ummtaalib

The `Ulama's verdict on photography Compiled by Jami’at al-‘Ulama Gauteng Edited by Ibn Rashid Ahmad al-Qasmi We have compiled the verdict of the leading and senior ‘ulama of contemporary times on the issue of photography in the Shari’ah. 1. Mufti Mahmud al-Hasan Gangohi Question: Is there any difference between drawing pictures and photography? What does the Shari’ah say about keeping photos? Answer: There is no difference whatever regarding the hukm (injunction) of both. Photography has absolutely the same ruling as drawing pictures. It is not permissible in the Shari’ah to keep pictures of animate objects. It is reported from Abu Talhah (Allah be pleased with him) that Allah’s Messenger (Allah bless him and grant him peace) said: “The angles do not enter a home in which there is a dog or pictures.” (Bukhari) It is permissible to keep and take photos of inanimate objects, such as trees, etc. The ‘ulama have stated that drawing pictures of animate objects is haram (prohibited) – vehemently haram – and it is among the major sins in view of its denunciation with this severe warning [from Allah’s Messenger (Allah bless him and grant him peace)]: “The most severely punished people by Allah will be the picture-makers.” (Fath al-Bari) (Fatawa Mahmudiyya, 5:90-1) 2. Mawlana Ashraf ‘Ali al-Thanawi Making and keeping of pictures – generally referred to as photos nowadays – both are haram. It is wajib (obligatory) to get rid off and efface them in view of the grave sin involved in this practice. (Imdad al-Fatawa, 4:243) Question: What do the ‘ulama of the din say in regard to the following ruling? Zayd is an ‘alim. He avers that it is haram to make or keep at home a hand-drawn picture, i.e. with a pen. ‘But,’ he says, ‘It is not haram to take a photo and keep it at home.’ The proof he adduces is that a photo is the reflection of a mirror. People generally do look at mirrors. Answer: Zayd ’s averment is absolutely erroneous. He has drawn a false analogy. In a mirror the reflection does not remain. After the object in front of it moves, the reflection goes away. This is unlike a photo, as is palpably clear. Further, it is a mechanical production and hence it is [i.e. its ruling is] precisely the same as a hand-drawn picture. (Imdad al-Fatawa, 4:253-4) 3. ‘Allamah Zafar Ahmad ‘Uthmani The following fatwa appears in the 4th volume of Imdad al-Ahkam: The hurmat (prohibition) of pictures is established by mutawatir ahadith and there is ijma’ (consensus) of the Ummah on this. …By changing the name of something haram, it does not become halal (permitted). It appears in the hadith: “People of my Ummah will change the name of liquor and drink it. They will have parties in which they will play musical instruments and sing. Allah will cause the ground to swallow them up. Some of them will be transformed into apes and swine.” Thus, just as calling interest ‘benefit’, bribery ‘service-charge’, liquor ‘brandy’, ‘spirits’, etc., gambling ‘insurance’ and ‘lottery’ and singing ‘gramophone’ does not make these things halal, similarly calling picture-making ‘photography’ and ‘reflection’ does not make it [picture-making] halal. … If the methodology and means of production of a haram act changes, it will still remain haram when its reality and the reason for prohibition are still found. For instance, a new method of murder is devised such as electrocuting to death; or a new method of extracting liquor is found, such as the mechanical process of distilling liquor nowadays which was non-existent in former times; or a new form of gambling is contrived, such as the variety of insurance policies and lotteries devised which were previously unheard of; or new ways of fornication are practised, as in vogue in Europe in these times; then this will not render the haram act to be halal. Thus, since forming pictures [of animate objects] is haram, then whatever new method of it is invented, it will be haaam. The hurmat will not disappear by altering the name or altering the method of production. And the reason for this is that the cause of the hurmat of pictures, viz. it being a stepping stone to shirk (polytheism), is found here [with the new method of production] as well. Furthermore, in it [photography] is tashabbuh (imitation) of the kuffar (disbelievers). This is not the way of Muslims. … It is claimed that photography is in fact a process of reflection; like a reflection is cast on a mirror or water. The response to this [preposterous claim] is that the major difference between the two is that the reflection on a mirror, etc. is not durable, whereas the reflection obtained on a photo is preserved with the aid of technical materials. Thus, it is a reflection as long as it is not preserved with technical materials. But once it is preserved and made durable, in whichever way, then it becomes a picture. … Then everyone knows that the purpose in taking photos and having one’s photo taken is the same as the purpose of drawing pictures. The voluntary act of the photographer and the one photographed is the determinant here just as in drawing pictures. Therefore, both are equal in prohibition. Differentiating between the two is just as bad as differentiating between liquor manually extracted and distilled liquor mechanically extracted. Thus, both the photographer and the one who allows himself to be photographed are guilty of haram, guilty of a major sin and in the light of some ahadith they are mal’un (accursed) and fasiq (transgressors). It is makruh tahrimi (prohibitively disliked) to follow them in salah. To keep such photos at home or in one’s possession is a clear-cut sin and it is haram. Endorsing this fatwa, Mawlana Ashraf ‘Ali al-Thanawi (Allah have mercy on him) declares; “This is nothing but the haqq (truth). And in departing from the haqq there is nothing but dhalal (deviation).” (Imdad al-Ahkam, 4:382-4) 4. Mawlana ‘Abd al-Karim Gumthalwi To make pictures is not permissible, irrespective of the picture being on clothes, or utensils, or on the wall – on anything – and irrespective of the picture being small or large. (Radd al-Muhtar, 1:677) …To make pictures is not permissible at all; neither for honouring, nor for dishonouring; neither small, nor large and no matter on what surface it may be. All forms are impermissible. Furthermore, there is no difference between a photo and a hand-drawn picture in view of the purpose in acquiring a picture being fulfilled in both ways. The notion some people entertain of an idol/bust being impermissible whilst a picture on paper, etc. being permissible is erroneous. Question: What is the Shar’i ruling in regard to one who legalizes pictures? Answer: He is a fasiq. (Imdad al-Ahkam, 4:372-3) 5. Mufti Muhmmad Shafi’ Making pictures is absolutely haram in the Shari’ah of Islam, irrespective of it being with the pen, or in the form of photos, or through the printing press. This is the case of an animate object’s picture. A hadith reported by ‘A’isha (Allah be pleased with her) states: “The worst punished people on the Day of Qiyamah will be those who seek to create like Allah.” (Bukhari, Muslim) Some reports have the words ‘the picture-makers’, as is documented by Bukhari and Muslim from ‘Abd Allah bin Mas’ud (Allah be pleased with him) and Abu Hurairah (Allah be pleased with him). Another hadith states: “I heard Allah’s Messenger (Allah bless him and grant him peace) saying: ‘Allah declares: Who is more unjust than the one who ventures to create like Me?” (Bukhari, Muslim) One hadith states: “It will be said to them: ‘Bring life to what you have created!’” In other words, in castigation it will be said to the picture-makers: ‘put life into your pictures.’ From these narrations and other similar ahadith it is conclusively proven that the institution of picture-making is absolutely haram. There is no exception reported of any kind [in regard to the manner of producing the picture of the animate object].” (Fatawa Dar al-‘Ulum Deoband, Imdad al-Muftin, 2:991-2) We learn from the declarations of hadith narrations and from the texts of the general books of the Hanafiyyah that an incomplete picture – where there is no head – does not retain the hukm of a [haraam] picture. Rather, it, [the incomplete picture] falls into the category of designs and engravings. On this basis, permission for its usage [the headless picture] is generally mentioned in clear terms in all the books of the [Hanafi] madhab. This, apparently, evinces that taking such pictures has the same ruling as picture-making of designs and plants in general. In other words, just as that is permissible, similarly this [taking pictures of animate objects with their heads cut off] should also be permissible. … Some of the words of the hadith of Jibra’il (Alaihis Salaam) as reported by Abu Hurairah (Allah be pleased with him) and documented by Abu Dawud, Nasai and Tirmidhi are: “Instruct that the heads be cut off from the pictures at home. In this manner they will resemble trees [i.e. inanimate objects].” In the exceptionally authoritative and popular Hanafi fiqh work, Al-Badai’ al-Sanai’ the following appears: “…by virtue of cutting [the head] it does not remain a portrait. It falls into the category of designs. Proof for this [permissibility] is the narration of the head of a bird being effaced from the shield of Allah’s Messenger (Allah bless him and grant him peace).” Also discussing this issue Bahr al-Raqa’iq states: “… or with the head cut, i.e. irrespective of this being its original form or it had a head and was subsequently effaced.” (Jawahir al-Fiqh, 3:227-8) 6. Mufti ‘Aziz al-Rahman “Taking pictures of oneself and taking pictures of others by means of modern photography is just as haram and impermissible as having and making hand-drawn pictures are prohibited and haram. And keeping it in one’s possession is just as haram as keeping hand-drawn pictures. The one who has his picture taken through photography and the photographer are liable and deserving of the punishment and warning mentioned in the ahadith in relation to picture-drawers.” After quoting a few ahadith and the relevant text from an authoritative book of