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Posts posted by Arslan

  1. As-salaamu `alaykum


    I've been listening to Mufti Tariq Masood these past few weeks. Masha'Allah, great speaker and very knowledgeable. I would recommend him to anyone who can understand urdu.


    Mufti sahib was a student of Shaykh Ahmed Rasheed Ludhyanvi. You can find mufti sahibs bayanaats, audio clips and courses on his website muftitariqmasood.com




    • Like 2
  2. As-salaamu `alaykum


    The multitudes of issues with nikah (delays, extravagance, free-mixing) is I think one of the biggest diseases of this ummah. It actually hurts me to see articles like this and know that we are so so far away from the revival of sunnah nikahs (like the one of `Abdur-Rahman ibn `Awf). This is at least true for the Pakistani culture that I come from.


    May Allah give us all true understanding of the sunnah and put love in our hearts for it. Ameen.

  3. As-salaamu `alaykum



    A very important clarification indeed. In this day of jahaalat, where the masses study for a degree for hours on end but never bother to learn basic fiqh for their daily activities (and thereby ruin/invalidate their worship), misconceptions and misunderstandings like these need to be eradicated.


    A point to add: If one acquires nisaab, but later his wealth dips BELOW nisaab during the year, but at the end of the year he has wealth above nisaab, even then he must pay zakaat on all zakaatable wealth he has at the moment. The only way a zakaat year is "reset" (i.e. start from day 0), is when a person goes completely bankrupt (robbery, house burned down etc...).


    Allah give us all understanding. Ameen.

    • Like 1




    Are there four rakats sunnat after esha   according  to Hanafi  Madhab ? 
    I  was  taught   there are two rakats only. Which one is correct?



    wa `alaykumus-salaam


    I believe the phrase "four rakaats after esha salaat" refers to the 2 sunnah plus the 2 nafl immediately after, adding up to 4. 


    Im assuming this as this is also how some `ulamaa' refer to the 2 sunnah and 2 nafl after dhur. Rather than dffierentiate, they'll just combine the two and say, ""4 rakaats after dhur".


    wallaahu a`lam.

    • Like 2

    Please clarify the following hadith.


    A’isha (Allah be pleased with her) reported that Sahla bint Suhail came to Allah’s Apostle (may peace be upon him) and said: Messenger of Allah, I see on the face of Abu Hudhaifa (signs of disgust) on entering of Salim (who is an ally) into (our house), whereupon Allah’s Apostle (may peace be upon him) said: Suckle him. She said: How can I suckle him as he is a grown-up man? Allah’s Messenger (may peace be upon him) smiled and said: I already know that he is a young man.


    Was he suckled at the breast or form a cup?


    In the name of Allah, Most Compassionate, Most Merciful,

    Let us first look at the translation of the Hadith mentioned in the Sahih of Imam Muslim and elsewhere:


    Sayyida A’isha (Allah be pleased with her) reports that Sahla bint Suhayl came to the Messenger of Allah (Allah bless him & give him peace) and said: “O Messenger of Allah! I see on the face of Abu Hudhayfa (signs of dislike) on the entering of Salim, who is an ally, (into our house). The Messenger of Allah (Allah bless him & give him peace) said: “Suckle him.” She said: “How can I suckle him as he is a grown-up man? The Messenger of Allah (Allah bless him & give him peace) smiled and said: “I already know that he is a young man.” (Sahih Muslim, no: 1453)


    Another version of this Hadith is as follows:


    Sayyida A’isha (may Allah be pleased with her) reports that Salim, the freed-slave of Abu Hudhayfa, lived with him and his family in their house. She (i.e. the daughter of Suhayl and wife of Abu Hudhayfa) came to the Messenger of Allah (Allah bless him & give him peace) and said: “Salim has attained (puberty) as men attain, and he has began to understand what they understand, and he enters our house freely, I, however, think that Abu Hudhayfa feels uncomfortable with this. The Messenger of Allah (Allah bless him & give him peace) said to her: “Suckle him and you would become unlawful for him, and (the dislike) which Abu Hudhayfa feels in his heart will disappear.” She returned and said: “I have suckled him and what (was there) in the heart of Abu Hudhayfa has disappeared.” (Sahih Muslim)


