Bint e Aisha

MA'ARIFUL QURAN Tafeer Of Surah al-Baqarah (2), Verse 219 (Part 1) "They ask you about wine and gambling. Say, "In both there is great sin, and some benefits for people. And their sin is greater than their benefit." (2:219) The Prohibition of Gambling The word, maisir is an infinitive and lexically means 'to distribute'. One who distributes is called yasir. During the days of Jahiliyyah, several types of games of chance were common in Arabia. In one of such games, they used to slaughter a camel following which they would gamble while distributing shares from the meat. Some used to get more than one share while others remained deprived of even one. The one who thus remained deprived had to pay for the whole camel. The meat was, of course, distributed among the poor; the gamblers did not use it themselves. The catch in this particular game of chance was that it benefited the poor while, at the same time, it demonstrated the philanthropy of the gamblers. That is why this game was considered a matter of pride by them. Anyone who would not participate in it was chided as miserly and wretched. It is because of the relevance of distribution that Qimar is given the name of Maisir. All Companions, and Successors to them, hold the unanimous view that the word, Maisir includes all forms of Qimar or gambling and that all of them are haram or unlawful. Ibn Kathir in his Tafsir and al-Jassas in Ahkam al-Qur'an report that the blessed Companions 'Abdullah ibn 'Abbas, Ibn 'Umar, Qatadah, Mu'awiyah ibn Salih, 'Ata and Ta'wus (R.A) said: 'Qimar (of all kinds) is Maisir - even the games of children with dices and walnuts.' Sayyidna Ibn 'Abbas Radhi-Allahu Anh: Allah be pleased with him said: that is, Mukhatarah (to put something on stake) falls under Qimar (jassas). Ibn Sirin said: 'That which involves stakes is included in Maisir' (Ruh al-Bayan). Mukhatarah or 'stake' is a deal which revolves between profit and loss, that is, there may be a chance that one gets a lot, and also, that one gets nothing. This is very much like what we find in all sorts of modern lotteries. All these types are included under Qimar and Maisir or gambling, and are haram. Therefore, Maisir or Qimar or gambling has been defined as a deal in which the act of making a person the owner of something of value depends on a contingency the two sides of which are equal, and consequently, there are two equal possibilities of taking total profit Or absorbing total loss (Shami, Kitab al-Khatar wa l'ibahah, volume 5, page 355). For instance, it is quite possible that the penalty falls on A, and it is also possible that it falls on B. To sum up, the rule is that all kinds and forms in vogue - in the past or current today or likely to emerge in the future - shall all be called Maisir and Qimar and gambling. Prize-awarding cross-word puzzles (in which the participants are charged a fee) and commercial lotteries, the generally known among whatever other forms they may have, are all included under gambling. However, should there be a prize offered by one side only, stipulating that it will be given to one who performs a certain feat, that would not matter subject to the condition that no fee is taken from that person. The reason is that, in this case, the deal does not hang between benefit and harm, but hangs between benefit and no benefit. Therefore, in authentic ahadith, chess and backgammon and their likes have been declared unlawful where money or property is staked in a win or lose situation. Should there be money staked in playing cards, that too will be included under Maisir. In Sahih Muslim, there is a report from the blessed Companion Buraydah Radhi-Allahu Anh: Allah be pleased with him which states that the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him said that one who plays backgammon is like one who dyes his hands in the flesh and blood of pork. Sayyidna 'Ali Radhi-Allahu Anh: Allah be pleased with him said that chess is included in Maisir, that is, gambling. Sayyidna 'Abdullah ibn 'Umar Radhi-Allahu Anh: Allah be pleased with him said that chess is much worse than backgammon. (Tafsir ibn Kathir) During the early days of Islam, gambling was permissible like drinking. When the verses beginning in Surah al-Rum were revealed where the Holy Qur'an foretold that the Byzantines have no doubt lost to their rivals - the Persians, but, after a few years, the Byzantines will prevail once again. When the disbelievers of Makkah denied the prophecy, Sayyidna Abu Bakr al-Siddiq Radhi-Allahu Anh: Allah be pleased with himchallenged them with a bet, something like Qimar, proposing that should the Byzantines prevail in so many years the disbelievers will have to pay a certain amount. The bet was approved. When this prophecy of the Qur'an actually came to pass, Sayyidna Abu Bakr Radhi-Allahu Anh: Allah be pleased with him made sure that he got the waged amount from the disbelievers and brought it to the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him who expressed his pleasure with what had happened but asked him to give away the bet-money in charity. This is significant because Allah had kept His Messenger Sallallahu 'Alayhi Wasallam: Peace be upon him protected from something that was permissible at that time but was going to be made impermissible later on. This is why he always kept aloof from wine and gambling, and there were particular ones among the noble Companions (radiallaahu 'anhum) who also remained protected against these. It appears in a narration that the angel Jibra'il told the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him that Allah Almighty likes four character-traits in Ja'far al-Tayyar Radhi-Allahu Anh: Allah be pleased with him. He asked Sayyidna Ja'far al-Tayyar Radhi-Allahu Anh: Allah be pleased with him as to what these four traits were. He said, 'Till now, I have never talked about these before anyone. Now that Allah Almighty has told you about them, I submit and relate these four to you. I saw that wine ruins reason, so I never went near it. I saw that idols cause no benefit or harm to anyone, so I never indulged in idol-worship even during the days of Jahiliyyah. Since I have an acute sense of honour concerning my wife and daughters, so I never committed adultery. Then, I realized that lying is unbridled meanness, and a terrible disgrace, so I never told a lie even in Jahiliyyah'. (Ruh al-Bayan) Social Ill-Effects of Gambling The Holy Qur'an has said the same thing about Qimar or gambling as it has said about wine, that is, in it, there are some benefits as well, but the harm it brings is greater than its benefits. Everyone knows this sort of benefit can make a pauper an overnight millionaire, but there are very few people who know how evil the practice is economically, socially and spiritually. In gambling, speaking briefly, the gain of one person is dependent upon the loss of the other. The total gain of the winner is an outcome of the total loss of the loser because this transaction does not increase the (national) wealth or production. The amount of wealth remains as it was. What happens through this game of chance is that one is sucked dry of his wealth which then reaches the other, therefore, Qimar is a blanket undoing of a people, and the death of human morality. Isn't it that man, who should be an agent of public good, a model of sympathy and sacrifice, stoops to the level of a beast while gambling, and starts seeing his life in the death of his brother, and finding delight in his distress, and searching for gain in his loss, and goes about harnessing all his abilities to promote his selfishness? Contrary to this are the permissible forms of transactions in trade where parties buy and sell releasing profits for both. Then, wealth circulates and increases through exchange of commercial commodities and the buyer and seller both find it beneficial. To begin with, gambling is harmful because the addicted gambler comes to be deprived of the very habit of earning his livelihood, because he always keeps dreaming that he will simply sit and grab what belongs to the other person in no time through a bet, specially so as it involves no hard work. Some scholars have said that gambling has been called Maisir (as derived from the word 'yusr' meaning 'easiness') because one can easily take possession of what belongs to the other through it. Even if gambling deals revolve around a small number of people such as two or four, their harmful effects mentioned above show up very clearly. But, here we are in this modern age, called 'the age of progress' by those handicapped by superficial vision and lack of insight into its aftermath, where we see wine of all sorts given new names and labels, where ever-new kinds of interest and ever-innovative corporate methods to promote it have been invented, commandeered and given the safe name of 'banking'; so it is with gambling where thousands of dubious forms have found currency. Some of these are so highly collective that the amount of contribution from a whole nation keeps adding up bit by bit, and in case there is a loss, that gets spread out over everybody and thus does not become conspicuous. When an amount from this total 'take' reaches the hands of one person, his gain appears to be prominent, therefore, people tend to look at his personal gain but pay no heed to the collective loss of their nation or country. Consequently, they are trapped into believing that these new kinds may as well be valid, although present here are all those harmful effects which are found in gambling confined to a small group of two or four people. Looked at from another angle, the harm brought by this large-scale gambling is much worse than that released by the older form of gambling, for its evil effects are far-reaching and spell out the ruin of a whole nation. As evident, the natural result of this practice will be that wealth belonging to the common people of the community will go on decreasing while the capital of some capitalists will go on increasing further. Inevitably then, the entire wealth of the nation will shrink and come to be concentrated into the hands of a limited number of individuals and a limited number of families. This can be witnessed everyday in stock markets and in other forms of Qimar. Now, Islamic economic strategy has an important principle of its own. It declares that every deal which siphons the wealth of a whole community out into the coffers of a few capitalists is haram, unlawful and forbidden. The Holy Qur'an itself, while stating the principle of the distribution of wealth, has proclaimed: . It means that the principle of distributing spoils of war among different segments of the society given by the Holy Qur'an aims to make sure that wealth does not shrink and concentrate in the hands of a few capitalists. Gambling, like wine, becomes the cause of mutual disputes reaching the limits of hatred and animosity, so fatal in a civilized society. To quote once again, the Holy Qur'an mentions the evil of gambling in the following words: 'The Satan only wants hostility and hatred to come to stay between you through wine and gambling, and to prevent you from remembering Allah and from the Salah.' (5:91) The effect of gambling, like that of wine, is that one gets recklessly involved in it, becoming unable to attend to the remembrance of Allah, and the prayer. Perhaps, this is why the Holy Qur'an has elected to mention wine and gambling side by side in an identical manner since Qimar or gambling has an intoxicating pull of its own which makes one ignore the concern of what is good or bad for him. As partly mentioned earlier, the basic evil in gambling is that one can falsely devour what belongs to others through this method without any reasonable compensation or brotherly consideration. This is what the Holy Qur'an prohibits in the following words: (And do not eat up each other's property by false means)(2:188). The destroyer of many a home, the ill effects of gambling do not remain restricted to the gambler alone. They affect his whole family and become contagious to a much larger social circle because people may have entered into transactions, contracts and loan deals with him which will hurt all concerned in the event of his becoming insolvent. Finally, in the background of rising social addiction to various Qimar forms, it is useful to keep in view that this evil distorts one's natural attitude to work and rivets it on imagined gains. Rather than concentrate on his physical or mental skills to increase his earnings steadily, one starts getting fixed on finding ways and means to usurp the earnings of others. That is why the Holy Qur'an has said: the evils of wine and gambling are greater than their benefits. Some Juristic Rules and Related Notes 1) In this verse, the acknowledgement of some benefits of wine and gambling has been combined with the instruction to desist from them which helps us deduce the rule that the presence of material benefits in some thing or act is not contrary to its being declared haram under the Islamic law. We know that a certain medicine or food item is called harmful if its harmful effects are far stronger than its benefits. If this was not so, nothing in this world, not even the worst, would turn out to be totally devoid of any benefit. A deadly poison, the snake and the scorpion and the wild beasts, they all have their benefits but, speaking generally, they are called harmful and people are told to watch out against them. Similarly, keeping in view the essential sense, things the evils of which are greater than their benefits are declared haram or unlawful under the Shari'ah. None of the crimes such as theft, robbery, adultery, kidnapping and fraud are devoid of some benefit, for had they been totally benefitless no sane person would ever go near them, even though the most perfect people in all such crimes are those known for their tact and intelligence. This tells us that some or the other benefit does show up in all crimes but, since their harmfulness is greater than their benefit, no sane person stands up to declare them as useful and permissible. It is under this principle that the Shari'ah of Islam has made wine and gambling unlawful. 2) This verse also provides the rule that the elimination of evil takes precedence over the acquisition of benefit, that is, should something give a certain benefit along with causing some harm, it becomes necessary to abandon the benefit in order to stay safe against the harm. In other words, a benefit which comes with harmfulness attached to it is ignored. (Ma'ariful Qur'an, Volume 1) Back to table of contents

