 1/344, Siyar A’laam min Nubalaa 3/393, Mu’jamul Buldaan 3/24) The Prophecy of Rasulullah (sallallahu ‘alaihi wasallam) regarding Hazrat Abu Zar (radhiyallahu ‘anhu) leaving Shaam: Hazrat Abu Zar (radhiyallahu ‘anhu) narrates the following: Rasulullah (sallallahu ‘alaihi wasallam) was once reciting the following Aayah of the Qur’aan Majeed: وَمَن يَتَّقِ اللَّـهَ يَجعَل لَهُ مَخرَجًا﴿٢﴾ وَيَرزُقهُ مِن حَيثُ لا يَحتَسِبُ وَمَن يَتَوَكَّل عَلَى اللَّـهِ فَهُوَ حَسبُهُ And for those who fear Allah, He (always) prepares a way out (for him from his difficulty), and He provides for him from (sources) he could never imagine. And if anyone puts his trust in Allah then He is sufficient for him. Rasulullah (sallallahu ‘alaihi wasallam) began to repeat this verse to me and continued to repeat it to me for some while until I began to feel drowsy. Rasulullah (sallallahu ‘alaihi wasallam) thereafter said to me, “O Abu Zar (radhiyallahu ‘anhu)! What will you do when you are taken out of Madinah Munawwarah?” I replied, “I will leave happily and pleasantly (without causing any problems) and will proceed to live in the Haram of Makkah Mukarramah like one of its pigeons.” Rasulullah (sallallahu ‘alaihi wasallam) thereafter asked, “What will you then do when you are taken out of Makkah Mukarramah?” I replied, “I will leave happily and pleasantly (without causing any problems) and proceed to Shaam, the blessed land.” Rasulullah (sallallahu ‘alaihi wasallam) again asked, “What will you then do when you are taken out of Shaam?” I replied, “In that case, by the oath of that Being who deputed you with the truth, I will place my sword on my shoulder (i.e. I will fight with those who are taking me out)!” Rasulullah (sallallahu ‘alaihi wasallam) then said, “Better than that is for you to listen and obey, even if it be an Abyssinian slave who is ruling over you.” (Majma‘uz Zawaa’id #9130) Source: Whatisislam.co.za

How to Become the Beloved of Allāh ta‘ālā By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Imām Al-Bukhārī rahimahullāh narrates a hadīth qudsī: Allāh ta‘ālā says: “...My bondsman does not acquire my closeness through anything that is more beloved to me than that which I have made compulsory upon him... The performance of the farā’id is by far the greatest and most effective tool in achieving the closeness of Allāh ta‘ālā, as nothing can bring a person closer to Allāh ta‘ālā than the farā’id. farā’id encompass every obligation, be it from the DOs or the DON’Ts; just as it is fard to perform the five times salāh, it is fard to abstain from adultery, stealing etc. The struggle and effort in accomplishing the farā’id creates a special bond between the servant and his Master. Once this bond is created, the servant becomes consistent and steadfast in fulfilling his obligations. This results in his closeness and relationship becoming stronger and his love for Allāh ta‘ālā increases. As a result, the urge to progress further intensifies and the servant begins to enhance and add to his worship by way of nawāfil (optional deeds) and non-obligatory actions. This struggle and striving of his attracts the special attention of Allāh ta‘ālā and the servant now becomes the beloved of Allāh ta‘ālā as the hadīth continues: “...and then my bondsman continues to acquire my closeness through nawāfil until I love him... What more can a servant desire? He is now the beloved of Allāh ta‘ālā? Allāh ta‘ālā’s special attention is now directed towards him and he reaches such a level that Allāh ta‘ālā takes care of all his affairs. Allāh ta‘ālā protects him from all directions; he is safeguarded from going astray, he is protected from vice, he is protected from physical and mental calamities as the hadīth further states: “...And when I love him, I become his ears