fiqh on the prohibition of drawing pictures and all types of pictures of animate objects being haram, Mufti ‘Aziz al-Rahman concludes: “Thus, in view of the institution of picture-making being unconditionally haram, the perpetrator of such a crime is a fasiq, it is haram to appoint him as imam [for salah] and salah behind him is makruh tahrimi.” (Fatawa Dar al-‘Ulum Deoband, ‘Aziz al-Fatawa, 2:742-3) 7. Mufti Rashid Ahmad Ludhianwi To take a picture of oneself is haram in the unanimous verdict of the Ummah. In contrast to the masses, it is more despicable and evil for an ‘alim or Mufti to take a picture of himself, for several reasons. First, Divine accountability on the ‘ulama, the intelligent and seniors is more harsh. Second, transgression by the ‘ulama emboldens the masses to transgress. Third, hypocrisy by the ‘ulama will lead to the masses believing that this sin is permissible. Note: It has been learnt through reliable sources that legally it is not lawful to take someone else’s photo without permission. Therefore, if someone’s photo was taken whilst being unaware then it is an incumbent duty upon him to threaten the criminal with legal action and in this way he [the criminal] should be forced to destroy the photo. If he does not destroy it, it will be fardh (obligatory) in the Shari’ah to take legal action. This duty has stronger emphasis on the ‘ulama. To be lax in this regard is haram. May Allah protect everyone.” (Ahsan al-Fatawa, 8:191) 8. Mawlana Muhammad Yusuf Ludhianwi Question: Just today you wrote in response to a question that pictures are haram and you cited Mufti Muhammad Shaf’. What I would like to ask is that if pictures are haram then together with our country, several Islamic countries have pictures on their currency notes. We keep these pictorial notes in our pockets when reading salah. Is our salah accepted? Leading ‘ulama of our country are affiliated to political parties. Regularly interviews with them are featured in newspapers and magazines. Included are photos of them. But no ‘alim has stopped the papers or magazines from publishing his photo. During the days of Hajj, the Hajj rituals are broadcast on television. Is this also incorrect? Is the viewer sinful? This is but a reflection. Like this there are innumerable things which you as well are aware of. Answer: A fundamental error has been committed in the question. There are two things. One is the Law of Allah and the second is practice on His Law. I explain the Law of the Shari’ah. I do not discuss the level of compliance to that Law and the level of incompliance. Allah’s Messenger (Allah bless him and grant him peace) declared pictures to be haram and he cursed the makers of pictures. Now, even if we assume for a moment that the whole world is acting in conflict with this declaration, the Shar’i declaration will not turn out to be a mistake. On the contrary, the violators of the declaration are sinners. Those who print pictures on notes; those who print photos in newspapers; those who produce Hajj films; are their statements and actions proof against the declaration handed down by Allah’s Messenger (Allah bless him and grant him peace)? If not [as is obvious], then it is meaningless to cite them. Understand well that be it the president of Pakistan, the king of Saudi Arabia, any eminent politician, ‘ulama or mashayikh, all are all mere Ummatis. Their views and actions are not rubber stamps in the Shari’ah. They cannot be cited to scuttle the declaration of Allah’s Messenger (Allah bless him and grant him peace). If they remain Ummatis and comply to the declaration of Allah’s Messenger (Allah bless him and grant him peace), they will receive thawab (reward) by Allah. And if they do not, they will be brought in the court of Allah as criminals. Then it is left to Allah. He may forgive them or he may sentence them. Be that as it may, violation of the law by a criminal does not itself, in any way, weaken the law. We are guilty of a grave error in giving the name of this person and that person when faced with the Law of Allah. Salah does not become fasid (invalid) if there happens to be notes with pictures in one’s pocket. Without a pressing necessity it is not permissible to take one’s picture. Production and viewing of Hajj films are also not permissible. (Ap ke masa’il or unka hal, 10:309-10) 9. Mufti Sayyid ‘Abd al-Rahim Lajpuri In the absence of necessity and legal compulsion – a valid Shar’i reason – it is not permissible to take photos and nor to have one’s photo taken. It is sinful. If one has taken a photo it should be destroyed, tawbah (repentance) and istighfar should be made. Seek forgiveness from Allah. There is no Shar’i concession to take photos for the purpose of remembrance or to send home or to show the prospective bride and bridegroom. If someone needs to see [the bride] he should go and see. Besides the sin of pictures in this [sending photos for marriage purposes] there are other evils attached to it. (Fatawa Rahimiyya, 6:271)] 10. Mufti Kifayat Allah al-Dihlawi After a visit to Egypt by the Jami’at al-‘Ulama al-Hind (India) in connection with the plight of the oppressed Palestinians, when preparing to leave, a number of Egyptian ‘ulama and dignitaries came to see the delegation of Jami’at al-‘Ulama al-Hind off. The dignitaries requested for a photo to be taken but Mufti Kifayat Allah emphatically refused and declared it haram. In view of certain Egyptian scholars having issued a fatwa of permissibility of photography, a discussion ensued. A brief recording of the discussion appears in Biography of Mufti Kifayatullah (‘Abd al-Rashid Ahmad Arshad) as follows: ‘Ulama of Egypt: The impermissibility only applies to those pictures which are made by the work of the human hand. In photography, no such thing is needed. It is simply a reflection of the picture. Mufti Kifayat Allah: So how does this “reflection” become transferred from the lens to the paper? ‘Ulama of Egypt: It requires much [technical] work. Mufti Kifayat Allah: What is the difference between “human handiwork” and “much work”? ‘Ulama of Egypt: Yes, they are the same thing. Mufti Kifayat Allah: Hence, their ruling is the same [photography is just as haram as drawing pictures with the hand]. The response of Mufti Kifayat Allah left the Egyptian ‘ulama present speechless and very impressed. (Biography of Mufti Kifayatullah, p. 25-6) 11. Shaykh al-Islam Mawlana Husain Ahmad Madani “I never ever had my photo taken knowingly and voluntarily. That takes place when I am unaware, and I do not consider it permissible. Those who do that [take other peoples’ pictures] are responsible for their actions.” (Ma’arif wa Haqa’iq, 380) On certain websites photos of the Madani family and the Jami’at al-‘Ulama al-Hind are screened in an attempt to mislead the unwary public into believing that our ‘ulama view photography to be permissible. The vehement stance of our akabir (senior) ‘ulama as is evident from Mawlana Madani’s and Mufti Kifayat Allah’s statements reproduced above suffices to convince even a layman that the founders and stalwarts of Jami’at al-‘Ulama al-Hind were absolutely against the evil abomination of photography. And why should they not be when Allah’s Messenger (Allah bless him and grant him peace) warned of dire consequences for those who make and take pictures? 12. Mufti Shu’ayb ‘Alam Our investigation concludes that images formed through digital technology [digital pictures] should be called pictures. The reasons are mentioned hereunder: The objective of the Shari’ah is to ban the preservation of pictures of animate objects. This is the basis and rationale [of the prohibition]. The long history of mankind tells us that this [making pictures] spawns fitnah. In the digital system the abomination of preserving a picture is found. The essence of picture-making is to copy and display the original. In the history of mankind various ways have been used to achieve this purpose. Of those methods the digital system is the most advanced and superior method. The methodology has progressed. The tools have taken different forms. The pattern has changed. But the basic reality and central aim is the same, viz. ‘production of a portrait of the original’. The difference between the olden method and the modern method is confined to the medium of preservation. The essence and reality of picture-making are common to both. When our seniors declared images made via olden methods to be pictures, then images produced through modern methods will also be declared to be pictures. The reason for this is that the reality is jointly found in both. Thus both will share the same ruling [of prohibition]. (Bayyinat, Ramadan/Shawwal 1429 H) The venerable Mufti Shu’ayb of Jami’ah al-‘Ulum al-Islamiyya (Binnori Town, Karachi) gives a further seven reasons for the prohibition of digital pictures. The fatwa of Mufti Shu’ayb ‘Alam is endorsed by leading ‘ulama and muftis of Pakistan. A detailed treatise on the subject has also been prepared. 13. Mawlana ‘Abd al-Kalam Azad Mawlana ‘Abd al-Kalam Azad who published his newspaper al-Hilal for years with pictures was guided to the haqq and confessing his error stated unambiguously: “It is not permissible to have photos taken nor keeping photos and publishing photos. It was a grave error on my part to have my photos taken and to publish al-Hilal with photos. I have repented from that error. My former errors should be concealed [his photos should not be publicised]. They should not be re-published.” The above candid confession of Mawlana ‘Abd al-Kalam Azad is recorded in Mufti Muhammad Shafi’s treatise al-Taswir li Ahkamit al-Taswir. This detailed treatise and his other treatise on the subject titled Kashf al-Sijaf al-Wajhi Photograph have to be incumbently studied by all especially our ‘ulama so as to educate themselves on the nature and gravity of photography, thus saving themselves and the Ummah from the wrath of Allah. The teachers and akabir of our ‘ulama have categorically declared the institution of photography to be haram. The argument is thus sealed. And our duty is simply to deliver the clear message. Friends of Deoband