It's Not Just the Sin, It's the Way that You Sin It: The exemplary scholar and saint of the salaf, Sufyan ibn Uyaynah, once said: مَن كانتْ معصيتُه في الشَّهوةِ فارْجُ لهُ، ومَن كانتْ معصيتُه في الكِبرِ، فاخْشَ عليهِ فإنَّ آدمَ عَصى مُشتَهِيًا، فغُفِرَ لهُ وإبليسُ عَصى مُتكَبِّرًا فلُعِنَ. ‘Whoever sins due to a desire, have hope for him; but whoever sins out of pride, fear for him. For Adam disobeyed out of a desire and was forgiven, while Iblis disobeyed from pride and was cursed.’* —————— *Cited in al-Dhahabi, Siyar ‘Alam al-Nubala (Beirut: Mu'assasah al-Risalah, 1998), 8:461.

HOW CAN I GROOM MY CHILDREN TO BE FUTURE ROLE MODELS? QUESTION: I have been trying very hard to bring up my children in an Islamic environment, However, things are not going as I expected. The children are 15 years old and doing hifz. THey keep lying about what they are reading and keep procrastinating their sabak. On top of that they are trying to listen to music and watch movies on YouTube without my knowledge. Also their attitude is becoming very bad that they yell when confronted or they stay upset (not talking or eating). I am obviously very concerned as to what to do and how to handle this. Not sure what am I doing wrong in the upbringing. Looking for some advice. ANSWER: Children are easily influenced by their surroundings. These days, it is extremely difficult to expose our children to an ideal Islamic environment given the influences from media, friends and even other members of the family. With television, radio, Internet and forms of media mostly touting un-Islamic values, it is up to parents and adults close to the children to set the correct example. It is impossible to shield our children from all the negative forces that can shape their minds and, ultimately, their behaviour. However, by our own example and showing them better options, we can set them on the true path, which is to obey the commandments of Allah Taala and our Holy Prophet Muhammad Sallalahu Alayhi Wasallam. Here are some tips you may want to follow in helping your children grow up with Islamic values. 1. Treat them kindly. Kindness begets kindness. If we are kind to our children, they in turn would show kindness to others. Rasulullah Sallallahu Alayhi Wasallam was the best example in being kind to children. 2. Teach them examples of Muslim heroes. Relate incidents about the real heroes of Islam such as Hazrat Abu-Bakr and Hazrat Umar and the other illustrious Sahabah (Radhiallahu an hum). Tell them how Muslim leaders brought a real peaceful change in the world and won the hearts of Muslims and non-Muslims alike. Do not let them be influenced by comic book superheroes. 3. Go out as a family. Take family trips rather than allowing your children to always go out only with their friends. Let your children be around family and friends from whom you want them to pick up their values. Always remember that your children will become who they are around with most of the time. 4. Praise your children. Praise is a powerful tool with children especially in front of others. Children feel a sense of pride when their parents’ praise them and will be keen to perform other good deeds. However, praise must be limited to Islamic deeds and deeds of moral value. 5. Avoid humiliating your children in front of others. Children make mistakes. Sometimes, these mistakes occur in their efforts to please parents. If you are unhappy with your children, tell them in private. 6. Inculcate a sense of responsibility in them. Have faith in their abilities to perform tasks. Give them chores to do in line with their age. Convince them that they are performing an important function and you will find them eager to help you out again. 7. Perform salaah and other acts of Ibadah with them. Wake them up for Fajr and make Ibadah as a family. Talk to them about the rewards of salaah so that it doesn’t feel like a burden to them. 8. Good Company A child blossoms with good company. Watch your child’s friends and company. 9. Lead by example. Children observe their parents closely. Your speech and conduct should be an inspiration and guidance for your children. 10. Adopt all possible means to make them upright and practising muslims. Make the following dua constantly, رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا [الفرقان: 74] And Allah Ta’āla Knows Best Huzaifah Deedat Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. •┈┈┈┈┈┈┈• Darul Iftaa Mahmudiyyah Durban, South Africa Website: www.daruliftaa.net

SALAH FOR A TRAVELLING FEMALE IN HER MENSES Question I have read in a book that if a woman travels whilst in the state of menstruation, her travel in the state of menstruation will not be regarded as travel for the purpose of shortening the Ṣalāh. Therefore, if she exits the state of menstruation and does not travel further, she will not shorten her Ṣalāh. Please can you shed light on this issue and outline the views of the four schools of thought. Answer According to most Ḥanafī scholars, the travel of a woman in her menses does not constitute travel for the purpose of shortening the Ṣalāh. Therefore, if she commences and completes her journey in the state of menstruation, she will not shorten her Ṣalāh at this destination. However, if her menstruation finishes and she continues to travel thereafter, she will shorten her Ṣalāh. This position has been affirmed by many Ḥanafī scholars including ʿAllāmah Abū Bakr Muḥammad ibn Ibrāhīm ibn Anūsh al-Ḥaṣīrī al-Bukhārī (d. 500/1107), ʿAllāmah Ẓahīr al-Dīn Muḥammad al-Bukhārī (d. 619/1622-3), the eighth century jurist ʿAllāmah Dāwūd ibn Yūsuf al-Khaṭīb (n.d.), ʿAllāmah Farīd al-Dīn ʿĀlim ibn al-ʿAlāʾ al-Tātārkhānī (d. 786/1384-5), Ḥāfiẓ Badr al-Dīn al-ʿAynī (d. 855/1451), ʿAllāmah Ibrāhīm Ḥalabī (956/1549), ʿAllāmah Ḥaṣkafī (d. 1088/1677), ʿAllāmah Ṭaḥṭāwī (d. 1231/1816), ʿAllāmah Ibn ʿĀbidīn (d. 1252/1836), Shaykh Ashraf ʿAlī Thānawī (d. 1362/1943), Mufti Maḥmūd Ḥasan Gangohī (d. 1417/1996), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002), Mufti Raḍāʾ al-Ḥaq (b. 1369-70/1950) and others. This is also the famous position of the Mālikī school of thought. The reason why her travel will not constitute travel for the purpose of shortening the Ṣalāh is that a woman in her menses is not mukhāṭab (addressee/instructee) to offer Ṣalāh, not even as qaḍāʾ. Therefore, her intention to travel is irrelevant in so far as shortening Ṣalāh is concerned, just as the intention of a non-mature child who travels is not relevant according to the dominant Ḥanafī position. However, according to some Ḥanafī scholars, her journey in the state of menstruation constitutes travel and she must shortern her Ṣalāh accordingly. This is the view of the famous Ḥanafī jurist Imam Abū Jaʿfar al-Hinduwānī (d. 362/973). ʿAllāmah Shurunbulālī (d. 1069/1659) is also inclined towards this. From contemporary scholars, this view has been adopted by the scholars of Darul Uloom Karachi such as Mufti Muḥammad Taqī ʿUthmānī (b. 1362/1943) along with Mufti Shabbīr Qāsmī of Moradabad, India. My respected teachers Mufti Shabbīr Aḥmad (b. 1376/1957) and Mufti Muḥammad Ṭāhir Wādī (b. 1376/1957) are also inclined towards this. This is also the position of the Shāfiʿī and Ḥanbalī schools of thought, and several Mālikī scholars are also inclined to this. This appears to be the preferred view based on the following reasons: 1. Almighty Allah says in the Qurʾān (4:101), “And when you travel throughout the land, there is no blame upon you for shortening the prayer.” Almighty Allah says in the Qurʾān (2:184-5), “And whoever from you is ill or on a journey, then the same number from other days.” These verses are general and do not stipulate any conditions in relation to the travel or the traveller. Thus, according to the Ḥanafī school of thought, all forms of travel including travel for a sinful purpose constitute travel for the purpose of shortening the Ṣalāh and the option not to fast. Likewise, the travel of all different types of travellers including a menstruating woman should constitute travel, as the reason for shortening Ṣalāh and the option not to fast is travel. 2. We have not come across any ḥadīth or statement from the first generation of Ḥanafī jurists which suggests that the travel of a menstruating woman does not constitute travel for the purpose of shortening Ṣalāh or the option not to fast. This is particularly relevant because the female companions would travel with the Prophet ﷺ and it would be inevitable for some of them to be in the state of menstruation at some point during the journey. If their travel in the state of menstruation did not constitute travel for the purpose of shortening Ṣalāh, this is likely to have been transmitted. 3. According to most Ḥanafī scholars, the travel of a non-mature child does not constitute travel whereas the travel of a non-Muslim constitutes travel. This is because the child is not mukallaf (responsible) and mukhāṭab and therefore his intention to travel is not valid, whereas a non-Muslim adult is mukallaf and mukhāṭab and therefore his intention to travel is relevant. Although there is a clear difference between the state of menstruation and disbelief, however, in both conditions there is a common feature in that both are mukallaf and mukhāṭab, as outlined below. Thus, based on analogy, the travel of a woman in her menses should constitute travel for the purpose of shortening the Ṣalāh. 4. A woman in menstruation is mukallaf and mukhāṭab. This is illustrated by the fact that the prohibition of travelling without Maḥram also applied to women in menstruation. Similarly, a travelling woman can choose not to fast after her menstruation ends. Similarly, a woman in her menstruation is required to enter the state of iḥrām when she passes the mīqāt. These examples demonstrate that a woman in her menses is both mukallaf and mukhāṭab. This is why she is obliged to make qaḍāʾ of the missed fasts. It is a separate matter that the Sharīʿah has not prescribed the Ṣalāh to be repeated for a very good reason. The instruction not to perform Ṣalāh temporarily during her menses does not mean she is incapable of making an intention to travel. Thus, her intention to travel is valid. 5. Moreover, it could be argued from one perspective that the khiṭāb (address/instruction) to a woman in her menses is stronger than the khiṭāb to a non Muslim because a non-Muslim who accepts Islam is not required to make qaḍāʾ of any fasts. It is perhaps for this reason some Mālikī scholars have mentioned that there is a difference of opinion whether non-Muslims are mukhāṭāb of furūʿ (branches, compared to uṣūl, beliefs), whereas women in their menses are mukhāṭab prior to their menses by consensus and that the khiṭāb of Ṣalāh is temporarily suspended due to an obstacle (menses) which will come to an end. This also suggests from one Mālikī perspective that the khiṭāb for women in their menses is stronger than the khiṭāb for non-Muslims. This is why some Mālikīs suggest that the travel of a woman in her menses constitutes travel unlike the travel of a non-Muslim, opposite to the opinion of most Ḥanafī scholars. 6. We have not come across this issue in the works of Imam Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189/805). Based on the books cited in this document, Imam Abū Jaʿfar al-Hinduwānī (d. 362/973) appears to be from among the most senior and earliest scholars who has a view on this issue. This not withstanding the fact that ʿAllāmah Abū Bakr al-Ḥaṣīrī al-Bukhārī (d. 500/1107) and ʿAllāmah Ẓahīr al-Dīn al-Bukhārī (d. 619/1622-3) and others cited above are also senior jurists as clearly demonstrated by the fact that most Ḥanafī jurists have subsequently relied on their position. It is worth noting, as mentioned by Mufti Muḥammad Taqī ʿUthmānī (b. 1362/1943), that ʿAllāmah Ibn ʿĀbidīn (d. 1252/1836) did not have access to al-Muḥīṭ al-Burhānī wherein the view of Imam Abū Jaʿfar al-Hinduwānī (d. 362/973) is cited. If ʿAllāmah Ibn ʿĀbidīn (d. 1252/1836) was aware of it, he may have adopted it or at least cited it as a view. Further, it has already been mentioned that Imam Abū Jaʿfar al-Hinduwānī’s (d. 362/973) position is the same as the position of the Shāfiʿī and Ḥanbalī schools. Several Mālikī scholars also share this view. In conclusion, the preferred view appears to be that in this scenario the woman should shortern her Ṣalāh. However, as there is a difference of opinion among the Ḥanafī and Mālikī jurists regarding this issue, the obligation of Ṣalāh will be fulfilled by performing the full four Rakʿah Ṣalāh, even according to the Shāfiʿī and Ḥanbalī schools of thought as they do not regard shortening the Ṣalāh necessary. Thus, in this scenario, if a woman shorterns the Ṣalāh or performs the full four Rakʿah Ṣalāh, there is no need to repeat the Ṣalāh. Allah knows best Yusuf Shabbir 3 Shaʿbān 1438 / 30 April 2017 Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir www.nawadir.org Download PDF