    Before coming to any sort of conclusion, we need to first understand the background and context of this incident. Imam Abu al-Abbas al-Qurtubi (Allah have mercy on him) states in his commentary of Sahih Muslim:


    “Salim (in this Hadith) is Salim ibn Ma’qal…Abu Hudhayfa had adopted him in accordance with the customs of the Arabs. He (Salim) had been brought up and raised by Abu Hudhayfa and his wife as their own son. When the verse of the Qur’an “Call them (your adopted children) by (the names of) their (real) fathers….”Surah al-Ahzab, V: 5) was revealed, the ruling of adopting children was abrogated (in that one can no longer consider an adopted son to be one’s own). However, Salim continued to reside and enter the house of Sahla (the wife of Abu Hudhayfa) as he was a minor. When he grew old and came close to puberty, both Abu Hudhayfa and Sahla disliked the idea of him entering freely upon Sahla, but they found it difficult to mention this to him, given the fact that he had lived with them (and was brought up by them), hence they asked the Messenger of Allah (Allah bless him & give him peace) regarding this. The Messenger of Allah (Allah bless him & give him peace) said to Sahla: “Suckle him and you would become unlawful for him, and (the dislike) which Abu Hudhayfa feels in his heart will disappear” hence she suckled him and it so happened (i.e. the dislike of Abu Hudhayfa disappeared)…” (al-Mufhim lima Ashkal min talkhis Kitab Muslim, 4/186, Dar Ibn Kathir print)


    The above clearly illustrates that Salim was adopted by Abu Hudhayfa and his wife Sahla. He had lived with them and was raised and brought up by them since childhood. However, Islam does not recognize legal adoption and a adopted child is not considered a real child, hence after reaching puberty, the rules of Hijab are applicable. It became very difficult for Salim to live with his adoptive mother due to this rule, thus the Messenger of Allah (Allah bless him & give him peace) advised Sahla to make Salim drink her breast-milk, whereby the rules of Hijab would be lifted.


    It is narrated in the Tabaqat of Ibn Sa’d and elsewhere that Sahla would pour her breast-milk into a utensil each day for five continuous days and Salim would drink from it. He did not directly drink from the breast of Sahla, as it is not permitted to expose one’s awra in front of a non-Mahram adult let alone have him suckled. Thus, the objection raised by some non-Muslims that this was an immoral act has no significance, for Sahla did not directly suckle Salim, as he had reached puberty. Imam Ibn Hajar al-Asqalani (Allah have mercy on him) has also mentioned this in his al-Isaba fi tamiz al-Sahaba. (See: Tabaqat Ibn Sa’d, 8/271 & al-Isaba, 4/337)

    This leaves us with the question whether is it allowed for an adult to drink breast-milk, and what implications would that hold?


    It is a well-known and recognised fact amongst the majority of the Muslim jurists (fuqaha) that suckling is not permitted after two (or 2 and a half) years, neither does it affect the rules of Hijab and marriage. The Messenger of Allah (Allah bless him & give him peace) quite clearly mentioned this in one Hadith where he said: “…suckling is only valid if it takes place in the suckling period.” (Sahih al-Bukhari, no. 2504 & Sahih Muslim, no. 1455) The Messenger of Allah (Allah bless him & give him peace) also said: “Suckling (radha’a) does not prohibit (i.e. marriage) except which penetrates the intestines (m: meaning which serves as a nourishment for the child) from the breasts, and it is prior to weaning.” (Recorded by Imam al-Tirmidhi in his Sunan, no. 1152)


    Due to the above narrations, all four Sunni schools of Islamic law are in agreement that suckling and breastfeeding will only be considered (i.e. in effecting the rules of marriage and Hijab) if it takes place in the period designated for it, and it is of no significance after that period.