Different Views on Photography/Videos Question What do you think about Mufti Ibn Adam Al-Kawthari's fatwa about photography/videos? Mufti Taqi Usmani's view is also mentioned there: Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh We have studied the document in reference and, to an extent, agree with its contents. Prior to probing into the academic issues, it is of paramount importance to understand that the view of Mufti Taqi Uthmani Sahib (Madda Zilluhu) expressed in this document, are those driven by Taqwa and academic honesty. Though we may concur on some issues and differ on others, these are only our academic differences. We hold Hazrat Mufti Sahib in the highest esteem and in fact continue to implore Allah Ta’ala to keep his presence over us for a long time, Aameen. Assessment On The Document: With reference to point no. 3 & 4, discussing Live Broadcasting and Video Recording, we hold reservations on this. Mufti Taqi Uthmani Sahib (Madda Zilluhu) draws the analogy between a live broadcast and images contained on a videotape, etc. to be that similar of a mirror reflection. Mufti Sahib (Madda Zilluhu) states that since the pictures are a mere reflection and not captured and permanent, the broadcasting would be permissible, provided that the content is lawful. Our View: Yes, in a mirror reflection, the image is not permanent and is not captured, however, in the instance of a video tape and live broadcast, there exists “particles of an image” creating the potential of the broadcast being captured and printed; the broadcast could be printed to form a picture or photo resulting in it becoming Haram. Hence, due to this potential, especially in this age of technology, broadcasting and video conferencing will ultimately be considered as Taswir, and Haram. Hazrat Mufti Taqi Uthmani Sahib (Madda Zilluhu) is also of the opinion that a printed image is Taswīr. Furthermore, this potential does not exist in the case of a mirror reflection. A mirror reflection does not contain particles, etc. creating the potential of it being captured and printed, hence, the analogy of the mirror reflection and live broadcasting and video recording would be an oversight and incorrect. And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah

Question I have a question about my period. I am a new Muslim and I am not sure about some things during period. From past some months my period is not very regular. It comes for a half a day (just few spots), then stops for a day or two, then comes for full five days.Sometimes it comes for half day(just few spots), then stops for a day or two, again comes for half a day, again stops for a day or two and then comes full five days. Sometimes during the first half a day, it is just spots and sometimes it is when I wipe with tissue(doesn’t flow) When it stops for a day or two days, do I have to have to do ghusl and pray until it comes for five full days again? Also I was trying to look in your site for questions like these and I found terms like haidh, Istihadah. I do not understand these terms either. Please let me know about these and when can I pray and not pray. Also can I read or recite or listen to Quran during my periods? Please let me know Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. May Allah grant you steadfastness on Dīn and bless you with beneficial knowledge. Please take note of a few general rulings/points regarding menstruation: 1). Haid is the Arabic term for menstruation. 2). Istihādah is the Arabic term for blood which is not classified as menstrual blood or lochia. For example, if blood continues to flow after the normal days of the cycle, and exceeds ten days when added to the days of the cycle, then the days after the normal cycle will be called days of istihādah. 3). The minimum period of a valid menstruation/haid is three days. The maximum is 10 days. 4). Spotting or even a drop of blood, whether day or night, will render the day a “blood day.” 5). A woman in menstruation may not touch or recite the Quran. However, she may listen to the Quran. She may also do zikr (engage in remembrance of Allah by saying Subhan Allah, Allahu Akbar, etc.) In reference to your situation, if blood continues to flow after the normal days of your cycle, and exceeds ten days when added to the days of the cycle, then the days after the normal cycle will be called days of istihādah.[1] A woman in istihādah will perform wudū for every prayer time and perform her salah.[2] For example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow for an additional 6 days. Days 7, 8…12 will be days of istihādah. In the days of istihādah, Person A will perform wudū for every salah time and perform her salah. However, if blood does not exceed ten days, then the cycle will be considered changed. For example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow for an additional 2 days. Person A’s new cycle will be 8 days. N.B. All days of blood will be added together unless there is a 15 day gap of no blood in between.[3] For example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow on every alternate day for the next 8 days. Days 1, 2…6 will remain days of haid (menstruation), and days 7, 8…14 will be days of istihādah. Alternate example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow on every alternate day for the next 4 days. Person A’s new cycle will be 10 days. Please feel free to contact us if you have any further queries. And Allah Ta’āla Knows Best Hisham Dawood Student Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai. [1] (قَوْلُهُ وَالزَّائِدُ عَلَى أَكْثَرِهِ) أَيْ فِي حَقِّ الْمُبْتَدَأَةِ ، أَمَّا الْمُعْتَادَةُ فَمَا زَادَ عَلَى عَادَتِهَا وَيُجَاوِزُ الْعَشَرَةَ فِي الْحَيْضِ وَالْأَرْبَعِينَ فِي النِّفَاسِ يَكُونُ اسْتِحَاضَةً كَمَا أَشَارَ إلَيْهِ بِقَوْلِهِ أَوْ عَلَى الْعَادَةِ إلَخْ .أَمَّا إذَا لَمْ يَتَجَاوَزْ الْأَكْثَرَ فِيهِمَا ، فَهُوَ انْتِقَالٌ لِلْعَادَةِ فِيهِمَا ، فَيَكُونُ حَيْضًا وَنِفَاسًا رَحْمَتِيٌّ ( رد المحتار علي الدر المختار،ج ١،ص ٥٢٤، دار المعرفة) [2] (وأما) حكم الاستحاضة فالمستحاضة حكمها حكم الطاهرات غير أنها تتوضأ لوقت كل صلاة على ما بينا (بدائع الصنائع، الاستحاضة وأحكامها) [3] (أَقَلُّ الطُّهْرِ) بَيْنَ الْحَيْضَتَيْنِ أَوْ النِّفَاسِ وَالْحَيْضِ (خَمْسَةَ عَشَرَ يَوْمًا) وَلَيَالِيهَا إجْمَاعًا (وَلَا حَدَّ لِأَكْثَرِهِ) (رد المحتار علي الدر المختار. ج ١، ص ٢٨٥، ايج ايم سعيد كمبني) Source