Walaikum us salam warahmatullahi wabarakatuh Yes yes I will add further information. I have posted it after consulting a number of reputable muftis. Also I wanted to attach a pdf file but I have no idea how to do it on the forums. I will email you that file inshaAllah.

Will a travelling woman pray Qasr Salah after her menses? The discussion has been among ulama for few months over this, and now ulama' have started to change their view. Darul uloom Karachi has also given a new fatwa on the issue that she will make qasr and count her safr from the beginning. Below is the fatwa of Mufti Emraan Vawda Sahib. _____________________________________ Is the Safr during Haidh counted? In the past two days I have received a number of queries on this issue, hence the need for this brief article. The essence of the question is that if a woman undertakes a Sharée safr (journey), is the distance covered whilst she was in the state of Haidh (menses) counted for the purpose of determining whether should make Qasr (perform two fardh instead of four) or read four fardh? This could be illustrated by way of an example: A woman undertook a journey of 100 km. When she set out, she was in the state of haidh. After completing 50km, she became clean and made ghusl (ritual bath). She then completed the journey. If the distance covered during haidh is not counted, it would be considered as if she only travelled 50km. A journey of 50km does not make Qasr obligatory (or even optional). If the said distance is counted, since she undertook a journey of 100km, she will have to make Qasr. View One – Old Fatwa Now the confusion arises based on what appears in the famous books of the Hanafi math-hab. According to some works, such as Behisti Zewar, Raddul Mukhtar, Fatawa Tartarkhaaniyyah, Halbi Kabeer, Ahsanul Fatawa, etc. the distance is not considered. According to this view, the lady will thus read four rakaats fardh. View Two – New Fatwa Other works, such as Al muheetul burhaani, record that the distance will be considered. Thus the woman will read two fardh instead of four. Change in Fatwa Many Ulama used to give fatwa based on the First View, which I have referred to as the “Old Fatwa”. This was based on what appears in the more famous Hanafi works. I also used to give fatwa accordingly. Recently Darul Uloom Karachi undertook research into this matter. A copy of their fatwa is attached below, for which we are most grateful. In this research they drew attention to the Second View, of which many Ulama were unaware. They also gave reasons to show that the Second View should be preferred. Based on this new information, I have now retracted from the First View and adopted the Second View, hence I refer to the Second View as the “New Fatwa”. No Blame We should not be ashamed of constantly updating our knowledge. Mistakes of the past should not be a barrier of acknowledging the better or correct view when we are apprised of it. Since the Old Fatwa was based on reliable sources, one cannot blame those Ulama who gave fatwa accordingly. Summary In brief, the New Fatwa is that a woman in the given scenario should make Qasr. A Further Question The New Fatwa gives rise to an additional question. A woman was all along following the Old Fatwa. In light of the New Fatwa, what happens to all the Salaah that she may have performed in the past? In other words, from the perspective of the New Fatwa, she made four rakaats (obviously relying on the Old Fatwa at the time) whereas she should have been making two rakaats. The short answer is that she will not have to repeat such salaah. And Allah Taála knows best Emraan Vawda ٧ ذالقعده ١٤٣٨ 30 July 2017 ADMIN EDIT: FILE ATTACHED Is the Safr during Haidh counted.pdf