    Thus, scholars mention that the permission given by the Messenger of Allah (Allah bless him & give him peace) for Sahla to give her milk to Salim was a special dispensation and an isolated case, and it cannot be generalized. Imam Abu al-Abbas al-Qurtubi (Allah have mercy on him) states that all of the Prophet’s wives with the exception of A’isha (Allah be pleased with them all) considered this to be a special dispensation, and this is the view taken by the majority of early (salaf) and late (khalaf) scholars. They considered the Hadith to be specific with Salim and Sahla, and are of the opinion that it is not permitted for an adult to drink breast-milk. If an adult did drink breast-milk, it will be of no consequence with regards to marriage and the rules of Hijab. (See: al-Mufhim, 4/186-187 & I’la al-Sunan, 11/119)


    Moreover, Umm Salama, the wife of the Messenger of Allah (Allah bless him & give him peace) used to say: “All the wives of the Messenger of Allah (Allah bless him & give him peace) rejected the idea that one can come to them (without observing the rules of Hijab) with this type of breastfeeding (i.e. the suckling of an adult), hence they said to A’isha (Allah be pleased with her): “By Allah, we do not consider this but a dispensation given by the Messenger of Allah (Allah bless him & give him peace) for Salim. No one is to be allowed to enter (our houses) with this type of fosterage and we do not subscribe to this view.” (Sahih Muslim, no: 1454)


    Thus, in conclusion, it is not permitted for an adult to intentionally drink breast-milk; neither will it have any bearing on the rules of Hijab and marriage. The companion Salim (Allah be pleased with him) was given a special dispensation by the Messenger of Allah (Allah bless him & give him peace) to drink the milk of Sahla, the wife of Abu Hudhayfa, due to the special circumstances of their case. However, Salim did not directly drink the milk from the breast of Sahla, rather, she would pour the milk in a utensil and he would drink from it.


    And Allah knows best

    [Mufti] Muhammad ibn Adam

    Darul Iftaa

    Leicester , UK

    • Like 2


    My parents are considering adopting their nephew, since he is 5 yrs old and his mother recently passed away.


    I have taken care of him since he was a baby (cleansed him, changed his diapers, fed him, etc)and was wondering if I, as well as my other sisters, will have to wear hijab in front of him once he hits puberty, or would he be a Mahram to us?



    In the name of Allah, Most Compassionate, Most Merciful,

    As a general principle, it is worth remembering that a Mahram is one with whom marriage is permanently unlawful. This is the reason why “Mahram” is translated in English as unmarriageable kin.


    This (permanent prohibition of marriage) is established in three ways: By kinship (qarabah), foster relationship (radha’a) and relationship through marriage (sihriyya).


    It is stated in the famous Hanafi Fiqh treatise, al-Hidaya:

    “A Mahram (for a woman) is he, between whom and her marriage is permanently unlawful, whether this is due to the relationship of lineage/kin (nasab) or because of

    some other reason, such as foster relationship (radha’a) or relationship by marriage (musaharah).” (al-Hidaya, Kitab al-Karahiyya, 4/461-462)


    Imam al-Kasani (Allah have mercy on him) states:

    “A Mahram is he, with whom marriage is permanently unlawful, either by kinship, foster relationship or relationship by marriage.” (Bada’i al-Sana’i, 2/124)


    Thus, permanent unlawfulness of marriage is established with the above-mentioned three types of relationships, and a Mahram is he with whom marriage is unlawful permanently. In other words, one becomes a Mahram due to these three types of relationships.


    Let us now look at these relationships in detail


    Relationship of family/lineage (qarabah)


    It is permanently unlawful for a man to marry the following (hence he will be considered a Mahram for them):


    a) Mother, grandmother, and on up;


    b) Paternal grandmother, and on up;


    c) Daughters, grand daughters, and on down;


    d) All type of sisters (whether full or half),


    e) Maternal and paternal aunts,


    f) Nieces (brother’s or sister’s daughters),


    Allah Most High says:

    “Prohibited to you (for marriage) are: Your mothers, daughters, sisters, father’s sisters, mother’s sisters; brother’s daughters, sister’s daughters….” (Surah al-Nisa, 22)


    Thus, besides the abovementioned relatives, marriage with others relative will be lawful, thus they will not be considered to be mahrams, such as cousin brothers, cousin sisters, mother’s sister’s husband, etc.