with which he hears, and his eyes with which he sees, and his hands with which he grasps, and his feet with which he walks. And if he asks from Me, I will surely grant it to him, and if he seeks refuge in Me, I surely grant it to him.” (Al-Bukhārī) Our pious predecessors, after striving, had acquired this status of becoming the beloved of Allāh ta‘ālā. We find many incidents from their lives which testify to this fact: 1. Sayyidunā Ibn ‘Abbās radhiyallāhu ‘anhumā relates that Sayyidunā ‘Umar radhiyallāhu ‘anhu once proposed, “Take us to the province of our people.” Sayyidunā Ibn ‘Abbās radhiyallāhu ‘anhumā further narrates that we left towards our destination. Sayyidunā Ubayy Ibn Ka‘b radhiyallāhu ‘anhu and I were amongst those travelling behind the convoy. Along the journey, a cloud emerged which indicated rain. Sayyidunā Ubayy radhiyallāhu ‘anhu (seeing the predicament they would face) turned towards Allāh ta‘ālā and supplicated, “O Allāh! Save us from its troubles.” When we met up with the rest of the convoy who were soaked with rain, Sayyidunā ‘Umar radhiyallāhu ‘anhu enquired, “Did you not get caught up in the rainfall?” I replied, “Abul-Mundhir supplicated to Allāh that we are saved from its troubles, hence we are dry.” Sayyidunā ‘Umar radhiyallāhu ‘anhu complained, “Why did you not include us in your prayer?” (Mawsū‘at Ibn Abi Ad-Dunyā) 2. Sayyidunā Anas radhiyallāhu ‘anhu narrates that we visited a very sick man from the Ansār. He passed away during our visit. After his soul had departed, we covered him. Turning towards his old mother at his bedside, one of us consoled her by encouraging her to have hope of reward upon this tribulation from Allāh ta‘ālā. She asked, with concern, “Has he passed away?” We said, “Yes.” She lifted her hands towards Allāh ta‘ālā beseeching, “O Allāh, you are aware that I adopted Islam and migrated towards your Prophet hoping that you will assist me during all circumstances; favourable and difficult; do not burden me with this difficulty today.” Sayyidunā Anas radhiyallāhu ‘anhu says that she uncovered his face and before long he was eating with us. (Mawsū‘at Ibn Abi Ad-Dunyā) 3. It is narrated that Abū Qilābah rahimahullāh was travelling for Hajj whilst fasting. During a scorching hot day he became extremely thirsty. Abū Qilābah rahimahullāh turned towards Allāh ta‘ālā and beseeched, “O Allāh! You are powerful enough to remove my thirst without me breaking my fast.” Immediately, a cloud shaded him and rained upon him until his clothes became wet, and his thirst vanished. He then got off his conveyance made a ditch in the ground and it filled with water from the rain. When his companions met up with him, they drank from the water but not a drop of rain had touched them. (Jāmi‘ul ‘Ulūm wal-Hikam) 4. It is stated about Ibrāhīm Ibn Adham rahimahullāh that once he set out on a journey by sea. During the journey the ship got caught in severe winds due to which destruction seemed imminent. Ibrāhīm rahimahullāh wrapped his head in his shawl and went to sleep. The people exclaimed, “Do you not see the great difficulty we are in?” He replied, “This is not difficulty.” “What is difficulty then?” they enquired. He stated, “The need towards people (i.e. to be dependant and in need of the creation).” He then turned towards Allāh ta‘ālā and prayed, “O Allāh! You have displayed your great power, show us you pardon.” The sea immediately calmed down as if it was a pot of oil (coming off the boil). (Sifat-us-Safwah) 5. ‘Abdullāh ibn Al-Mubārak rahimahullāh passed by a blind man who requested him to pray to Allāh ta‘ālā to restore his sight. The narrator states that ‘Abdullāh ibn Al-Mubārak rahimahullāh prayed to Allāh ta‘ālā and Allāh ta‘ālā restored the blind man’s sight in my presence. (Sifat-us-Safwah) 