When Eid and Jumu'ah coincide on the same day, Eid salah does not cancel Jumu'ah Salaah. Every sane mature Muslim must pray jumuah too Some people say that jumuah is not necessary due to the Athar of Sayyiduna Uthman Radiyallahu Anhu, who came on Eid day, performed Eid Salaah, then turned around and delivered the khutba saying: "Two Eids have come together for you on this day of yours. So, whoever from the people of Awaali (the outskirts of Madina i.e., the villages) wishes to wait for Jumu'ah can wait for it. And whoever wishes to return, I give him permission to return" (Bukhari, Ibn Hibban, Malik, Musnad al-Shafi'i and Bayhaqi). If someone substantiates using the Hadith of the Prophet Sallallahu Alayhi Wasallam who said: "Two Eids have gathered on this day of yours, so whoever wishes, it (i.e., Eid Salaah) will suffice him for Jumu'ah, but we are going to perform Jumu'ah" (Hakim, Ibn al-Jaarood, Abu Dawud, Ibn Majah and Bayhaqi) [1], claiming that Jumu'ah is cancelled due to the proof in this Hadith, we say to him that your statement needs to be looked at and the narration needs to be inspected. Thus, the Hanafi masters [2], even if they were to accept the Hadith to be authentic, deduce subtle points from the narration which support their view: A) The Hadith is talking about the villagers upon whom Jumu'ah is not necessary. As for the residents of the city, they will perform Jumu'ah, which is why you will see the Beloved Sallallahu Alayhi Wasallam said: "We are going to perform Jumu'ah". In other words, we, the people of the city, will perform Jumu'ah Salaah as it is not cancelled for us; it is only cancelled for villagers who would have to go through difficulty to return in the afternoon. Furthermore, you can clearly see how Sayyiduna Uthman Radiyallahu Anhu gave concession to the villagers but not to the others. Something of this nature cannot be done based on his own opinion. This is also supported by what is narrated on the authority of Umar ibn 'Abd al-Aziz, who said: "Whoever from the people of Awaali wishes to sit, he can sit, without having to come for Jumu'ah" (Musnad al-Shafi'i and Bayhaqi. It is a mursal narration with a good chain, and is corroborated by the previous narration of Sayyiduna Uthman Radiyallahu Anhu. B) Eid Salaah is necessary according to the Hanafi research and Sunnah according to other imams (may Allah be pleased with them all), whilst Jumu'ah Salaah is obligatory unanimously. It is known that an obligatory act cannot be cancelled due to a necessary or sunnah act. So, take this into consideration - may Allah have mercy on you! (Al-Fiqh al-Muyassar bi 'l-Daleel al-Munawwar, Volume 1, pg 486-487) [1] Ibn 'Abd al-Barr said in Al-Tamheed, "This Hadith, according to my knowledge, has not been narrated from Shu'ba by any of his reliable huffaz students. It has only been narrated from him by Baqiyyah ibn al-Waleed, whose narrations from Shu'ba are of no standing. There is also controversy regarding his narrations from the people of his own area, Shaam. Most of the people of knowledge declare Baqiyyah to be weak when narrating from the people of Shaam and also others. He has narrations which are munkar (rejected), and he is weak and cannot be used as evidence." [2] This is also the opinion of the Malikis, and the Shafi'i opinion is similar. ====== Ibn al-Mundhir Rahmatullahi Alayhi says in Al-Awsat (290/4): "The people of knowledge are unanimous upon Jumu'ah Salaah being obligatory. The narrations established from Allah's Messenger Sallallahu Alayhi Wasallam prove that the obligatory prayers are five, and the Eid Salaah is not part of the five prayers. When the Quran, Sunnah and consensus prove that Jumu'ah Salaah is obligatory, the narrations prove that the obligatory prayers are five and that the Eid Salaahs are not part of the five prayers, and also when the Quran, Sunnah and consensus prove that Jumu'ah Salaah is obligatory whilst the narrations from Allah's Messenger Sallallahu Alayhi Wasallam prove that Eid Salaah is optional, it is not permissible to leave an obligatory act due to an optional act [and according to the Hanafi school, Eid Salaah is necessary (wajib) in which case it is not permissible to leave an obligatory (fardh) act due to a necessary (wajib) act]. Note from Shaykh Abdul Raheem hafizahullah: The summary is that the Salafi point of view is based on a dhaeef Hadith. There is no saheeh Hadith for missing Jumuah on Eid day. Every sane, mature Muslim must pray Jumuah as usual. In fact the narration of Numan Ibn Basheer Radiyallahu Anhu in the six authentic books of Hadith, except Bukhari and Ibn Majah, proves that both, Eid & Jumuah, should be performed. He narrates the way of the Holy Prophet Sallallahu Alayhi Wasallam in regards to the two prayers of Eid and Jumuah in a lengthy narration. He says: "When the Day of Eid and Jumuah would coincide in one day, Rasulullah sallallahu alayhi wasallam would recite the two Surahs (i.e Surah A'ala and Ghashiya) in both Prayers (Eid & jumuah)." Then I looked into Ibn Taymiya's statement which the lajnah of fatawa have quoted. He said "It is a day of happiness so we should let people enjoy rather than calling them for Jumuah." But this is qiyaas. The principle of usool fiqh is that qiyaas cannot be used in comparison to a nass (clear ruling). The ruling is in the saheeh Hadith of Nu'man ibn Basheer Radiyallahu Anhu, indicating that both should be performed. Even the weak Hadith which they use has been interpreted by muhadditheen that the address was to those who had arrived for Eid Salaah from neighboring villages. So Rasulullah Sallallahu Alayhi Wasallam did not want to burden them to return for Jumu’ah Salaah, which is not wajib on them anyway. They are allowed to pray Zuhr. May Allah give us understanding of deeni affairs, and the ability to practice properly. May Allah protect our minds from deviation in understanding religious injunctions. Ameen. http://Facbook.com/ShkhAbdulRaheem http://www.Tafseer-Raheemi.com

Fast the 9th ('Arafa) and Live for Another Year By: Mufti Abdur-Rahman ibn Yusuf Mangera

Treasures Of Knowledge: Imam Ibn ul-Qayyim رحمه الله said: "If Allah wants well for a slave, He strips away from his heart the ability to see his own good deeds and speaking about them with his tongue, and preoccupies him with seeing his own sin, and it continues to remain in front of his eyes until he enters jannah." [Tareeq Al- Hijratain,1/168-169]

کیا کھانے سے پہلے اور اخیر میں نمکین چیز کھانا سنت ہے؟ جواب: کھانے میں نمکین سے ابتدا و اختتام سنت نہیں، جیساکہ بعض کتابوں (شامی،عالمگیری،اور الدر المنتفی وغیرہ میں کھانے کے منجملہ آداب وسنن) میں لکھا ہوا ہے، اسلئے کہ اس بارے میں جتنی احادیث ہیں وہ سب موضوعہ ہیں، لہذااُس کو سنت قرار دینا تسامح (غلطی) ہے۔ (احسن الفتاوی 9/91) بہرحال یہ سنت تو دور مستحب بھی نہیں ہے، اسلئے کہ کسی بھی حکم کے اثبات کے لئے دلیل کی ضرورت ہوتی ہے خواہ مستحب ہی ہو، اور یہاں کوئی معتبر دلیل نہیں ہے، اور مذکورہ بالا احادیث سے کسی بھی حکم کا ثبوت اصولی اعتبار سے درست نہیں! لہذا ان دلیلوں سے حجت پکڑنا صحیح نہیں ہے۔ کیونکہ روایات ایسی شدید ضعیف ہیں جس سے استحباب ثابت کرنا اصول کے خلاف ہے، بلکہ اسی وجہ ( روات کے مجہول و وضّاع ہونے کی وجہ ‍) سے کئی لوگوں نے اس سلسلے کی احادیث کو موضوع قرار دیا ہے۔ رہی بات بعض اکابرین کی، کہ انہوں نے اپنی کتب وغیرہ میں اِسے سنت یا مستحب لکھا ہے؟ تو اسکا جواب یہ ہے کہ: اکابر کی تحقیق سر آنکھوں پر، لیکن در حقیقت یہاں تحقیق نہیں ہے، بلکہ ’’عالمگیری‘‘ کے جزئیہ "البدء بالملح والختم بالملح" کی توضیح ہے، حالانکہ دوسرے محقق اکابر نے اس بات کو رد کیا ہے، چنانچہ ملا علی قاری سے لے کر صاحبِ ’’احسن الفتاوی‘‘ تک کتب اٹھا کر دیکھ لیں، ہر ایک میں اسکی نفی ہے۔ دوسری بات: استحباب بھی ایک حکم ہے جس کے ثبوت کے لئے بھی کم از کم ایسی دلیل ہو جس پر زیادہ رد و قدح نہ کیا گیا ہو، اور اس مسئلہ میں ایسی کوئی دلیل نہیں ہے، جو صحیح اور صریح ہو، یا رد و قدح سے خالی ہو! لہذا اسے سنت یا مستحب کہنا محلِّ نظر ہے. نوٹ: اس سلسلے میں ایک روایت یہ پیش کی جاتی ہے کہ اس میں (نمکین سے ابتداء کرنے میں) ستر بیماریوں سے شفاء ہے؟ جیساکہ شامی میں ہے "ومن السنة البداءة بالملح والختم به، بل فیه شفاء من سبعین داء، ولعق القصعة وكذا الأصابع قبل مسحها بالمندیل . وتمامه فی الدر المنتقى والبزازیة وغیرهم" جواب: یہ روایت سنداً شدید ضعیف ہے، چنانچہ اس روایت کو ابن الجوزیؒ اور ملا علی قاریؒ نے اپنی موضوعات میں موضوع شمار کیا ہے، (ملخصا محمود الفتاوی5/636) ۔ فائدہ: ایسے ہی بعض لوگ کہتے ہیں کہ کھانے کے بعد میٹھی چیز کھانا سنت ہے! تو اس کا جواب یہ ہے کہ: کھانے کے بعد میٹھے کا حدیث سے کوئی ثبوت نہیں، البتہ نبی صلی اللہ علیہ وسلم کو میٹھا پسند تھا اس لئے اس نیت سے کھائے تو موجبِ اجر ہے، (البتہ کھانے کے بعد کی قید کے ساتھ سنت سمجھنا درست نہیں) (المسائل المہمہ 4/229 ۔ امداد الفتاوی 4/111) ۔ خلاصہ یہ ہے کہ :حدیث سے میٹھے یا نمکین کو ثابت سمجھنا درست نہیں، طبی لحاظ سے مفید سمجھے تو عمل کر سکتے ہیں،چنانچہ ’’فتاوی محمودیہ‘‘ میں مفتی صاحب نے کہا ہے کہ: نمک یا میٹھے سے ابتداء کرنے سے مراد یہ ہے کہ ہر آدمی اپنی محبوب اور پسندیدہ چیز سے کھانے کی ابتداء کرے، تاکہ کھانا رغبت اور اشتھاء کے ساتھ کھاسکے ۔ اور یہی بات زیادہ مناسب اور احوط ہے، جیساکہ فقہی سمینار ۲۴ صفر ۱۴۳۷ھ /مطابق ۷ دسمبر ۲۰۱۵بروز دو شنبہ کی مجلس میں یہی فیصلہ کیا گیا ۔ واللہ اعلم بالصواب مفتی معمور بدر صاحب مظاہری قاسمی اعظم پوری Source