Answered by Shaykh Abdurrahman ibn Yusuf Mangera If a woman were to finish her menses while at work and it is impossible for her to leave the work place to make ghusl is it permissible to make wudhu and pray without ghusl? If not then how do Muslim women living in the west deal with such an issue which most of us are faced with this at some point? Answer: Assalamu alaykum In the name of Allah the Inspirer of truth. It would not be sufficient for a women to perform salat after just performing wudu when ending her menstruation. If one has performed salat after making wudhu only, those prayers must be repeated. As to the question of how do Muslim women deal with such situations, what we can say is that their are great wisdoms in the shari’a and immense rewards for those who persevere in holding onto their faith. If a women is in situation that she is forced to work to earn her daily bread due to the absence of a supporting father or brother [if unmarried] or husband [if married] then she should discuss the need of having to leave early [with or without disclosing the details] with her supervisor. Thereafter she can make up the missed work the day after instead of having to make up missed prayers. People take of work for all sorts of reason and this is as good a reason as any. If the current employment is not flexible at all in this regard then you should actively look for another job if you are forced to have one. Remember we are required make our lifestyle subordinate to our religion and not our religion conform to our lifestyle. Otherwise situations of this nature are sure to arise and difficult to overcome. And Allah makes a path for those who fear Him and He knows best. Wassalam Abdurrahman ibn Yusuf Source

Does Hajj become compulsory through performing umrah in the months of Hajj? Q: If one performs Umrah in the month of Shawwaal or anytime thereafter during the months of Hajj (i.e. from the beginning of Shawwaal till the 10th of Zul Hijjah), will Hajj become fardh upon him? A: Merely performing Umrah does not make Hajj compulsory. However, if a person who did not perform Hajj is present in Makkah during the months of Hajj (i.e. from the month of Shawwaal till the 10th of Zul Hijjah) and he has the means and provisions to stay till the days of Hajj (and the needs of his family and dependents have also been fulfilled till the time he returns from Hajj), then Hajj will become compulsory upon him. And Allah Ta'ala (الله تعالى) knows best. (فرض)...(مرة)...(على الفور)... ( على مسلم )... ( حر مكلف ) عالم بفرضيته ... ( صحيح ) البدن ( بصير ) غير محبوس وخائف من سلطان يمنع منه ( ذي زاد ) يصح به بدنه فالمعتاد اللحم ونحوه إذا قدر على خبز وجبن لا يعد قادرا ( وراحلة ) مختصة به وهو المسمى بالمقتب إن قدروإلا فتشترط القدرة على المحارة للآفاقي لا لمكي يستطيع المشي لشبهه بالسعي للجمعة ... ( فضلا عما لا بد منه ) كما مر في الزكاة ومنه المسكن ومرمته ولو كبيرا يمكنه الاستغناء ببعضه والحج بالفاضل فإنه لا يلزمه بيع الزائد نعم هو الأفضل وعلم به عدم لزوم بيع الكل والاكتفاء بسكنى الإجارة بالأولى وكذا لو كان عنده ما اشترى به مسكنا وخادما لا يبقى بعده يكفي للحج لا يلزمه خلاصة وحرر في النهر أنه يشترط بقاء رأس مال لحرفته إن احتاجت لذلك وإلا لا وفي الأشباه معه ألف وخاف العزوبة إن كان قبل خروج أهل بلده فله التزوج ولو وقته لزمه الحج ( و ) فضلا عن ( نفقة عياله ) ممن تلزمه نفقته لتقدم حق العبد ( إلى ) حين ( عوده ) وقيل بعده بيوم وقيل بشهر ( مع أمن الطريق ) بغلبة السلامة ولو بالرشوة.... ( و ) مع ( زوج أو محرم ) ولو عبدا أو ذميا أو برضاع ( بالغ ) قيد لهما كما في النهر بحثا ( عاقل والمراهق كبالغ ) جوهرة ( غير مجوسي ولا فاسق ) لعدم حفظهما ( مع ) وجوب النفقة لمحرمها ( عليها ) لأن محبوس ( عليها ) لامرأة حرة ولو عجوزا في سفر... ( وقت خروج أهل بلدها ) وكذا سائر الشروط ( الدر المختار 2/455-465) قال الشامي: قوله ( على مسلم الخ ) شروع في بيان شروط الحج وجعلها في اللباب أربعة أنواع الأول شروط الوجوب وهي التي إذا وجدت بتمامها وجب الحج وإلا فلا وهي سبعة الإسلام والعلم بالوجوب لمن في دارا لحرب والبلوغ والعقل والحرية والاستطاعه والوقت أي القدرة في أشهر الحج أو في وقت خروج أهل بلده على ما يأتي والنوع الثاني شروط الأداء وهي التي إن وجدت بتمامها مع شروط الوجوب وجب أداؤه بنفسه وإن فقد بعضها مع تحقق شروط الوجوب فلا يجب الأداء بل عليه الإحجاج أو الإيصاء عند الموت وهي خمسة سلامة البدن وأمن الطريق وعدم الحبس والمحرم أن الزوج للمرأة وعدم العدة لها النوع الثالث شرائط صحة الأداء وهي تسعة الإسلام والإحرام والزمان والمكان والتمييز والعقل ومباشرة الأفعال إلا بعذر وعدم الجماع والأداء من عام الإحرام النوع الرابع شرائط وقوع الحج عن الفرض وهي تسعة الإسلام وبقاؤه إلى الموت والعقل والحرية والبلوغ ولأداء بنفسه إن قدر وعدم نية النفل وعدم الإفساد وعدم النية عن الغير قوله ( على مسلم ) فلو ملك الكافر ما به الاستطاعة ثم أسلم بعد ما افتقر لا يجب عليه شيء بتلك الاستطاعة بخلاف ما لو ملكه مسلما فلم يحج حتى افتقر حيث يتقرر وجوبه دينا في ذمته فتح وهو ظاهر على القول بالفورية لا التراخي نهر قلت وفيه نظر لأن على القول بالتراخي يتحقق الوجوب من أول سني الإمكان ولكنه يتخير في أدائه فيه أو بعده كما في الصلاة تجب بأول الوقت موسعا وإلا لزم أن لا يتحقق الوجوب إلا قبيل الموت وأن لا يجب الإحجاج على من كان صحيحا ثم مرض أو عمي وأن لا يأثم المفرط بالتأخير إذا مات قبل الأداء وكل ذلك خلاف الإجماع فتدبر قوله ( للآفاقي ) مرتبط بقوله وراحلة لا بقوله فتشترط لإيهامه أن غير الآفاقي يشترط له المقتب فلا يناسب قوله لا لمكي يستطيع المشي والحاصل أن الزاد لا بد منه ولو لمكي كما صرح به غير واحد كصاحب الينابيع و السراج وما في الخانية و النهاية من أن المكي يلزمه الحج ولو فقيرا لا زاد له نظر فيه ابن الهمام إلا أنه يراد ما إذا كان يمكنه الاكتساب في الطريق وأما الراحلة فشرط للآفاقي دون المكي القادر على المشي وقيل شرط مطلقا لأن ما بين مكة وعرفات أربع فراسخ ولا يقدر كل أحد على مشيها كما في المحيط وصحح صاحب اللباب في منسكه الكبير الأول ونظر فيه شارحه القاري بأن القادر نادر ومبنى الأحكام على الغالب وحد المكي عندنا من كان داخل المواقيت إلى الحرم كما ذكره الكرماني وهو بعيد جدا بل الظاهر ما في السراج وغيره أنه من بينه وبين مكة أقل من ثلاثة أيام وفي البحر الزاخر واشترط الراحلة في حق من بينه وبين مكة ثلاثة أيام فصاعدا أما ما دونه فلا إذا كان قادرا على المشي وتمامه في شرح اللباب تنبيه: في اللباب الفقير الآفاقي إذا وصل إلى ميقات فهو كالمكي قال شارحه أي حيث لا يشترط في حقه إلا الزاد والراحلة إن لم يكن عاجزا عن المشي وينبغي أن يكون الغني الآفاقي كذلك إذا عدم الركوب بعد وصوله إلى أحد المواقيت فالتقييد بالفقير لظهور عجزه عن المركب وليفيد أنه يتعين عليه أن لا ينوي نفلا على زعم أنه لا يجب عليه لفقره لأنه ما كان واجبا وهو آفاقي فلما صار كالمكي وجب عليه فلو نواه نفلا لزمه الحج ثانيا اه ملخصا ونظيره ما سنذكره في باب الحج عن الغير من أن المأمور بالحج إذا واصل إلى مكة لزمه أن يمكث ليحج حج الفرض عن نفسه لكونه صار قادرا على ما فيه كما ستعلمه إن شاء الله تعالى قوله ( لشبهه بالسعي إلى الجمعة ) أي في عدم اشتراط الراحلة فيه( رد المحتار 2/455-465) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The plain of Arafaat is located approximately 17km east of Makkah on the road to Taa’if. After leaving Jannah, it was here that Hadhrat Aadam (AS) first met up with his wife Hadhrat Hawwa (AS) and recognised her. It is for this reason that the place is called Arafaat. It was here that Hadhrat Jibra'eel (AS) taught Hadhrat Ibraheem (AS) the rites of Hajj and it was here that the Sahabah (RA) were given the good news that the Deen had been perfected. It was also here that Rasulullaah (Sallallahu Alaihi Wa Sallam) mounted his camel and delivered the historical sermon during the Farewell Hajj, in which he put an end to all customs of the Period of Ignorance and emphasised human rights. It will also be here that people will be resurrected on the Day of Qiyaamah and required to account for their actions. It is here on the 9th of Dhul Hijjah every year that the Haajis gather to fulfil the fundamental requisite of the Hajj. This is referred to as the Wuqoof of Arafaat, which starts from Zawaal and lasts until sunset and is Fardh (obligatory). Madrasah in Just 5 Minutes Mufti A.H.Elias-May Allaah protect him