    Relationship of fosterage (radha’a)


    Whosoever is a Mahram through the relationship of lineage, will also be considered a Mahram by fosterage.


    Allah Most High states further along in the same verse mentioned above:


    “And (prohibited to you in marriage are) your foster-mothers and foster-sisters.” (Surah al-Nisa, 23)


    Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said about Hamza’s daughter: “I am not legally permitted to marry her, as foster relations are treated like blood relations (in marital affairs). She is the daughter of my foster-brother.” (Sahih al-Bukhari, no. 2502)


    Therefore, the relationships that are unlawful through blood and lineage will also be unlawful through fosterage. As such, a foster-father (foster mother’s husband), foster-brother, foster-uncle, foster-nephew, etc will all be considered to be a woman’s Mahram, and one will be a Mahram to a foster-mother, foster sister, foster niece, etc.


    However, one should remember that this is only when breastfeeding takes place in the period designated for it, which is two and a half years (according to Imam Abu Hanifa) and two years (according to Abu Yusuf and Imam Muhammad).


    Sayyida A’isha (Allah be pleased with her) reports: “Once the Messenger of Allah (Allah bless him & give him peace) entered my house while a man was with me. He said: “O A’isha! Who is this?” I replied: “My foster-brother” He said: “O A’isha! Be careful in determining who your foster-brother is, for suckling is only valid if it takes place in the suckling period”. (Sahih al-Bukhari, no. 2504 & Sahih Muslim, no. 1455)


    One should be careful in determining who is a Mahram through foster relations, for determining this, at times, can be complex and complicated. One must refer to a scholar before coming to a judgment.


    3) Relationship of marriage (sihriyya or musahara)


    The third relationship with which marriage becomes permanently unlawful and consequently the relationship of being a Mahram (mahramiyya) is established is that of marriage.


    There are four types of people with whom marriage becomes unlawful permanently due to the relationship of marriage:


    a) One’s wife’s mother (mother in-law), grandmother and on up: Marriage with her becomes unlawful by merely contracting marriage with the daughter, regardless of whether the marriage was consummated or otherwise.


    b) One’s wife’s daughter (from a previous marriage), grand-daughter and on down: Marriage with her becomes unlawful (permanently) if the marriage with her mother was consummated.


    Allah Most High mentions both these situations in the same verse quoted earlier:


    “And (prohibited to you in marriage) are your wives' mothers; your step-daughters under your guardianship, born of your wives with whom you have had sexual intercourse. There is no prohibition if you have not cohabited.” (Surah al-Nisa, 22)

    Also included in the above will be one’s wife’s son’s (stepson’s) daughter, for she is also considered to be a stepdaughter (rabiba).


    c) The wife of one’s son, grandson, and on down: This is regardless whether the son consummated the marriage or otherwise. Allah Most High says in the same verse:


    “And (prohibited to you in marriage) are (those who have been) wives of your sons proceeding from your loins.” (ibid)


    The verse specifically refers to one’s real sons, thus marriage with one’s foster son’s wife will be permissible, if he was to divorce her.


    d) One’s stepmother, step grandmother and on up: Meaning those women who have been in the marriage of one’s father or paternal or maternal grandfather.

    Allah Most High says:


    “And marry not women whom your fathers married, - except what is past: It was shameful and odious.” (Surah al-Nisa, 21)


    To sum up, a Mahram is he with whom marriage is permanently unlawful, and this permanent unlawfulness/prohibition of marriage is established in three ways: The relationship of lineage, relationship through fosterage and the relationship through marriage.