کیا اللہ تعالی نے حضور کے جنازہ کی نماز پڑھی ؟ ایک واعظ صاحب نے اپنے وعظ کے دوران یہ روایت بیان کی کہ : آپ صلی اللہ علیہ وسلم سےصحابہ کرام رضی اللہ عنہم نے دریافت کیا کہ : آپ کے انتقال کے بعد آپ کی نماز جنازہ کون پڑھائے گا ؟ آپ صلی اللہ علیہ وسلم نے فرمایا : جب تم لوگ میری تغسیل وتکفین سے فارغ ہوجاؤ ، تو مجھے چار پائی پر لٹاکر مسجد سے باہر نکل جانا ، اس لئے کہ میری نماز جنازہ سب سے پہلے اللہ تعالی پڑھیں گے ، پھر فرشتے ۔۔۔الخ مجھے یہ دریافت کرنا ہے کہ کیا یہ روایت اس طرح سےصحیح ہے کہ اللہ تعالی نے حضور کی نماز پڑھی؟ الجواب : یہ روایت تفسیر حدیث اور تاریخ کی کتابوں میں تین صحابہ کرام سے منقول ہے :حضرت جابر بن عبد اللہ ، حضرت ابن عباس ، حضرت ابن مسعود رضی اللہ عنہم ۔ لیکن ان روایتوں کی اسانید سب شدید الضعف بلکہ موضوع ومن گھڑت ہیں ، ان میں سے کوئی بھی روایت قابل اعتبار نہیں ہے ، جس کی تفصیل یہ ہے : ۱۔ حضرت جابر بن عبد اللہ وابن عباس رضی اللہ عنہما کی روایت کا حال : اس روایت کی تخریج امام طبرانی نے (المعجم الکبیر ۳/۵۸) میں ، اور ان کے واسطےسے امام ابونعیم نے (حلیہ۴/۷۳)میں ،اور امام ابن الجوزی نے(الموضوعات۱/۲۹۵)میں کی ہے، جس کی اسانیدکا دار ومدار ( عبدالمنعم بن ادریس بن سنان صنعانی عن ابیہ ) ہے ، اور یہ بڑی طویل روایت ہے جس میں حضور صلی اللہ علیہ وسلم کے انتقال تجہیز تکفین نماز جنازہ اور تدفین وغیرہ کےطریقہ کی تفصیل ہے ۔ لیکن عبد المنعم بن ادریس پر ائمہ حدیث نے شدیدجرح کی ہے ، اور اس پر روایات گھڑنے کی تہمت صاف لفظوں میں لگائی ہے ، چند جروحات کا ملاحظہ فرمائیں : احمد بن حنبل نے کہا : (کان یکذب علی وھب) : وھب بن منبہ پر جھوٹ بولتا تھا۔ یحیی بن معین نے کہا : (خبیث کذاب) : ناپاک اور جھوٹاہے۔ ابن المدینی اور ابوداود نے کہا : (لیس بثقہ) : اعتماد کرنے کے لائق نہیں ہے ۔ عقيلی نے کہا : (ذاهب الحديث) : اس کی احادیث ساقط الاعتبار ہیں ۔ ابن حبان نے کہا : (يضع الحديث علی ابیہ وعلى غيره) : اپنے والدپر اور دوسروں پر بھی روایتیں گھڑتاہے ۔ دارقطنی نے کہا : (هو وأبوه متروكان) : عبدالمنعم اور اس کا باپ دونوں کی روایات متروک ہیں ۔ اور یہ روایت جن محدثین نے ذکر کی ہےتو اس کو موضوع قرار دینے کے ساتھ اس کے گھڑنے کی تہمت بھی عبدالمنعم ہی پر لگائی ہے ، جیسے امام ابن الجوزی ذہبی سیوطی وغیرہم ممن اتی بعدہم نےکہا ہے ۔ اسی طرح عبدالمنعم کے والد (ادریس بن سنان ) پر جرح کیا ہے ، دارقطنی نے متروک کہا ، اور ابن حبان نے کہا : ( يتقى حديثہ من روایۃ ابنہ عبد المنعم عنہ ) : اس کی روایتوں میں سے اس کے بیٹے عبدالمنعم کے واسطے سے منقول روایتوں سے خاص طور پر اجتناب کیا جائے۔ انظر : الضعفاءوالمتروكين لابن الجوزی ۲/۱۵۴،وميزان الاعتدال ۲/۶۶۸،ولسان المیزان۴/۷۳، الضعفاء للدارقطنی ۲/۱۶۳، المجروحین لابن حبان ۲/۱۵۷ ۔ بعض علماء حدیث کے اس روایت کے بارے میں اقوال : قال ابن الجوزی : (هذا حديثٌ موضوع مُحالٌ ، كافأ الله من وضعه، وقبَّحَ مَن يَشِينُ الشريعة بمثل هذا التخليط البارد، والكلام الذي لا يليق برسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، ولا بالصحابة، والمتَّهمُ به عبد المنعم بن إدريس) الموضوعات۱/۲۹۵۔ وقال الذھبی : ( هذا الحديث موضوع. وأراه من افتراءات عبد المنعم) العلو للعلی الغفار ص۴۳۔ وقال الالبانی : (موضوعٌ.ليس عليه بهاءُ كلام النبوة والرسالة، بل إن يد الصَّنع والوضع عليه ظاهرة) ۔سلسلۃ الأحاديث الضعيفہ ۱۳/۹۹۸ ۔ خلاصہ یہ ہے کہ : یہ روایت بلکل ساقط الاعتبار ہے ، کسی درجہ میں بھی قابل قبول نہیں ہے ، اور اس کے الفاظ سے واضح ہوتاہے کہ یہ روایت بنی بنائی من گھڑت ہے، ایک بات اور قابل تنبیہ ہے کہ : اللہ تعالی کے نماز پڑھنے کی جو بات ہے وہ صرف عبدالمنعم بن ادریس والی روایت میں ہی ہے ، جس کے الفاظ طبرانی کی روایت میں اس طرح ہیں ) :فَإِذَا أَنْتُمْ وَضَعْتُمُونِي عَلَى السَّرِيرِ فَضَعُونِي فِي الْمَسْجِدِ وَاخْرُجُوا عَنِّي، فَإِنَّ أَوَّلَ مَنْ يُصَلِّي عَلَيَّ الرَّبُّ عَزَّ وَجَلَّ مِنْ فَوْقِ عَرْشِهِ، ثُمَّ جِبْرِيلُ عَلَيْهِ السَّلَامُ، ثُمَّ مِيكَائِيلُ، ثُمَّ إِسْرَافِيلُ عَلَيْهِمَا السَّلَامُ، ثُمَّ الْمَلَائِكَةُ زُمَرًا زُمَرًا )۔ ۲۔ حضرت ابن مسعود رضی اللہ عنہ کی روایت کا حال : اس روایت کا دار ومدار اکثر اسانید وطرقِ حدیث میں : عبد الملک بن عبد الرحمن ابن الاصبہانی پرہے ، ابن الاصبہانی سے لےکر سند آخر تک اس طرح ہے : ( عَبْدُ الْمَلِكِ بْنُ الْأَصْبَهَانِيِّ، ثنا خَلَّادٌ الصَّفَّارُ، عَنْ أَشْعَثَ بْنِ طَلِيقٍ، عَنِ الْحَسَنِ الْعُرَنِيِّ، عَنْ مُرَّةَ بنِ شَرَاحِيل الْهَمْدَانِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ ) ۔ ابن الاصبہانی مجہول راوی ہے ، بلکہ امام فلاس نے اس کو جھوٹا بھی قرار دیا ہے ، جیساکہ ذہبی نے لکھا ہے ۔ اسی طرح اشعث بن طلیق بھی مجہول الحال راوی ہے ۔ ابن مسعود رضی اللہ عنہ کی روایت مختلف اسانید سے مذکورہ ذیل کتب حدیث میں وارد ہے : المعجم الاوسط ۴/۲۰۸، کتاب الدعاء برقم۱۲۱۹،مسندبزار برقم۲۰۲۸،مسند احمد بن منیع (المطالب العالیہ۱۷/۵۳۸)،تاریخ طبری ۳/۱۹۱ ، مستدرک حاکم۳/۶۰ ، بیہقی کی دلائل النبوہ ۷/۲۳۱، حلیۃ الاولیاء ۴/۱۶۸ ۔ اور ایک منفرد سند سے ابن سعد نے الطبقات الکبری ۲/۲۵۶ میں بطریق واقدی ذکر کی ہے ۔ لیکن ابن مسعود کی روایت میں اللہ تعالی کے نماز پڑھنے کے الفاظ نہیں ہیں ، بلکہ متن حدیث اس طرح ہے : ( فَأَوَّلُ مَنْ يُصَلِّي عَلَيَّ خَلِيلِي وَجَلِيسِي جِبْرِيلُ، ثُمَّ مِيكَائِيلُ، ثُمَّ إِسْرَافِيلُ، ثُمَّ مَلَكُ الْمَوْتِ وَجُنُودُهُ مِنَ الْمَلَائِكَةِ بِأَجْمَعِهَا...الخ ) ۔ اس لئے اس حدیث میں زیر بحث مسئلہ کی دلیل نہیں ہے ۔ حاصل یہ ہے کہ : یہ حدیث معتبر نہیں ہے ، حضور اکرم صلی اللہ علیہ وسلم سے ثابت بھی نہیں ہے ، اور نہ اس کے الفاظ میں وہ رونق ہے جو الفاظ نبوت میں ہوتا ہے ، غالب گمان یہ ہے کہ بعض مجاہیل ِ رواۃ نے یہ پوری کہانی تیار کی ہے ، پھر ضعفاء رواۃ نے اس کی تشہیر کی ہے ۔ اس لئے اس روایت کو بیان کرنے سے احتیاط کرنا چاہئے ، خصوصا وہ الفاظ جس میں اللہ تعالی کے نماز پڑھنے کا ذکر ہے ۔ Source

Ibn ‘Amr: “Work for the Ḍunyā as if you will live forever, and work for the ‘Ākhirā as if you will die tomorrow!” ‎● [تفسير القرطبي ١٦\٣٢٠]

For those who are not able to do Hajj this year, reflect on the beautiful words of Imām Rajab al-Hanbali رحمه الله who said: "Whoever is not able to stop at Arafah, then stop at the limits Allaah has set. Whoever is not able to spend the night at muzdalifah, let him spend the night in obedience to Allaah to come close and attain nearness to Him. Whoever is not able to slaughter at Mina, then let him slaughter his desires so by it he can reach his objective. Whoever was not able to reach the house because it is far, then proceed towards the Lord of the Ka'bah, for He is closer to him than his jugular vein." [Lataa'if al-Ma'arif, p.g. 6] Ibn Rajab al-Ḥanbāli رحمه الله said: "And from the greatest of voluntary deeds that brings you closer to Allāh is abundantly reciting Qur'ān, listening to it, pondering upon it and understanding it." {جامع العلوم والحكم ٢/٣٤٢} ⇇ لـمن لـم يتيسـر لـه الـحج ════════════ قـال ابن رجـب رحمـه الله تعالى : •« مـن لـم يستطـع الـوقوف بعـرفـة، فلـيقف عند حـدود الله الـذي عرفـه» •« ومـن لـم يستطـع الـمبيت بمـزدلفـة، فلْـيبت على طـاعة الله لـيُقَرّبه ويُزْلـِفَهُ » •« ومـن لـم يقـدر على ذبح هـَدْيه بمنـى ، فلـيذبح هـواه لـيبلغ به الُـمنى » •« ومـن لـم يستطـع الـوصول للـبيت لأنه بعيـد ، فلـيَقصدْ رب الـبيت فإنه أقـرب إليـه مِـنْ حبـل الـوريد». لـطـائف الـمعـارف صـ٦٣٣