Instant Death (Click on picture to enlarge)

Noble Character Bismillahir Rahmaanir Raheem In generosity and helping others, be like a river… In compassion and grace, be like the sun… In concealing others faults, be like the night… In anger and fury, be like the dead… In modesty and humility, be like the earth… In tolerance, be like a sea… Hazrat Maulana Jalaluddeen Rumi (Rahmatullahi ‘alayh) Source

Using Zakaat for burial expenses Q. Can we use Zakaat money to assist in the burial and funeral expenses of the deceased who did not own anything and did not leave anything for his heirs? The deceased family does not own anything as well? (Question published as received) A. One of the primary requisites of discharging ones Zakaat is to discharge it to an eligible recipient of Zakaat by making him the owner of it i.e. Tamleek (giving him full ownership of it) must take place. A deceased person does not have the capacity to take ownership, hence the requirement of Tamleek is not fulfilled irrespective of whether he was a Zakaat recipient or not. Hence Zakaat cannot be given to the deceased for his/her funeral and burial expenses. However, if the deceased’s family members qualify as recipients of Zakaat, then a person may give Zakaat to them and they may, in turn, use it for the funeral and burial expenses of the deceased if they wish. (Hindiyyah 6/392) 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

Keep your children indoors at nightfall Q. We were told by our parents when we were young to stay inside the house and not to go to play outside the house at night as it is not good for us. Is there any basis for this in Islam? I am enquiring as I am a parent now and I was wondering if I should give my children the same advice? (Question published as received) A. The advice that was given to you by your parents is in fact the advice that was given to us by Rasulullah Sallallahu Alayhi Wasallam in the following Hadeeth: Sayyiduna Jaabir Bin Abdullah Radhiyallahu Anhu reports that Rasulullah Sallallahu Alayhi Wasallam said: “Cover your utensils and tie your water skins, and close your doors and keep your children close to you at night, as the Jinns spread out at such time and snatch things away. When you go to bed, put out your lights, for the mischief-doer (i.e. the rat) may drag away the wick of the candle and burn the dwellers of the house.” (Bukhari 4/129) The above Hadeeth is based on advice and recommendation and should not be regarded to be compulsory. (Fathul-Baari 6/356) 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)

Divorced wife's medical expenses during Iddah Q. I have divorced my wife and she is sitting in Iddah. Do I as an ex-husband have any responsibilities to my now ex-wife? Do I have to pay my ex-wife’s medical/doctor’s bills? (Question published as received) A. In principle, it is the responsibility upon a husband to provide financial support (Nafaqah) for his wife throughout the period of the marriage. This includes the necessities of life i.e. food, clothing and shelter. (Shaami 3/572)It also includes the responsibility of medical and doctor’s bill’s as this is also a necessity of life. (Al-Fiqhul-Islaamiy-Wa Adillatuhu 10/7381) Furthermore, just as the financial support (Nafaqah) is the responsibility upon the husband throughout the marriage, this responsibility remains upon a husband even after a husband issues a divorce to his wife (revocable or irrevocable) until her Iddah period terminates. Therefore, as an ex-husband, it will still remain your responsibility to provide financial support (Nafaqah) to your ex-wife until her Iddah period terminates. (Shaami 3/609) 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

The Rights of Women Shaykh Hakeem Muhammad Akhtar (Rahemahullah) READ HERE

"These days, I am a proud wearer of hijab. You can call it a scarf. My scarf does not tie my hands behind my back, and it is not a tool of oppression. It doesn't prevent thoughts from entering my head and leaving my mouth." Theresa Corbin