6. Abul-Husayn An-Nūrī rahimahullāh once entered a river. A thief came and stole his clothes which were on the bank. He remained in the water. It was not long before the thief returned with the clothes and placed them before Abul-Husayn, however his right hand had become paralysed. Abul-Husayn rahimahullāh turned to Allāh ta‘ālā and implored, “O My Lord! He has returned my clothes, You return (to him the strength of) his right hand.” Allāh ta‘ālā restored his right hand. (Al-Hilyah) Let us all hold fast to the farā’id and progress towards nawāfil, so we too become the beloved of Allāh ta‘ālā. © Riyādul Jannah (Vol. 25 No. 5/6, May/June 2016)

Custody of the children and providing maintenance Q: In the case of divorce, which parent has the right of custody of the children and up to what age? If a certain parent has the right of custody then can that parent prevent the other parent from visiting the children? Similarly I would like to know, which parent has to provide maintenance for the children? If the children have wealth, can their wealth be used for the maintenance? What exactly does maintenance entail and will the expenses of the childrens education also fall under maintenance? A: In a case of separation or divorce, the custody of the children goes to the mother unless she remarries. If she remarries a non-mahram of the children, then she will lose the custody of the children. In the case of a boy, the mother has the right of custody till the age of seven and in the case of a girl, the mother has the right of custody till the age of nine. Thereafter the right of custody of the children moves over to the father. While the children are in the custody of the mother, the father will not be deprived of visiting his children. It is a Shar'ee obligation upon the father to provide maintenance for them. Maintenance entails fulfilling their basic requirements of food, clothing, shelter, etc. Similarly, ensuring that the children receive the correct upbringing and education is also the responsibility of the father. Hence, all the expenses will have to be borne by the father according to his financial status and position. No specific amount can be stipulated as the needs and requirements as well as the financial position of people varies. This ruling is in relation to the case where the children do not have wealth. If they possess wealth, then the law of Shari'ah is that the children's wealth should be used to fulfill their needs and requirements unless the father wishes to pay for these expenses from his own wealth. And Allah Ta'ala (الله تعالى) knows best. باب الحضانة ... ( تثبت للأم ) ( ولو ) كتابية أو مجوسية أو ( بعد الفرقة إلا أن تكون مرتدة ) فحتى تسلم لأنها تحبس ( أو فاجرة ) فجورا يضيع الولد به كزنا وغناء وسرقة ونياحة كما في البحر و النهر بحثا قال المصنف والذي يظهر العمل بإطلاقهم كما هو مذهب الشافعي أن الفاسقة بترك الصلاة لا حضانة لها وفي القنية الأم أحق بالولد ولو سيئة السيرة معروفة بالفجور ما لم يعقل ذلك ( أو غير مأمونة ) ( أو ) تكون ( أمة أو أم ولد أو مدبرة أو مكاتبة ولدت ذلك الولد قبل الكتابة ) لاشتغالهن بخدمة المولى لكن إن كان الولد رقيقا كن أحق به لأنه للمولى مجتبى ( أو متزوجة بغير محرم ) الصغير ( أو أبت أن تربيه مجانا و ) الحال أن ( الأب معسر والعمة تقبل ذلك ) أي تربيته مجانا ولا تمنعه عن الأم قيل للأم إما أن تمسكيه مجانا أو تدفعيه للعمة (الدر المختار 3/555) ( والحاضنة ) أما أو غيرها ( أحق به ) أي بالغلام حتى يستغني عن النساء وقدر بسبع وبه يفتى لأنه الغالب ولو اختلفا في سنه فإن أكل وشرب ولبس واستنجى وحده دفع إليه ولو جبرا وإلا لا ( والأم والجدة ) لأم أو لأب ( أحق بها ) بالصغيرة ( حتى تحيض ) أي تبلغ في ظاهر الرواية ولو اختلفا في حيضها فالقول للأم بحر بحثا وأقول ينبغي أن يحكم سنها ويعمل بالغالب وعند مالك حتى يحتلم الغلام وتتزوج الصغيرة ويدخل بها الزوج عيني ( وغيرهما أحق بها حتى تشتهي ) وقدر بتسع وبه يفتى (الدر المختار 