    In light of the above explanation, your question will have been answered. Nevertheless, If your mother breastfed this nephew of hers when he was a baby (meaning, within the first two or two and a half years of the child’s age), then the rules of fosterage (radha’a) will be applied, in that you and your other sisters will not have to observe Hijab from him when he reaches puberty, neither will marriage be permissible between him and any of your sisters. He will be considered a Mahram to your mother, yourself and all your sisters.


    The ruling will be similar if you suckled him when he was young (I am not aware if you are married, thus I am only mentioning one the possibilities, given the fact you state that you looked after him since he was a baby). He will be considered your foster son, thus there will be no Hijab between him and yourself, your sisters and your mother when he reaches puberty.


    However, if no breastfeeding took place (neither by your mother or your self) then merely adopting him will not remove the rules of Hijab. If the adoptive mother does not breastfeed the adopted child, then the relationship of fosterage will not be established and the child will be classed as other children with regards to Nikah and Hijab. An adopted child can marry its adoptive parents and their children. Also if a male child is adopted by a woman, she will have to observe Hijab from him after he reaches the age of puberty and visa versa. The adopted child will also (after puberty) observe Hijab with the adoptive parent’s children.


    And Allah knows best

    [Mufti] Muhammad ibn Adam

    Darul Iftaa

    Leicester , UK

    • Like 2
  7. Binaa is the option to continue your salat from where you left off if your wudhu happens to break. Its usually mentioned in the context of jama`ah for men. The main benefit of it being that if a muqtadi's wudhu happens to break, rather than missing the jama`ah and losing out on the reward, he can quickly make wudhu and rejoin the jama`ah, and any rak`ahs he missed while making wudhu can be made up as a laahiq.


    Rules of binaa are mentioned in Bahishti Zewar, and I've reproduced them below:


    If a person experiences hadath in his salaat, his salaat will become invalid if he experienced hadath-e-akbar, whereby ghusl becomes wajib. If he experiences hadath-e-asghar, it will either be two things: this hadath-e-asghar will either be ikhtiyaari or ghair ikhtiyaari. Ikhtiyaari means it was caused or brought about by the will of man. Ghayr ikhtiyaari means that it was not caused or not brought about by the will of man.


    If it is ikhtiyaari, the salaat will become invalid. For example, a person laughs loudly in his salaat, he hurts his body and thereby draws out blood, he forces himself to pass wind, a person walks on the roof and by walking there a stone or anything else falls down on the head of a musalli and he starts to bleed - in all these cases the salaat will become invalid. This is because all these actions are carried out through the will of man.


    If it is ghayr ikhtiyaari, then there are two conditions in this. It is either something that occurs very rarely, such as madness, unconsciousness or the death of the imam,or something that occurs often, such as passing of wind, urinating, passing stool or the emission of pre-coital fluid, etc. If it is something that occurs very rarely, the salaat will become invalid. And if it is something that occurs often, the salaat will not be invalidated. Instead, after having made his wudu, the person has the choice and the permission to either continue his salaat from where his wudu had broken or to repeat the entire salaat. However, it is better to repeat the entire salaat. There are certain prerequisites in the case where he wishes to continue his salaat from where his wudu had broken:


    i) he should not offer any rukn in the state of hadath.

    ii) he should not offer any rukn while walking, for example, while he is going towards or returning from wudu, he should not recite the Quran because recitation of the Quran is a rukn of salaat.

    iii) he should not do any act which negates salaat nor should he do anything which is possible to refrain from.

    iv) once he experiences any hadath, he should not delay in stopping any rukn without any valid excuse. Instead he should immediately go to make his wudu. However, if there is a valid excuse, there is no harm in delaying. For example, there are many saffs and he is standing in the first saff and it is difficult to break through the saffs.


    If a munfarid experiences hadath, it is permissible for him to make wudu immediately, and he should complete his wudu as quickly as possible. But this should be done with due consideration to all the sunnahs and mustahabs of wudu. In the meanwhile, he should not engage in any conversation. If water is available nearby, he should not go to any place that is further away. In short, he should not do anything more than what is necessary. On completing his wudu, he could continue with his salaat at that very place of wudu, and this is preferable; or he could go back to his original place. It is preferable to break his first salaat by making salaam for it, and after completing his wudu, to repeat his entire salaat.