Following are beneficial excerpts taken from a discussion on Feminism HERE

The Muslimah - Islam Liberated Women 1400 Years Ago! || Women In Islam

Muhammad (saws) What a year was 570 AD A person was born, a prophet to be Muhammed (saws) that was his name People were misguided and that’s when he came He would go on to leave all the idols behind He is an example to the whole of mankind Rabbi al Awwal, in it was a day He came to this world to show us the way He was born in Mecca , the holiest place A life full of challenges he was to face Abdullah, his father, had by then passed away Leaving Amina, his mother, in her arms he lay Haalima Sadia took over his care Until he was six, our prophet was there His mother then died, he was left all alone Abdul Muttalib, his grand-dad then made him his own When our prophet was nine, his grandfather died Abu Talib, his uncle, became his new guide In his 20′s,a merchant Muhammed (saws) became by trade Al-Amin,(the trustworthy) became his grade Khadija(ra)aged 40, became his bride He was 25, with her by his side To the poor, she gave away all her wealth A dedicated wife in sickness and health 360 idols in the Kaaba, there were at that time Our prophet realised that this was a crime He would go to mount Hira, leaving behind his wife Reflecting and wondering about the meaning of life Whilst thinking there in the midst of the night He heard a loud voice which filled him with fright It was the angel Jibrail(as) who asked him to read Our prophet couldn’t and didn’t take heed The angel embraced him and then asked him later Read, Read in the name of the Creator Who created man from a drop of blood Our prophet was shocked, but his wife understood Our prophet rushed to the path straight ahead He heard a voice from the heavens which said Muhammed(saws) truly you are the messenger of God Muhammed (saws) was scared and thought this quite odd ‘Praise be to God’ his wife said instead ”I know you’ve been chosen as God’s messenger’ she said And thus Khadija (ra) became the first woman of islam And over the next 23 years came the revelation, the Quran He preached to all people, every creed, every race Yet so many hardships he had to face There were fears for his life, then the hijrah took place He entered Medina, by the Almighty’s grace He was greeted by the Ansaris who were not like the others they treated the muhajirs like their very own brothers Then came the battles, fought face to face Then the conquest of Mecca, Muhammed (saws)’s birthplace An Nasr was revealed, it’s message was clear Muhammed (saws) knew that his time was near Everyone gathered to hear his last speech little did they know how far Allah’s message would reach Muhammed (saws) gave us the miracle, the Quran And now a 1/4 of the world follow Islam He is our role-model, the best of mankind And has left the Quran and his Sunnah behind Read the Quran as much as you can The words of Allah(swt) for the guidance of man And follow our prophet’s sunnah, when eating and dressing And send him salutations and many a blessing He came to mankind to show us the way And Insha-Allah, we’ll meet him, we’ll meet him one day Source

Teachings of Prophet Muhammad (PBUH) on Environment Did the Prophet (peace and blessings be upon him) say anything about saving our planet? Did he promote any ideas or practices relevant to the world's growing concern about the future of the earth and its resources? Today, with the increasing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet (peace and blessings be upon him) in this area proves helpful and relevant. What is distinctive about the Prophet's approach to environmental issues is the connection he established between green practices and the Hereafter reward, which represents for Muslims an incentive greater than any worldly gain or reward and, as a result, prompts a greater care for the earth and more effort to conserve its resources. 10 Teachings of Prophet Muhammad on Environment Plant a tree even if it is your last deed: 1. “If the Hour (the day of Resurrection) is about to be established and one of you was holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it.” Planting trees is a renewable source of hasanat: 2. "If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him." (Bukhari) Conserve resources even when used for rituals: 3. The Prophet asked Sa'd`d, "Why is this wastage?" Sa'd replied "Is there wastage in Wudhu (ablution) also?" The Prophet said, "Yes, even if you are at a flowing river." (Ahmad) Keeping environment clean is important: 4. The Prophet warned, "Beware of the three acts that cause you to be cursed: Relieving yourselves in shaded places (that people utilise) In a walkway or In a watering place." 5. "Removing harmful things from the road is an act of charity (sadaqah)." NO for over-consumption! Consider recycling and fixing before buying new items: 6. Asked about what the Prophet (SAW) used to do in his house, the Prophet's wife, A'ishah (may Allah be pleased with her), said that he used to repair his shoes, sow his clothes and used to do all such household works done by an average person. 7. "The believer is not he who eats his fill while his neighbour is hungry." Animals should be cared for: 8. "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment." The listeners asked, "O Messenger of Allah, what is a just cause?" He replied, That he will kill it to eat, not simply to chop off its head and then throw it away. (An-Nasa'i) 9. "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile, he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him." The Companions said, "O Allah's Messenger! Is there a reward for us in serving the animals?" He replied: "There is a reward for serving any living being." (Bukhari) 10. "A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth." (Bukhari) Kitaabun.com

Pearls of Wisdom: No.42 “Food for the Soul” SUBJECT: LOVE OF ALLAH Allah, The Most Exalted, says: “And those who believe are strongest in love of Allah…” (Qur’an 2:165) The Messenger of Allah (peace be upon him) reported that Allah Ta’ala said: “If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him.”(Hadith – Bukhari) Note: It is incumbent on every believer to love our Creator who has indeed done so much for us. The Love of Allah Ta’ala is like a light, without it you are in an ocean of darkness. Life is a journey from ALLAH to ALLAH. If you really Love Allah and you are experiencing difficulty and wandering where is He, just remember that the Teacher is usually quiet during the test! Love of ALLAH leads to endless hope whereas not loving Him will lead to a hopeless end. www.eislam.co.za

The Feminist Movement and the Muslim Woman Maryam Jameelah THE FEMINIST MOVEMENT AND THE MUSLIM WOMAN by Maryam Jameelah.pdf