3/ 566) قال الشامي : قوله ( وبه يفتى ) قال في البحر بعد نقل تصحيحه ولحاصل أن الفتوى على خلاف ظاهر الرواية ( رد المحتار 3/567) ( وتجب ) النفقة بأنواعها على الحر ( لطفله ) يعم الأنثى والجمع ( الفقير ) الحر قال الشامي : قوله ( من الطعام والكسوة والسكنى ولم أر من ذكر هنا أجرة الطبيب وثمن الأدوية وإنما ذكروا عدم الوجوب للزوجة نعم صرحوا بأن الأب إذا كان مريضا أو به زمانة يحتاج إلى الخدمة فعلى ابنه خادمه وكذلك الابن قوله ( لطفله ) هو الولد حين يسقط من بطن أمه إلى أن يحتلم ويقال جارية طفل وطفلة كذا في المغرب وقيل أول ما يولد صبي ثم طفل ح عن النهر قوله ( يعم الأنثى والجمع ) أي يطلق على الأنثى كما علمته وعلى الجمع كما في قوله تعالى أو الطفل الذين لم يظهروا فهو مما يستوى فيه المفرد والجمع كالجنب والفلك والإمام واجعلنا للمتقين إماما ولا ينافيه جمعه على أطفال أيضا كما جمع إمام على أئمة أيضا فافهم قوله ( الفقير ) أي إن لم يبلغ حد الكسب فإن بلغه كان للأب أو يؤجره أو بدفعه في حرفة ليكتسب وينفق عليه من كسبه لو كان ذكرا بخلاف الأنثى كما قدمه في الحضانة عن المؤيدية قال الخير الرملي لو استغنت الأنثى بنحو خياطة وغزل يجب أن تكون نفقتها في كسبها كما هو ظاهر ولا نقول تجب على الأب مع ذلك إلا إذا كان لا يكفيها فتجب على الأب كفايتها بدفع القدر المعجوز عنه ولم أره لأصحابنا ولا ينافيه قولهم بخلاف الأنثى لأن الممنوع إيجارها ولا يلزم منه عدم إلزامها بحرفة تعلمها ا هـ أي الممنوع إيجارها للخدمة ونحوها مما فيه تسليمها للمستأجر بدليل قولهم لأن المستأجر يخلو بها وذا لا يجوز في الشرع وعليه فله دفعها لامرأة تعلمها حرفة كتطريز وخياطة مثلا (رد المحتار 3/ 612) فتاوى محمودية 20/ 99 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Allaah’s Power - Allaah’s power evident in the coconut Through His power, Allaah has placed inside the coconut such water that one will not find in the ground that it grows from, nor in the tree on which it grows. It is by His power that He has placed this water inside, which can be used to treat so many illnesses.

Q. If a woman’s Haidh period is ten days and she first spotted blood at 2PM on the first day, then does her Haidh period end on the tenth day at 2PM or at Maghrib time? Does she count ten days by hours or by the Islamic day? A. A woman in Haidh (menstruation) will count her Haidh from the time she first notices it. She will count her days in 24 hour intervals from the exact time i.e. second, minute, hour that she spotted her Haidh. (Al-Fataawa-As-Siraajiyyah 49) Therefore, in the enquired situation, if her Haidh period is ten days and she first spotted her Haidh on the first day at 2PM, her Haidh period of ten days will end on the tenth day at 2PM and not at Maghrib time. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Understanding Taqlid – by Mufti Muhammad Sajaad This is the 2nd edition of a short work on what precisely is Taqlid (following of qualified scholarship of the most highest rank) as explained on the basis of statements from the major sources of Islamic law (Shari’a) as well as a number of legal edicts (fatawa) from a host of major scholars (Ulama). The work was compiled by Mufti Muhammad Sajaad, who mentioned the following pertinent statements prior to the contents of the actual work at hand: Almighty Allah says: ————————————————————————————————————————————————– “Whoever cuts himself off from the Messenger after the right path has become clear to him, and follows other than the way of the Believers, We shall let him have what he chooses, and We shall admit him to Jahannam, which is an evil place to return.” (4:115) ————————————————————————————————————————————————– “The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today.” Imam Ahmad al-Nafrawi (12th Century AH) in Al-Fawākih al- Dawāni ————————————————————————————————————————————————– The compiler stated in his forward: ————————————————————————————————————————————————– Whether a person should follow one of the four schools or not is an issue that