  8. Question


    Assalamu alaykum wa rahmatullahi wa barakatuhu,


    If a woman is performing salaatut tasbeeh at home, and whilst in salaah her wudhoo breaks, can she carry on praying her salaat from the point where her wudhu broke after making a fresh wudhu? Is binaa permissible for a woman praying salaah at home?




    Wa'alaykum as Salam wa rahmatullahi wa barakatuhu,


    It will be permissible for her to continue praying from where she stopped, bearing in mind the various laws of Binaa. However, it is better that she renews her prayer.


    والرجل والمرأة في حق حكم البناء سواء، هكذا ذكر محمد رحمة الله عليه في الباب الأول من «الجامع الكبير» : وهذا لأن جواز البناء عرف بالحديث الذي روينا أنه يتناول الرجل والمرأة لأن النبي عليه السلام ذكره بكلمة (من) عامة للرجال والنساء جميعاً. (المحيط البرهاني في الفقه النعماني (1/ 483)

    (ويتم صلاته ثمة) وهو أولى تقليلا للمشي (أو يعود إلى مكانه) ليتحد مكانها (كمنفرد) فإنه مخير، وهذا كله (الدر المختار (ص: 82)

    باب الحدث في الصلاة
    " ومن سبقه الحدث في الصلاة انصرف فإن كان إماما استخلف وتوضأ وبنى " والقياس أن يستقبل وهو قول الشافعي رحمه الله تعالى لأن الحدث ينافيها والمشي والانحراف يفسدانها فأشبه الحدث العمد.
    ولنا قوله عليه الصلاة والسلام " من قاء أو رعف أو أمذى في صلاته فلينصرف وليتوضأ وليبن على صلاته مالم يتكلم " وقال عليه الصلاة والسلام " إذا صلى أحدكم فقاء أو رعف فليضع يده على فمه وليقدم من لم يسبق بشيء" والبلوى فيما يسبق دون ما يعتمده فلا يلحق به " والاستئناف أفضل " تحرزا عن شبهة الخلاف وقيل إن المنفرد يستقبل والإمام والمقتدي يبني صيانة لفضيلة الجماعة " والمنفرد إن شاء أتم في منزله وإن عاد إلى مكانه (الهداية (1/ 59)



    Ismaa'il Moosa (Mufti)



  9. There are too many scenarios to list all of them, but here are a few:


    1) In a situation where a person leaves behind both parents, and (A) only male descendants (sons/grandsons) or (B) a combination of male and female descendants, both parents will inherit 1/6. If the deceased leaves behind only female descendants, its possible that the father may get more than 1/6. But this will depend on what other relatives are present.


    2) Paternal grandmother and Paternal grandfather always get 1/6 each.


    3) Maternal grandmother is an heir, while maternal grandfather is a non-heir. Thus, if both are alive, only the maternal grandmother will inherit.

    4) In situation where any number of daughter/granddaughters and any number of akhyaafi brothers are present, the akhyaafi brothers will get nothing, while the females will have their fixed shares.

    5) In any situation where daughters/granddaughters are present along with the father and brothers (whether haqeeqi, allaati or akyhaafi), the brothers will get nothing, while the daughters/granddaughters will get their fixed shares.

    6) A husband and haqeeqi sister, or a husband and allaati sister will always split 50/50. If allaati brothers, uncles, or nephews are present, they would all be deprived.

    7) Akhyaafi brothers and sisters always get equal shares. One akhyaafi sibling (whether male or female) gets 1/6, while 2 or more share 1/3 equally amongst themselves. The 2:1 rule does NOT apply to akhyaafi siblings.

    8) In a situation where a haqeeqi sister is inheriting along with a daughter or granddaughter (or both), all allaati brothers, uncles and nephews will be deprived. Same would result if we were to replace the haqeeqi sister with allaati sister.