Ḥadīth regarding al-Ḥajar ‘l-Aswad The black stone (al-Ḥajar ‘l-Aswad) has many virtues, one of them is the ability to clear your sins (by Allāh’s leave) when you kiss or touch it, Imām al-Tirmidhī has related in his Jāmi‘ (877): حدثنا قتيبة حدثنا جرير عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال قال رسول الله صلى الله عليه وسلم نزل الحجر الأسود من الجنة وهو أشد بياضا من اللبن فسودته خطايا بني آدم قال وفي الباب عن عبد الله بن عمرو وأبي هريرة قال أبو عيسى حديث ابن عباس حديث حسن صحيح (Imām al-Tirmidhī says) Qutaybah related to us, who said Jarīr narrated to us from ‘Atā’ ibn al-Sā’ib from Sa‘īd ibn Jubayr from Ibn ‘Abbās who said: Rasūlullāh ﷺ said: “The black stone descended from paradise and was (originally) whiter than milk while the sins of the sons of Ādam turned it black.” Imām al-Tirmidhī comments: “There is another ḥadīth from ‘Abdullāh ibn ‘Amr and Abū Hurayrah concerning this chapter, and the ḥadīth of Ibn ‘Abbās is a ḥasan ṣaḥīḥ ḥadīth.” Mullā ‘Alī al-Qārī comments on the words “sons of Ādam turned it black” to mean: أي صارت ذنوب بني آدم الذين يمسحون الحجر سيا لسواده Meaning: “The sins of the sons of Ādam made it turn black due to touching the (black) stone.” Mirqāt ‘l-Mafātīḥ (9/45) Ḥāfiẓ Ibn Ḥajar al-‘Asqalānī points out in his Fatḥ ‘l-Bārī sharḥ Ṣaḥīḥ ‘l-Bukhārī (3/462): ومنها حديث ابن عباس مرفوعا : نزل الحجر الأسود من الجنة وهو أشد بياضا من اللبن ، فسودته خطايا بني آدم . أخرجه الترمذي وصححه ، وفيه عطاء بن السائب وهو صدوق لكنه اختلط ، وجرير ممن سمع منه بعد اختلاطه ، لكن له طريق أخرى في صحيح ابن خزيمة فيقوى بها ، وقد رواه النسائي من طريق حماد بن سلمة ، عن عطاء مختصرا ، ولفظه الحجر الأسود من الجنة وحماد ممن سمع من عطاء قبل الاختلاط ، “From those narrations is the ḥadīth of Ibn ‘Abbās marfū‘an (raised back to the Prophet): ‘The black stone descended from paradise and was (originally) whiter than milk while the sins of the sons of Ādam turned it black.’ Imām al-Tirmidhī narrated it and authenticated it. In it [the isnād] is ‘Aṭā’ ibn ‘l-Sā’ib, he is trustworthy but he suffered from ikhthilāṭ [mixing up narrations in the latter stage of his life], and Jarīr was from those who heard from him after his ikhthilāṭ [meaning there is weakness]. However, there is another route for this as narrated in Ṣaḥīḥ Ibn Khuzaymah [2557] that gives it strength. Whilst al-Nasā’ī [3801] narrated a shorter version from Ḥammād ibn Salamah from ‘Aṭā’ with the wording (only) being: ‘The black stone descended from paradise.’ Ḥammād was from those who heard ‘Aṭā’ before he (‘Aṭā’) suffered from ikhthilāṭ [meaning the narrations of Ḥammād from ‘Aṭā’ are sound].” It is worth noting that the words of the narration in Jāmi‘ al-Tirmidhī: “The black stone was (originally) whiter than milk while the sins of the sons of Ādam turned it black”, without the wording that it ‘descended from heaven’, has also been narrated via Ḥammād from ‘Aṭā’ as mentioned in the Mu‘jam ‘l-Kabīr of al-Ṭabarānī (1215) with the wording being ‘whiter than ice’ instead of ‘milk’: حَدَّثَنَا بِشْرُ بْنُ مُوسَى ، ثنا يَحْيَى بْنُ إِسْحَاقَ السَّيْلَحِينِيُّ ، ثنا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ عَطَاءِ بْنِ السَّائِبِ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، عَنِ ابْنِ عَبَّاسٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” كَانَ الْحَجَرُ الأَسْوَدُ أَشَدَّ بَيَاضًا مِنَ الثَّلْجِ حَتَّى سَوَّدَتْهُ خَطَايَا بَنِي آدَمَ “ Imām Ḍiyā’ ‘l-Dīn al-Maqdisī incorporated this ḥadīth in his book: al-Aḥādīth ‘l-Mukhtārah (3614) where he strived to compile only authentic narrations. Some objectors to this virtue utilise a narration in Ṣaḥīḥ ‘l-Bukhārī (1520) from ‘Umar ibn ‘l-Khaṭṭāb that he came close to al-Ḥajar ‘l-Aswad and kissed it, and that he then said: إني أعلم أنك حجر لا تضر ولا تنفع ولولا أني رأيت النبي صلى الله عليه وسلم يقبلك ما قبلتك “No doubt, I know that you are [only] a stone, you cannot cause harm nor can you benefit. Had I not seen the Prophet ﷺ kissing you, I would not have kissed you.” Commenting on this narration Ḥāfiẓ Ibn Ḥajar says in short: قوله : ( لا تضر ولا تنفع ) أي إلا بإذن الله “‘Umar’s saying ‘you cannot cause harm nor can you benefit’, meaning: ‘except by the leave of Allāh.” (Ibid). Meaning that whatever Alāh ﷻ wills, He can do. And Allāh ﷻ knows best. —————— Compiled by Abu Humayd Source

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Seven Kindness to Neighbors: ‘Isa bin ‘Umailah (rahimahullah) narrates from a person who had seen Hazrat Abu Zar (radhiyallahu ‘anhu) that whenever Hazrat Abu Zar (radhiyallahu ‘anhu) would milk his goats, he would first give his neighbors and guests the milk to drink and would only himself drink thereafter. (Siyar A‘laam min Nubalaa’ 3/399) The Seven Instructions of Rasulullah (sallallahu ‘alaihi wasallam): Hazrat Abu Zar (radhiyallahu ‘anhu) narrates the following: My beloved friend, Rasulullah (sallallahu ‘alaihi wasallam), instructed me to do the following seven things: 1. To love the poor and remain close to them. 2. To look at those who are lower than me (in possessing the wealth of the world) and not to look at those who are higher than me. 3. He instructed me to join family ties, even if they have turned their backs on me. 4. He instructed me to never ask anyone for anything. 5. He instructed me to speak the truth, even though it may be bitter. 6. He instructed me to not allow any person’s rebuke to prevent me from fulfilling the order of Allah Ta‘ala. 7. He instructed me to recite لا حول ولا قوة إلا بالله in abundance as these words are from beneath the treasure of the throne (of Allah Ta‘ala). (Majma‘uz Zawaa’id #17907) Source: Whatisislam.co.za

ADOPTION OF A CHILD IN ISLAM Q: “In the secular legal system, adoption of a child by couples is lawful as we all know. Please elucidate the position of Shariah in this regard. How far such an adoption is permissible in Islam, and if so, what are the rights and obligations of the parties involved in such a situation?” A: Adoption of a child has no legal effect in Shariah. One can adopt a child for his emotional and psychological satisfaction. He can treat him as his own son in the matters of love, affection and general behavior. Adoption of a child to provide shelter to him is a virtuous deed which carries much reward in the Hereafter. But so far as the legal aspects are concerned, adoption has no consequence. The child should not be attributed except to the natural father, and not to the one who has adopted him. Even in the matter of hijab adoption has no effect whatsoever. If a male child is adopted by a woman, she will observe hijab from him after he reaches the age of puberty, unless she is related to him in a prohibited degree. An adopted child can marry a daughter of his adoptive parents, because she is not his real sister. In short, adoption does not create a new legal relationship which did not exist before. All these rules are inferred from the principle laid down by the Holy Qur’an in this respect. The people in jahiliyyah used to treat an adopted child as the real one in all respects. The Holy Qur’an condemned this practice and the following verses were revealed: وما جعل أدعیاءکم أبناءکم ذ لکم قولکم بافواھکم واللہ یقو ل الحق وھو یھدی السبیل ادعوھم لا باءھم ھو أقسط عنداللہ “And Allah did not make your adopted children your sons. That is only your words coming out from your tongues. And Allah says the truth and He guides you to the right path. Call them with reference to their (real) fathers. It is more just in the sight of Allah.” (Surah 33:V4) However, it should be remembered that although an adopted child cannot inherit from his adoptive father, but it is permissible, rather advisable, for him that he, in his lifetime, makes a will in favour of his adopted son. Through such a will he can bequeath upto one third of his property to his adopted child who cannot otherwise share his inheritance.[1] [1] Such a bequest to a non-heir is known as WASIYAH and must not exceed one-thirds of the estate after payment of debts. Mufti Taqi Uthmani