Buraidah (radhiyallahu ‘anhu) reports: “I heard that Mu‘aaz bin Jabal (radhiyallahu ‘anhu) had captured a Jinn during the lifetime of Rasulullah (sallallahu ‘alaihi wasallam). I thus went to Mu‘aaz (radhiyallahu ‘anhu) and asked him regarding this incident. Mu‘aaz (radhiyallahu ‘anhu) narrated the following to me: “Rasulullah (sallallahu ‘alaihi wasallam) had entrusted the dates of sadaqah to me for safekeeping. Thus, I placed these dates in one of my rooms. However, I would daily find that the dates had decreased. So I went to Rasulullah (sallallahu ‘alaihi wasallam) and complained to him of the dates decreasing, to which Rasulullah (sallallahu ‘alaihi wasallam) said, ‘It is the work of a Shaitaan. Wait for him in ambush.’ I waited in ambush for this Shaitaan, and after a short portion of the night had elapsed, he appeared in the form of an elephant. When he reached the door, he changed his form and entered through a crack in the door. He then approached the dates and began to swallow them. I firstly checked that my clothing was tightly secured and then confronted and apprehended him saying, ‘I testify that there is no deity besides Allah and that Muhammad (sallallahu ‘alaihi wasallam) is His servant and messenger! O enemy of Allah! You have rushed to take the dates of sadaqah whereas the poor are more deserving of it than you! I am definitely going to take you to Rasulullah (sallallahu ‘alaihi wasallam), and he will disgrace you!’ When he heard this, he began to plead with me and promised me that he would not return (and I thus released him). The following morning, I went to Rasulullah (sallallahu ‘alaihi wasallam) who asked me, ‘What happened to the one you captured?’ I replied, ‘He promised me that he would not return,’ Rasulullah (sallallahu ‘alaihi wasallam) said, ‘He will return, so wait for him in ambush.’ I waited for him on the second night and again captured him. He again pleaded and promised that he would not return, and so I again released him. In the morning, I proceeded to Rasulullah (sallallahu ‘alaihi wasallam) to inform him of what had transpired. However, before I could reach Rasulullah (sallallahu ‘alaihi wasallam), I heard someone calling out, ‘Where is Mu‘aaz?’ When I reached Rasulullah (sallallahu ‘alaihi wasallam), he asked me, ‘What happened to your prisoner?’ I told Rasulullah (sallallahu ‘alaihi wasallam) what had happened, to which he replied, ‘He will return, so wait for him in ambush.’ I waited for him for a third night. On this occasion, when I apprehended him, I addressed him saying, ‘O enemy of Allah! You have already promised me twice that you will not return! I will now definitely take you to Rasulullah (sallallahu ‘alaihi wasallam) and he will disgrace you!’ The Shaitaan pleaded, ‘I am a Shaitaan who has dependents and I have come from Naseebeen! If I was able to find some food closer to Naseebeen, I would not have come to you! We used to live in this city of yours (Madeenah Munawwarah). However, after your Nabi (sallallahu ‘alaihi wasallam) was deputed, there were two verses of your Quraan that were revealed, and these two verses chased us away. We thus went to Naseebeen. If these two verses are recited in any home, no Shaitaaan will enter that home for three days. If you release me, I will teach you these two verses.’ I agreed to release him, after which he said, ‘The two verses are Aayatul Kursi and the concluding verses of Surah Baqarah, commencing from ‘Aamanar Rasulu’ until the end of the surah.’ The following morning, I set out to inform Rasulullah (sallallahu ‘alaihi wasallam) of what had occurred, when I heard someone announce, ‘Where is Mu‘aaz bin Jabal?’ When I entered into the presence of Rasulullah (sallallahu ‘alaihi wasallam), he enquired, ‘What happened to your captive?’ I replied, ‘He promised me that he would not return,’and I also told Rasulullah (sallallahu ‘alaihi wasallam) of the two verses that he had taught me. When he heard this, Rasulullah (sallallahu ‘alaihi wasallam) remarked, ‘The wretch has spoken the truth, whereas he is normally a liar.’ I would thereafter recite these verses on the dates of sadaqah and would no longer find any decrease in their quantity.” [Tabraani — Majma‘uz Zawaa’id #10920 & Fathul Baari vol. 4, pgs. 614 & 615] LESSONS: 1. The Quraan Majeed is a powerful means of protection from Shaitaan, black magic, etc. Hence, regularly reciting the Quraan Majeed within the home is a very effective means of protecting the home from evil forces. Furthermore, there are certain verses in the Quraan Majeed that are especially powerful in gaining protection. Most of these verses have been gathered in a compilation known as the ‘Manzil’ which can be recited daily or more frequently if required. Click here to download the Manzil. 2. When reciting the verses of protection and du‘aas of protection, it is important for a person to have strong ‘yaqeen’ (conviction and faith) in the power of these verses and their effectiveness. Hence, they should be read with presence of mind and not merely read in an absent-minded manner, as if one is fulfilling a routine. 3. The Shayaateen and Jinn are notorious liars, as explained by Rasulullah (sallallahu ‘alaihi wasallam) himself. Hence, the information given by Jinn, even if it be through the medium of an ‘aamil, cannot be trusted and relied on — especially if this information accuses any person of being responsible for the black magic, etc. Sadly, people often accept this information and, as a result, commit the major sin of breaking family ties and accusing people of black magic, whereas they have no proof at all. Published by: Naseeha Channel

MARRIAGE AND THE PINEAPPLE This morning I accompanied my beloved teacher, Hadhrat Moulana Suleman Choksi Saheb Damat Barakatuhum to Moulana Ismail Patel Saheb’s house in Reservoir Hills. Hadhrat Moulana always makes it a point to visit Moulana Ismail Saheb as they are family. Moulana Ismail’s son’s Nikah will be taking place today. Hadhrat Moulana Suleman Choksi Saheb had brought some fruits as a gift. He held a pineapple in his hand and advised the groom to be- “See this pineapple. Outwardly it is rough with thorns. When you wish to enjoy the pineapple, you peel the skin and remove the roughness and thorns and enjoy the pineapple. You don’t eat the pineapple with the thorns and rough skin. In marriage, one has to overlook lots of things. Overlook all the negative factors of one’s partner and enjoy the positive factors of your partner. If you concentrate on the negative factors, that will be harmful and detrimental to you.” All the people around were stunned with the advice and the unique way Hadhrat Moulana Suleman Choksi Saheb presented the short advice. MUFTI EBRAHIM DESAI

شاعر ختم نبوت سید امین گیلانی شاعر ختم نبوت سید امین گیلانی اپنی جیل کا واقعہ بیان کرتے ہوۓ کہتے ہیں کہ : ایک دن جیل کا سپاہی آیا اور مجھ سے کہا کہ آپ کو دفتر میں سپرنٹنڈنٹ صاحب بلا رہے ہیں-میں دفتر میں پہنچا تو دیکھا کہ میری والدہ صاحبہ معہ میری اہلیہ اور بیٹے سلمان گیلانی کے ، جس کی عمر اس وقت سوا ڈیڑھ سال تھی بیٹھے ہوۓ ہیں-والدہ محترمہ مجھے دیکھتے ہی اٹھیں اور سینے لگایا،ماتھا چومنے لگیں-حال احوال پوچھا،،ان کی آواز گلوگیر تھی- سپرنٹنڈنٹ نے محسوس کر لیا کہ وہ رو رہی ہیں-میرا بھی جی بھر آیا،آنکھوں میں آنسو تیرنے لگے-یہ دیکھ کرسپرنٹنڈنٹ نے کہا،اماں جی ! آپ رو رہی ہیں،بیٹے سے کہیں (ایک فارم بڑھاتے ہوۓ) کہ اس پر دستخط کر دے تو اسے ساتھ لے جائیں،ابھی معافی ہو جاۓ گی-میں ابھی خود کو سنبھال رہا تھا کہ اسے جواب دے سکوں-والدہ صاحبہ تڑپ کر بولیں،کیسے دستخط،کہاں کی معافی،میں ایسے دس بیٹے حضور صلی اللہ علیہ وسلم کی عزت پر قربان کر دوں-میرا رونا شفقت مادری ہے-یہ سن کر سپرنٹنڈنٹ شرمندہ ہو گیا اور میرا سینہ ٹھنڈا ہوگیا- (تحریک ختم نبوت ۵۳۲/۵۳۳ از مولانا اللہ وسایا)