    9) In any `awl problem (a problem in which the shares add up to more than 1), all females may inherit, while all male relatives (aside from the father or paternal grandfather) would be deprvied.



    I could go on and on, but these are some situations in which a female gets equal to or more than a male. Hope it helps, insha'Allah.


    Haqeeqi sibling = Full sibling

    Allaati sibling = Half sibling from the fathers side

    Akhyaafi sibling = Half sibling from the mothers side.

    • Like 2
  10. The mashaa'ikh of tasawwuf recommend daily muraaqabah of death.


    Shaykh Fusus has a vivid post on it here: http://www.sunniforum.com/forum/showthread.php?112070-Moraqaba-MissyB-and-Anyone-Else&p=965367&viewfull=1#post965367


    Its very beneficial, as daily meditation and pondering upon your inevitable death will open your eyes to your own fragile reality and remove all desire to sin, as well as create an urgency inside you to please Allah.


    But as Acacia mentioned, there is a big difference between muraaqabah of death and suicidal thoughts. The former brings you close to Allah, while the latter is detrimental to mental (and sometimes even physical) health, and as mentioned, professional help should be sought.


    Im just mentioning this, as Im sure Sister Maria al-Qibtiyyah was doing the former and NOT the latter.


    May Allah give us a blessed end and grant us the tawfeeq to utter the kalimah as our last and final words before our soul is taken. Ameen.

    • Like 3
  11. There was soooo much info regarding this, and actually I didn't revise it again so I feel everything got mixed up...Maybe need to start again when find time :insh:


    The `ulamaa' say (and I've experienced this myself) that the best time to study sacred knowledge is before or after Fajr. So if you're able to do that, it would be good for you.

  12. Islamic Inheritance Laws


    Simplifying & Understanding 'Ilmul Faraaidh according to the Hanafi Madhab


    As-salaamu `alaykum


    Site updates:


    (1) Mufti Zameelur-Rahman was very happy with the site. So happy, in fact, that he has advised his younger brother (who is also his student) to use it as a study guide. So Alhamdulillah for that.


    (2) I've added a PDF option for the first post here: http://inheritancelawsblog.wordpress.com/2014/04/25/the-3-main-types-of-heirs-and-relationships-between-siblings/


    Members are requested to test it out and make sure the PDF downloads fine. If all works well, I will, insha'Allah, include a PDF option for all posts, and ultimately (insha'Allah) merge all PDF's to create one long downloadable PDF book.


    Also, Im aware that there are ads as I have not bought the domain yet. For those using Mozilla Firefox, please install the free Adblock add-on if you haven't already and say goodbye to ads. As for other browsers, im sure there are free adblock add-ons available for them also.


    Lastly, requesting du`aas.



    • Like 3
  13. as salamu alaikum dear brother


    firstly thank you for this very well written booklet. I have a question what is the meaning of 'wird'. İ noticed that some chapters i saw this word, could you explain it?


    Wa `alaykumus-salaam


    Wird means "devotion".


    It simply refers to an act of worship you can "devote" yourself to on a regular basis and with consistency. For example, a wird of durood, a wird of tasbeeh, a wird of Qur'an recitation, a wird of reading up on academic knowledge, a wird of nalf salaat, a wird of contemplation on death, a wird of reflection on the creation of Allah etc...


    As the book says, you should not restrict yourself to just one wird, rather you should do a variety of awraad everyday and stay consistent on them.


    Important thing is consistency. Start with a little, then steadily increase, and insha'Allah you will find yourself getting closer to Allah.


    The authors teacher used to say: "Whoever has no wird is a qird [monkey]!"



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  14. Insha'Allah it seems to me that, since the books section is not open to all members, a separate group of membership (i.e. dawah team) was created to facilitate beneficial topics and posts. Will wait for administrators to confirm and clarify.


    Yeah, that seems to be what happened here.


    Anyway, I've posted in the books section, only thing left is for it to be approved by a moderator insha'Allah.

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