Why Am I Here? | Understanding the Purpose of Life By Hadhrat Moulana AbdulHamid Is`haq Saheb (Daamat Barakaatuhum) If a person takes admission into a Darul Uloom, his objective is to study and complete the course. If he is sincere, his prime object is to study. However, he will have to also fulfil the necessities of life – such as eating, drinking, sleeping, doing his laundry and so forth. All these are not the purpose of his time in the Darul Uloom, but they will have to be done to fulfil the main purpose. Of course, if the person does not attend the classes and does not work towards completing the course, then even if the food and the facilities are the best, the objective will not be fulfilled. …A person is traveling from Johannesburg to Durban because he has to attend a funeral – which will be taking place at a certain time. The objective is to reach Durban to attend the Janaza Salaah. However, enroute, the person will stop for Salaah, to eat, to fill up petrol, etc. Despite these stops, he keeps in mind that he has to reach Durban in time. He is traveling with a purpose in mind and to fulfil that purpose. Similarly, we have come into this world and there is a great purpose to life. …Do we ask ourselves: Why am I here? What am I here for? …A person has passed thirty, forty, fifty years and perhaps even more, of his life, but has no idea as to what his purpose is and makes no attempt to even find out. …If a person has a GPS, but he does not enter in his destination, he will drive around without direction, without purpose. His petrol gets finished and he fills more petrol; his tyre pressure is less and he fills it up. Why? ...Whilst there should be a purpose, he is driving along with no destination in mind. So our purpose, here, in this world needs to be identified and defined. We did not come into the world on our accord. We did not request to come here. Furthermore, whoever comes into this world, cannot leave on his own accord. If a person wants to stay longer or he wants to leave early, he cannot. It will only be when Allah Ta’ala decrees. Many people try to commit suicide but do not succeed. Maut (death) only comes on its appointed time. …In Islam, suicide is Haraam (forbidden) because we do not own this body. Allah Ta’ala is the Owner. We are the creation of Allah Ta’ala and belong to Allah Ta’ala. The decision of life and death is from Allah Ta’ala. It is not for any person to decide for himself. When our coming into this world is not in our control, and our going is not in our control, then this proves that our purpose is also not for us to define. He who has sent us and He who is going to call us back has defined our purpose. To understand this better, let us take an example: We employ someone to work for us, and from amongst his duties, he has to wash the cars once a week. From our side, we provide the water, buckets, soap, sponges, polish, tyre cleaners and whatever else is required for the car – for the outside and inside cleaning. The instruction is that the cars are to be washed and cleaned. Instead of following through with the instruction, the employee brings his own car and he washes, cleans and polishes it, using all the material we had provided. We are paying him to wash our cars and we are giving him all that will be required to wash our cars, in our time and on our property. However, he leaves our cars aside and his car is given a full car wash. Will anyone accept that … and put up with that? Nobody will. Allah Ta’ala has clearly outlined and defined why He has created us: “I did not create the jinn and the human beings except for the purpose that they should worship Me.” [surah Az-Zaariyaat 51 : 56] The Mufassireen (Commentators of the Qur`aan Sharief) have explained that this Ayat (verse) directs towards the Ma’rifat (recognition) of Allah Ta’ala. By way of explanation, the word, “Li’yabudoon” is translated as “Li’yarifoon” (to recognize). If there is Ma’rifat of Allah Ta’ala, then there will be the worship of Allah Ta’ala and the fulfilment of the purpose of our creation. Likewise, the natural outcome of the recognition of Allah Ta’ala is the love of Allah Ta’ala. The more a person recognizes Allah Ta’ala, the more he will have love for Allah Ta’ala. With love, follows obedience. When a person loves, then he is obedient to the one he loves. Practically, this becomes evident in the worship Allah Ta’ala. Allah Ta’ala has put us here, on His earth, for His Ibaadat (worship), for His work and He is supplying every single thing to us – everything that is required to fulfil the purpose of our time here in the world, and Allah Ta'ala also rewards generously if we have to work in the direction of earning His Pleasure. ...The sun, moon, stars, sky, wind, rain and everything operates for our benefit. We are given shelter, clothing, food, drink… we are given our sight, hearing, speech, intellect and so much else …so that we may achieve our purpose in this world. But we fail to do so. One Shukr that we should learn to make is: O Allah, You see to every necessity of mine – known and unknown. You fulfil my needs as well as my wants. You have given me eyes to go about doing my work with ease, You have given me the great gift of hearing, the use of my limbs – the ability to walk and do the activities of life, the function of my organs and unlimited favours… At times, the Shukr is on individual bounties and at other times on a general note – for all bounties, as we find in the Masnoon Dua, which we read morning and evening, after Fajr and after Maghrib: “O Allah, whatever favour of Yours falls upon me or upon any of Your creation, it is solely from You. You have no partner. For You is all praise and for You is all thanks.” Rasulullâh Sallallahu Alayhi wa Sallam said that the one who reads the above in the morning (and evening) fulfils his responsibility of thanking Allah Ta’ala for the favours of the day (or night).[1] So Allah Ta’ala has defined a purpose for us and all Allah Ta’ala wants is one thing: That we please Him. We need to refresh this intention, revise it and be conscious of it: I am here for the recognition of Allah Ta’ala; for His Love and His Worship. This is the instruction of Allah Ta’ala, to us. Unfortunately, the majority of us are passing life, living to satisfy and gratify the nafs – with indulgence in sins, entertainment and other futile activities. We won’t tolerate a worker washing his car in our time and utilising the material we provide; yet Allah Ta’ala is tolerating us for so long – giving us opportunity upon opportunity to make sincere Taubah; to come to our senses. Allah Ta’ala is giving us chances. He does not dismiss us or fire us. …He sometimes gives us a little taste of our sins, but even in this, is His Mercy and Kindness – so that we turn to Allah Ta’ala. “Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may return (to righteousness).” [surah Ar-Rum 30 : 41] …If you displease your wife, she does not want to cook. She refuses to listen to anything. She wants to go away to her mother’s house. She takes the children with her or she leaves all five / six children with you and she goes alone. Then you are sitting with problems because you displeased her. This is just the outcome of displeasing another human being. We displease Allah Ta’ala day in and day out. Our problems are because we have displeased Allah Ta’ala. The complaints are unending in respect to the problems and hardships people are experiencing … but the root cause is that we have not fulfilled our purpose and not playing our roles and fulfilling our duties as the servants of Allah Ta’ala. Fortunate is that person who has the realisation and the understanding of his goal and he works towards pleasing Allah Ta’ala. Atheists believe there is no God…. They adopt an attitude of independence. However, were they to reflect on just their existence, then any intelligent person will come to the realisation that there must be a purpose. Our life in this world cannot be without reason. We all know that the eyes have a purpose, the ears have a purpose, the tongue has a purpose, the heart has a purpose, the limbs have a purpose, the brain has a purpose …even the nails have a purpose – then what about the human being himself? When everything that is part of his composition and structure has a purpose, then what about him? There must be a purpose. Allah Ta’ala says: "Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?" [surah Al-Mu’minoon 23 : 115] In a shop, there are many departments. Someone is delegated to do the buying, someone is doing the dispatching, someone else is doing the accounts – and like that, different people are assigned different work. …But we know, that for the business to be operational, functioning and running smoothly, there is someone co-ordinating the running of the business and the efficiency of work. …If this is the case for one shop, then most certainly there is someone behind the system of the entire universe and the co-ordination of the heavens and earth, the sun and the moon, the day and the night. Allah Ta’ala is in full control and fully in charge, at all times. Despite these realities and all the beautiful signs of Allah Ta’ala, we find that the human being is easily swayed and taken away from the purpose of his creation. If we have to consider: Muslims are just over one billion. The vast majority of people in the world are non-Muslims. Most of the people have made their purpose the worldly life – living their lives according to their desires and ambitions, acquiring an education, earning money and earning more money, acquiring the commodities of Dunya, getting married, having children, saving money for their retirement and old age …and finally dying. They consider that death is the end. But this is not the end. The time of death is the beginning and commencement of everything. There is a definite and real purpose behind our lives in this world and we have to be aware of this. Sadly, even the majority of Muslims have lost their direction and forgotten their purpose. We have become the slaves of nafs, slaves of fashion, slaves of the west and the east, Hollywood and Bollywood. May Allah Ta’ala take us out of this slavery and make us His true, sincere slaves. Just satisfying our ego all the time is slavery of the nafs. Higher and greater than our pleasure is the pleasure Allah Ta’ala. This is what we have to seek. We are all returning to Allah Ta’ala. Introspect; reflect: What effort has been made to fulfil the purpose of our lives? What preparations have been made for our journey back to Allah Ta’ala? May Allah Ta’ala grant us the understanding, the Taufeeq of Amal and fulfilling our purpose in this world. [1] Ibn Hibbaan Source