حضرت علامہ سیّد محمد انور شاہ کشمیریؒ حضرت علامہ محمد انور شاہ محدث کشمیریؒ بہت بڑے عالم، زاہد و عابد اور سچے عاشقِ رسول صلی اللہ علیہ وسلم تھے۔ ء1926 میں احمدپور شرقیہ بہاولپور کی ایک مسلمان عورتنے بہاولپور کی ایک عدالت میں دعویٰ کیا کہ اس کا شوہر مرزائی ہو چکا ہے۔ لہٰذا اس کا نکاح فسخ کیا جائے۔ اس مقدمہ میں تمام مشاہیر علما کو شہادت کے لیے عدالت میں بلایا گیا۔ جب یہ مقدمہ آخری مراحل میں پہنچا تو شیخ الجامعہ حضرت مولانا غلام محمد گھوٹویؒ، حضرت مفتی صادق صاحبؒ اور تمام علما نے استدعا کی کہ حضرت شاہ صاحبؒ کا ایک علمی بیان عدالت میں ہونا چاہیے۔ شاہ صاحبؒ ان دنوں خونی بواسیر کے سخت مریض تھے۔ ڈاکٹروں حکیموں نے سفر سے بالکل روک دیا تھا۔ اسی سال حج کا بھی ارادہ تھا۔ کمزوری بہت ہو چکی تھی، لیکن جونہی شاہ صاحبؒ کو دعوت پہنچی، آپ سفر کے لیے تیار ہو گئے۔ بہاولپور سے مفتی صادق صاحب بھی خود انھیں لینے کے لیے دیوبند پہنچ گئے۔ حکیموں نے آپ کو بیماری کے پیش نظر سفر کرنے سے منع کیا۔ لیکن حضرت شاہ صاحبؒ نے فرمایا: ’’اگر قیامت کے روز حضورصلی اللہ علیہ وسلم نے یہ سوال کر لیا کہ میری ختم نبوت کا مقدمہ پیش تھا، تجھے طلب کیا گیا اور تُو نہیں گیا تو میں کیا جواب دوں گا؟ موت تو آنی ہی ہے، اگر اسی راستہ میں آ گئی تو اس سے بہتر اور کیا ہوگا۔‘‘ لہٰذا حکیموں کے روکنے کے باوجود آپ تاریخ مقدمہ سے کئی روز پیشتر بہاولپور تشریف لے آئے، اور تقریباً 25 روز بہاولپور میں قیام فرمایا۔ بہاولپور کی جامع مسجد میں تقریر کرتے ہوئے فرمایا ’’حضرات! میں نے ڈابھیل جانے کے لیے سامان سفر باندھ لیا تھا کہ یکایک مولانا غلام محمد گھوٹوی شیخ الجامعہ کا ٹیلی گرام موصول ہوا کہ شہادت دینے کے لیے بہاولپور آئیے۔ ایک مسلمان بچی کے تنسیخ نکاح کا مسئلہ ہے اور اس کے ساتھ ساتھ قادیانیت کے ارتداد و کفر کا مسئلہ ہے اور ختم نبوت کے اعتقاد کا مسئلہ ہے۔ ٹیلی گرام پڑھ کر، میں نے پچھلی زندگی کے اعمال پر سوچا کہ اگر اللہ تعالیٰ قیامت کے دن پوچھ لے کہ کون سا عمل لائے ہو، پچھلی زندگی میں کوئی عمل رکھتے ہو تو پیش کرو؟ تو سوچنے کے بعد میرے دماغ میں کوئی ایسا عمل تازہ نہیں ہوا جو اللہ تعالیٰ کی بارگاہ میں پیش کر سکوں۔ چنانچہ اس عاجز نے ڈابھیل اور حج کا سفر ملتوی کر دیا اور بہاولپور کا سفر کیا۔ تاکہ قیامت کے دن حضورصلی اللہ علیہ وسلم کے منصب ختم نبوت کے تحفظ کرنے والوں میں شمار کیا جائوں اور سمجھا جائوں اور اس عمل کے صدقے میں میری بخشش ہو جائے۔ دل میں یہ خیال بھی آیا کہ جا تو رہا ہوں حج کے لیے اور آگے سفر کروں گا مدینہ منورہ کا تو اللہ تعالیٰ کی رضا بھی چاہیے، حضورصلی اللہ علیہ وسلم کی شفاعت بھی چاہیے۔ قیامت کے دن اگر حضورصلی اللہ علیہ وسلم پوچھ لیں کہ ضرورت وہاں تھی، آ یہاں گیا۔ ضرورت تو تیری بہاول پور میں تھی اور تُو یہاں آ گیا تو میرے پاس اس کا بھی کوئی جواب نہیں ہوگا۔ چنانچہ میں نے فیصلہ کیا کہ میں حضورصلی اللہ علیہ وسلم کے مقام ختمِ نبوت اور منصب ختمِ نبوت کی حفاظت کے لیے بہاولپور جائوں گا۔ بہت ضعیف اور علیل ہوں۔ یہ خیال کرتے ہوئے کہ ہمارا نامۂ اعمال تو سیاہ ہے ہی، شاید یہی بات میری نجات کا باعث بن جائے کہ نبی کریم صلی اللہ علیہ وسلم کا وکیل بن کر عدالت میں پیش ہوں۔ ممکن ہے یہ نیکی میرے لیے توشۂ آخرت بن جائے۔‘‘ اس پر لوگ دھاڑیں مارتے ہوئے پھوٹ پھوٹ کر رونے لگے… پھر فرمانے لگے: ’’ہم سے تو گلی کا کتا بھی اچھا ہے۔ ہم اس سے بھی گئے گزرے ہیں۔ وہ اپنی گلی و محلے کا حقِ نمک خوب ادا کرتا ہے جبکہ ہم حق غلامی و امتی ادا نہیں کرتے۔ اگر ہم ناموس پیغمبرصلی اللہ علیہ وسلم کا تحفظ کریں گے تو قیامت کے دن حضور نبی کریمصلی اللہ علیہ وسلم کی شفاعت کے مستحق ٹھہریں گے۔ تحفظ نہ کیا یا نہ کر سکے تو ہم مجرم ہوں گے اور ایک کتے سے بھی بدتر کہلوائیں گے۔‘‘ صوفی بزرگ بُلّھے شاہ نے کہا تھا: راتیں جاگیں، کریں عبادت راتیں جاگن کُتے، تیتھوں اُتّے بھونکنوں بند مُول نہ ہوندے جا رڑی تے سُتے، تیتھوں اُتے خصم اپنے دا در نہ چھڈ دے بھانویں وجن جُتے، تیتھوں اُتے بُلھے شاہ! کوئی رَخت وِہاج لَے نئیں تے بازی لے گئے کُتے تیتھوں اُتّے جج صاحب جن کا نام محمد اکبر تھا، وہ شاہ صاحب کا بہت احترام کرتا تھا۔ آپ کو عدالت میں کرسی مہیا کی گئی اور حضرت شاہ صاحبؒ کا آخری معرکہ آرا بیان ہوا اور قادیانیوں کی طرف سے ان پر جرح ہوتی رہی اور شاہ صاحبؒ جواب دیتے رہے۔ آپ کے مدمقابل قادیانیوں کی طرف سے مشہور مرزائی مبلغ و مناظر جلال الدین شمس تھا۔ آپ نے اس پر خوب جرح کی مگر وہ کمال ڈھٹائی اور ہٹ دھرمی کا مظاہرہ کرتا رہا اور ہر بات پر "میں نہ مانوں" کی رٹ لگاتا رہا۔ اس پر شاہ صاحب نہایت جلال میں آ گئے اور ان پر ایک عجیب و غریب وجد طاری ہو گیا۔ آپ نے مرزائی مبلغ کو مخاطب کرتے ہوئے کہا: ’’جلال الدین! اگر اب بھی تمھیں مرزا قادیانی کے کفر میں کوئی شک ہے تو آ! میرے ہاتھ میں اپنا ہاتھ دے۔ میں تمھیں بھری عدالت میں کھڑے کھڑے مرزا قادیانی جہنم میں جلتا ہوا دکھا سکتا ہوں۔‘‘ اس پر جلال الدین شمس پر سکتہ طاری ہو گیا اور وہ کچھ نہ بول سکا۔ بعدازاں عدالت سے فراغت کے بعد ایک مرید نے حضرت شاہ صاحب سے پوچھا: حضرت! آج آپ نے عدالت میں بہت بڑی بات کہہ دی۔ اگر مرزائی مبلغ آپ سے مرزا قادیانی کو جہنم میں جلتا ہوا دکھانے کا کہہ دیتا تو آپ کیا کرتے؟ اس پر شاہ :صاحب نے فرمایا ’’بالکل دکھا دیتا، کیونکہ مجھے ہزار فیصد یقین کامل ہے کہ جو شخص تحفظ ختم نبوت کا کام کرتا ہے، اللہ اسے دوسروں کے سامنے کبھی رسوا نہیں کرتا۔ شرط یہ ہے کہ یہ مقدس کام اخلاص و محبت سے کیا جائے۔ تب دنیا و جہان کی تمام کامیابیاں اس کے قدم "چومیں گی۔

قادیانی کے خلاف حضرت گنگوہی کا فتوی :س السلام علیکم کتاب المھند کے صفحہ 86 پر یہ لکھا ہے کہ مولانا رشید احمد گنگوہی کا فتوی ہے کہ قادیانی کافر ہے، یہ ایک بریلوی صاحب کا اعتراض ہے کہ المھند میں غلط حوالہ دیا گیا ہے اور مولانا رشید صاحب کا ایسا کوئی فتوی ہے ہی نہں۔ تو برائے کرم مجھے مولانا رشید صاحب کے فتوے کا حوالہ دے دیں کہ انھوں نے کہاں قادیانی کو کافر کہا ہے۔ جزاک اللہ :ج کتاب باقیات فتاویٰ رشیدیہ میں مرزا قادیانی کے بارے حضرت مولانا گنگوہی رحمہ اللہ کے فتاوی موجود ہیں، جن کی عبارت درج ذیل ہے: مرزا غلام احمد قادیانی، بوجہ ان تاویلات فاسدہ اور ہفوات باطلہ کے، منجملہ دجالوں کذابوں کے، خارج از طریقہ اہل سنت و داخل زمرہ اہل اہواء ہے، اور اس کے اتباع بھی مثل اس کے ہیں۔ مرزا غلام احمد قادیانی کے کلمات و دعاوی، جہاں تک مجھے معلوم ہوئے، بیشک موجب فسق ہیں، اور قطعا فاسق و ضال و مضل اور داخل فرقہائے مبتدعہ و اہل ہوا ہے۔ اس سے اور اس کے پیروان سے ملنا ہرگز ہرگز جائز نہیں اور جو لوگ اس کی تکفیر کرتے ہیں، وہ بھی حق پر ہیں. باقیات فتاوی رشیدیہ، ص:37-38، ط: حضرت مفتی الٰہی بخش اکیڈمی کاندھلہ یوپی انڈیا http://www.banuri.edu.pk/readquestion/qadyani-k-khilaf-hazrat-gangohi-ka-fatwa/2013-06-11