has created much confusion amongst Muslims today. It is hoped this short treatise will serve to dispel much of the misinformation found about this issue and furnish the details for why the Four schools (Hanafi, Maliki, Shafi‘i and Hanbali) have such a central role in Sunni Islam. Some key additions have been made to this second edition of the book. Several clear statements establishing Ijma (consensus) of the Umma upon the taqlīd of the four Imams have been now included. Similarly, a word has been added about our responsibility in the UK as ambassadors of Islam. Another addition is the appraisal of some of the texts often cited to argue against taqlīd. Due to the importance of this subject, the booklet is being distributed freely and no copyright exists preventing those who wish to reprint it from doing so. May Allah (subhana wa ta’ala)accept this effort and reward all those who helped in any way in its production. Ameen. Muhammad Sajaad 17th Safar 1432 23/1/2011 Download link

Iddat for a woman in Nifaas Q. Muhtaram Mufti Saheb, A womans husband passed away while she was in the nifaas period after giving birth to his child. Is there iddat for her ? جزاكم الله خيرا (Question published as received) A. If a woman became widowed after she had given birth and whilst she was experiencing post-natal bleeding (Nifaas), she will observe the Iddah period of death which is four Months and ten days. The same ruling applies to a woman who became widowed whilst she was experiencing Haidh (menstruation) or Isthihaadha (irregular bleeding). On the other hand, if a woman became widowed whilst being pregnant, she will also observe the Iddah period. However, her Iddah period will terminate at the birth of the child and not at four Months and ten days. This is irrespective if she gave birth a few hours, days or Months after she became widowed. In other words, there is no time limit to her Iddah period apart from the birth of the child. (Tuhfatul Fuqahaa 2/243) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Question: Please inform me about the Nafl Salāh of the day ex. Ishrāq and Awwābīn etc. when they should be performed, and what should be recited in each prayer. Also, I have many Qadhā Salāh to make up. I have read some but have failed to maintain a routine of reading Qadhā Salāh every day. Is it better to make up the Qadhā prayers rather than performing the Nafl prayers? For example, during the Ishrāq period, instead of performing Nafl, is it permissible to perform a complete day of Qadhā instead? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Among the daily optional prayers are Salāt al-Tahajjud, Salāt al-Ishrāq, Salāt al-Dhuhā, and Salāt al-Awwābīn. The actual time for Tahajjud Salāh is after one wakes up from his/her sleep and the most virtuous time is towards the latter portion of the night. [1] However if one is not able to awaken for the performance of Tahajjud Salāh, then he/she should perform Nafl Salāh before sleeping. The time for Salāt al-Ishrāq extends from after sunrise (approximately 15 min. after sunrise) and ends before midday when the sun reaches its zenith. However, it is best to perform Salāt al-Ishrāq early when its time sets in. Similarly, the time for Salāt al-Dhuhā extends from after sunrise (approximately 15 min. after sunrise) and ends before midday when the sun reaches its zenith. [2] However, based on a narration of Rasūlullāh Sallallāhu Alaihi Wa Sallam, the best time to perform Salāt al-Dhuhā is after one-fourth of the day expires. In other words, the day stretches from sunrise to sunset. After dividing this period into four parts, the best time for Dhuhā would be after the first part terminates. The narration is as follows: صَلَاةُ الْأَوَّابِينَ حِينَ تَرْمَضُ الْفِصَالُ (مسلم،ج 1، ص 515، دار إحياء التراث العربي – بيروت) The time for Salāt al-Dhuhā is when the young ones of the camels feel the heat of the sun (i.e. when it becomes very hot)” (Sahīh Muslim) Rasūlullāh Sallallāhu Alaihi Wa Sallam used to perform Salāt al-Ishrāq first, then would perform Salāt al-Dhuhā. This is substantiated by a Hadīth narrated by Imām Tirmidhī Rahimahullāh. The narration is as follows: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ [ص:494] إِذَا كَانَتِ الشَّمْسُ مِنْ هَاهُنَا كَهَيْئَتِهَا مِنْ هَاهُنَا عِنْدَ العَصْرِ صَلَّى رَكْعَتَيْنِ، وَإِذَا كَانَتِ الشَّمْسُ مِنْ هَاهُنَا كَهَيْئَتِهَا مِنْ هَاهُنَا عِنْدَ الظُّهْرِ صَلَّى أَرْبَعًا (سنن الترمذي، ج 2، ص 137، الرسالة العالمية) Alī Radhiyallāhu Anhu says (regarding the daytime prayers of Nabī Sallallāhu Alaihi Wa Sallam): Rasūlullāh Sallallāhu Alaihi Wa Sallam used to perform two Raka’āt when the sun was at a distance from the Zenith (in the other direction) similar to its distance at Asr time (Salāt al-Ishrāq). And Nabī Sallallāhu Alaihi Wa Sallam performed four Raka’āt when the sun was at a distance from the zenith similar to its distance at Dhuhr time (Salāt al-Dhuhā). (Sunan al-Tirmidhī) The time for Salāt al-Awwābīn is after the performance of Maghrib Salāh. There is no specified portion of the Qurān that must be recited in these prayers. Any portion of the Qurān will suffice. With regards to your missed prayers, you have stated that you have failed to maintain a routine of reading them every day. An easy method would be to repeat one missed prayer after every Fardh and Wājib Salāh you perform. [3] Hence if three years of Salāh was missed then after three years all the missed prayers would be made up. As a general principle, it is preferred to make up missed prayers instead of engaging oneself in optional prayers. However, those prayers that have been specifically mentioned in Ahādīth (such as the emphasized Sunnahs and the optional prayers mentioned above) should not be missed even if one has to make up missed prayers. [4] If the above-mentioned method of making up missed prayers is adopted, then one will easily be able to perform missed prayers as well as these virtuous optional prayers. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. [1] قلت: قد صرح بذلك في الحلية، ثم قال فيها بعد كلام: ثم غير خاف أن صلاة الليل المحثوث عليها هي التهجد. وقد ذكر القاضي حسين من الشافعية أنه في الاصطلاح التطوع بعد النوم، وأيد بما في معجم الطبراني من حديث الحجاج بن عمرو – رضي الله عنه – قال «يحسب أحدكم إذا قام من الليل يصلي حتى يصبح أنه قد تهجد، إنما التهجد المرء يصلي الصلاة بعد رقدة» غير أن في سنده ابن لهيعة وفيه مقال، لكن الظاهر رجحان حديث الطبراني الأول لأنه تشريع قولي من الشارع – صلى الله عليه وسلم – بخلاف هذا، وبه ينتفي ما عن أحمد من قوله قيام الليل من المغرب إلى طلوع الفجر اهـ ملخصا. أقول: الظاهر أن حديث الطبراني الأول بيان لكون وقته بعد صلاة العشاء، حتى لو نام ثم تطوع قبلها لا يحصل السنة، فيكون حديث الطبراني الثاني مفسرا للأول، وهو أولى من إثبات التعارض والترجيح لأن فيه ترك العمل بأحدهما ولأنه يكون جاريا على الاصطلاح ولأنه المفهوم من إطلاق الآيات والأحاديث ولأن التهجد إزالة النوم بتكلف مثل: تأثم أي تحفظ عن الإثم؛ نعم صلاة الليل وقيام الليل أعم من التهجد، وبه يجاب عما أورد على قول الإمام أحمد هذا ما ظهر لي، والله أعلم ……… (قوله ولو جعله أثلاثا إلخ) أي لو أراد أن يقوم ثلثه وينام ثلثيه فالثلث الأوسط أفضل من طرفيه لأن الغفلة فيه أتم والعبادة فيه أثقل ولو أراد أن يقوم نصفه وينام نصفه فقيام نصفه الأخير أفضل لقلة المعاصي فيه غالبا وللحديث الصحيح «ينزل ربنا إلى سماء الدنيا في كل ليلة حين يبقى ثلث الليل الأخير، فيقول: من يدعوني فأستجيب له؟ من يسألني فأعطيه من يستغفرني فأغفر له» ومعنى ينزل ربنا ينزل أمره كما أوله به الخلف وبعض أكابر السلف، وتمامه في تحفة ابن حجر، وذكر أن الأفضل من الثلث الأوسط السدس الرابع والخامس للخبر المتفق عليه «أحب الصلاة إلى الله تعالى صلاة داود، كان ينام نصف الليل ويقوم ثلثه وينام سدسه» . اهـ. وبه جزم في الحلية. (رد المحتار، ج 2، ص 24-25، سعيد) فتاوي محمودية، ج 11، ص 309-310، مكتبه محموديه [2] (و) ندب (أربع فصاعدا في الضحى) على الصحيح من بعد الطلوع إلى الزوال ووقتها المختار بعد ربع النهار. (الدر المختار مع رد المحتار, ج 2, ص 22, سعيد) [3] Aap Ke Masaail Aur Un Ka Hal, Vol. 2, pages 412-414 [4] وأما النفل فقال في المضمرات: الاشتغال بقضاء الفوائت أولى وأهم من النوافل إلا سنن المفروضة وصلاة الضحى وصلاة التسبيح والصلاة التي رويت فيها الأخبار. اهـ. ط أي كتحية المسجد، والأربع قبل العصر والست بعد المغرب (رد المحتار، ج 2، ص 74، سعيد) idealwoman

Pearls of Wisdom: No.47 “Food for the Soul” SUBJECT: KINDNESS Allah, The Most Exalted, says: “And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah” (Qur'an 42:43) The Messenger of Allah (peace be upon him) is reported to have said: "Allah is not kind to him who is not kind to people” (Hadith Bukhari & Muslim) Note: Kindness is indeed a great virtue and a distinctive feature of good character. It is trait that every noble soul possesses. No act of kindness, no matter how small, is ever wasted or goes unnoticed in the sight of Allah Ta’ala. Kindness is a gift that everyone can afford to give and it has a ripple effect. It is the language which deaf can hear and blind can see. Be kind and kindness will be shown to you! www.eislam.co.za

Leader of the Women in Jannah and the position of Aisha (RA) Q. 1) Who will be the Leader of the Women of Jannah insha Allah? 2) Is A’ishah considered with the four greatest women (Maryam, Khadijah, Fatimah and Asiyah [ra])? Or does she hold a seperate position of excellence all on her own? A. According to authentic narrations, Fatimah (RA), the daughter of the Prophet (SAS) will be the leader of the women in Jannah. In this regard, it is narrated by Aisha (RA) that when the Prophet (SAS) told Fatima that he thinks that his time is coming close to an end, Fatima (RA) began to weep. Upon this, the Prophet (SAS) said to her, ‘O Fatima, are you not pleased that you will be the leader of the women in paradise’. (Bukhari, Muslim). In another tradition, Huzaifaa (RA) narrates that the Prophet (SAS) stated that he received the glad tidings from an angel that Fatima will be the leader of the women in Paradise, and Hasan and Husain will be the leaders of the youths in Paradise. (Tirmizi) With respect to Aisha (RA), she holds an honorable position of excellence on her own, even though she is not from the four greatest women like Maryam, Khadijah, Fatimah and Asiyah. With respect to her excellence, Qasim bin Muhammad narrates that Aisha (RA) said, ‘I have been given more virtues than the other wives on ten things’. It was asked, ‘What are they, O Mother of the believers’. She said, ‘The Prophet (SAS) did not marry any other virgin but me. He did not marry a woman whose parents were both Muhajreen (immigrants) except me. Allah revealed many verses (of the Quran) from the heavens regarding my innocence (in the case of the slander made against me). Jibraeel (AS) brought my portrayal from the heaven in silk and said to the Prophet (SAS), ‘marry her, she will be your wife’. He and I used to bathe from the same vessel, and he did not do that with any of his wives except me. The revelation would come to him while he was with me, and it did not come down when he was with any of his wives except me. Allah took his soul while he was against my chest. He died on the night when it was my turn, and he was buried in my room’. (Tabaqat Ibn Saad vol. 8 pg. 88). In another tradition, Aisha said, ‘I was given a few characteristics that no other woman was given’. (Tabaqat Ibn Saad Vol.8 pg. 88). From these and other narrations, one can see the lofty position that has been given to Aisha (RA). And Allah knows best. Mufti Waseem Khan Source