قادیانیوں سے میل جول اور کھانے پینے کا حکم :س اگرکوئی قادیانی کلاس میں پڑھتاہو یاکوئی رشتہ دارقادیانی ہو تواس سے بات کرنایااس کے گھر جاناکیساہے ؟ اوراس کے ساتھ کھاناکھاناکیساہے ؟ :ج قادیانی شریعت وآئین کی روسے دائرہ اسلام سے خارج ہیں،بوقت ضرورت ان سے کلام ،گفتگودرست ہے۔البتہ دوستی اوریارانہ رکھناخطرناک ہے۔نیزقادیانیوں کے ہاں کھاناپینابھی ٹھیک نہیں ہے۔ :مفتی اعظم ہندمفتی کفایت اللہ رحمہ اللہ لکھتے ہیں "اگردین کوفتنے سے محفوظ رکھناچاہتے ہوں تو (قادیانیوں سے )قطع تعلق کرلیناچاہیئے،ان سے رشتہ ناتا کرنا ان کے ساتھ خلط ملط رکھناجس کادین اور عقائد پر اثر پڑے ناجائز ہے.............اور قادیانیوں کے ساتھ کھانا پینا رکھنا خطرناک ہے۔" 1/325،دارالاشاعت)فقط واللہ اعلم) http://www.banuri.edu.pk/readquestion/قادیانیوں-سے-میل-جول-اور-کھانے-پینے-کا-حکم/2016-03-28

دعا مانگنے کا ضابطہ اور اس کے آداب *ارشاد ربانی ہے :* [”ونادٰی نوح ربہ فقال رب ان ابنی من اہلی وان وعدک الحق وانت احکم الحاکمین‘ قال یا نوح انہ لیس من اہلک‘ انہ عمل غیر صالح‘ فلاتسئلن مالیس لک بہ علم‘ انی اعظک ان تکون من الجاہلین“] *ترجمہ :* ”اور نوح علیہ السلام نے اپنے رب کو پکارا اور عرض کیا کہ اے میرے رب! میرا بیٹا میرے گھروالوں میں سے ہے اور آپ کا وعدہ بالکل سچا ہے، اور تو سب سے بڑا حاکم ہے- اللہ تعالیٰ نے ارشاد فرمایا : اے نوح! یہ شخص تمہارے گھروالوں میں نہیں، یہ تباہ کار ہے، سو مجھ سے ایسی چیز کی درخواست مت کرو جس کی تم کو خبر نہیں۔ میں تم کو نصیحت کرتا ہوں کہ تم نادانوں میں داخل نہ ہوجاؤ“۔ آیات مذکورہ بالا سے فقہاء نے یہ مسئلہ اخذ کیا ہے کہ دعا کے لئے ضروری ہے کہ دعا کرنے والا پہلے یہ معلوم کرے کہ جس کام کی دعا کررہا ہے وہ جائز و حلال ہے یا نہیں۔ مشتبہ حالت میں دعا کرنے سے منع فرمایا گیا ہے- *قاضی بیضاوی لکھتے ہیں :* [”فلاتسئلن مالیس لک بہ علم“ ای مالم تعلم اصواب ہو ام لیس کذلک“] *ترجمہ :* ”سو مجھ سے ایسی چیز کی درخواست مت کرو جس کی تم کو خبر نہیں یعنی جس کے بارے میں تجھے یہ علم نہ ہو کہ یہ حق و جائز ہے یا نہیں“۔ مولانا محمد اشرف علی لکھتے ہیں : [”وعلم بہ حال ادعیة مشایخ زماننا یدعون لکل ما یطلب عنہم الدعاء لہ حلالا کان او حراما من الخصومات او المناصب وحال دعاء بعض المشتغلین بالطریق ببعض الاحوال التی لاعلم لہم بنفعہا وضرہا“۔] *ترجمہ :* ”اور اس سے ہمارے زمانہ کے مشائخ کی دعاؤں کا حال معلوم ہوتا ہے کہ ان سے دعووں و جھگڑوں اور عہدوں میں سے جس امر کے لئے دعا کی درخواست کی جاوے وہ اس کے لئے دعا کرنے کو تیار ہوجاتے ہیں، چاہے وہ جائز ہو یا ناجائز، اسی طرح بعض سالکین بعض احوال کی دعا کرتے ہیں، حالانکہ ان کا نفع و نقصان کچھ معلوم نہیں“۔ *مولانا مفتی محمد شفیع لکھتے ہیں :* ”اس سے معلوم ہوتا ہے کہ آج کل کے مشائخ میں جو یہ عام رواج ہوگیا ہے کہ جو شخص کسی دعا کے لئے آیا، اس کے واسطے ہاتھ اٹھا دیئے اور دعا کر دی، حالانکہ اکثر ان کو یہ بھی معلوم ہوتا ہے کہ جس مقدمے کے لئے دعا کرا رہا ہے اس میں یہ خود حق پر ہے یا ظالم ہے یا کسی ایسے مقصد کے لئے دعا کرا رہا ہے جو اس کے لئے حلال نہیں، کوئی ایسی ملازمت اور منصب ہے جس میں یہ حرام میں مبتلا ہوگا یا کسی کی حق تلفی کرکے اپنے مقصد میں کامیاب ہوسکے گا، ایسی دعائیں حالت معلوم ہونے کی صورت میں تو حرام و ناجائز ہی ہیں، اگر اشتباہ کی حالت میں بھی ہو تو حقیقت حال اور معاملہ جائز ہونے کا علم حاصل کئے بغیر دعا کے لئے اقدام کرنا بھی مناسب نہیں“۔ :علامہ قرطبی دعا کے آداب بیان کرتے ہوئے لکھتے ہیں [”ومن شرط المدعو فیہ ان یکون من الامور الجائزة الطلب والفعل شرعاً“۔] *ترجمہ :* ”اور یہ بھی ضروری ہے کہ دعا ان ہی چیزوں کی مانگی جائے جو عادتاً مانگی جاتی ہوں اور شرعاً مباح ہوں“۔ *اسی طرح نبی کریم ﷺ سے قبولیت دعا کے بارے میں یہ ارشاد منقول ہے : * [”ما من احد یدعوا بدعاء الا آتاہ اللہ ما سال او کف عنہ من السوء مثلہ مالم یدع باثم او قطعیة رحم-"] *ترجمہ :* ”جو بھی شخص دعا مانگتا ہے تو اللہ تعالیٰ یا تو اسے وہ چیز عطا فرما دیتا ہے جو وہ مانگتا ہے یا اس کے عوض اس سے برائی کو روک دیتا ہے‘ جب تک وہ گناہ کی کوئی چیز یا ناتہ توڑنے کی دعا نہیں مانگتا“۔ *گناہ کی کوئی چیز مانگنے کا مطلب ملا علی القاری بیان کرتے ہوئے لکھتے ہیں :* [”مثل ان یقول اللہم قدرنی علی قتل فلان وہو مسلم او اللہم ارزقنی الخمر او اللہم اغفر لفلان وہو مات کافراً یقینا او خلد فلاناً المؤمن فی النار“۔] *ترجمہ :* ”مثلاً کوئی شخص یوں دعا مانگنے لگے : اے اللہ! مجھے فلاں شخص کو جو مسلمان ہے، قتل کرنے کی طاقت عطا فرما؛ یا یوں کہے: اے اللہ! مجھے شراب عطا کر؛ یا یوں کہے : اے اللہ! فلاں شخص کو بخش دے، حالانکہ اس کی موت یقینی طور پر کفر پر واقع ہوئی ہو؛ یا یوں کہے : اے اللہ! فلاں مومن کو ہمیشہ عذاب جہنم میں مبتلا رکھ“۔ خلاصہ یہ کہ ایک مسلمان کو اپنے یا دوسروں کے حق میں دعا مانگنے سے قبل یہ دیکھنا چاہئے کہ جن امور کے لئے وہ دعا مانگ رہا ہے وہ جائز بھی ہیں یا نہیں۔ حضرت نوح علیہ السلام سے قرآن حکیم کی زبانی بعض ایسے دعائیہ کلمات بھی منقول ہیں، جو جائز ہونے کے ساتھ ساتھ نہایت ہی پسندیدہ دعائیہ کلمات ہیں، *ارشاد خداوندی ہے :* [”رب اغفرلی ولوالدی ولمن دخل بیتی مؤمناً وللمؤمنین والمؤمنات“] *ترجمہ :* ”اے میرے پروردگار! تو مجھے اور میرے ماں باپ اور جو بھی ایماندار ہوکر میرے گھر میں آئے اور تمام مومن مردوں اور کل ایماندار عورتوں کو بخش دیں“۔ آیت مذکورہ میں حضرت نوح علیہ السلام اپنے لئے بخشش کی طلب کرتے ہوئے عرض کرتے ہیں کہ اے میرے رب! مجھے اور میرے والدین کو بخش اور ہر مومن مرد و عورت کو بخش جو میرے گھر میں آجائے، گھر سے مراد مسجد بھی لی گئی ہے، لیکن عام مراد یہی ہے پھر وہ اپنی دعا کو عام کرتے ہیں اور کہتے ہیں کہ تمام ایماندار مردوں اور عورتوں کو بھی بخش خواہ زندہ ہوں، خواہ مردہ۔ *حافظ ابن کثیر اس مقام پر لکھتے ہیں :* [’ولہذا یستحب ہذا الدعاء اقتداء بنوح علیہ السلام“۔] *ترجمہ :* ”اسی لئے مستحب ہے کہ ہر شخص اپنی دعا میں دوسرے مومنوں کو بھی شامل رکھے تاکہ حضرت نوح علیہ السلام کی اقتداء ہو“۔ *حافظ عبد الرحمن بن ابی بکر السیوطی لکھتے ہیں :* [”فیہ ادب عظیم من آداب الدعاء وہو جمع الوالدین والمؤمنین فی الدعاء والابتداء بنفسہ“۔] *ترجمہ :* ”آیت مذکورہ میں آداب دعا سے متعلق ایک عظیم ادب کا بیان ہوا ہے اور وہ یہ کہ دعا میں ماں باپ اور دوسرے مسلمانوں کو بھی شریک کرلینا چاہئے اور شروع اپنے نفس سے ہو“۔ ✍حضرت مفتی حذیفہ صاحب پالنپوری

Rules of a Muslim Home (#4) - Tarbiyah of Our Families (Part One) Allah Ta’ala says in the Qur’aan: "O you who have Imaan! Save yourselves and your families from the fire (of Jahannum)." We understand from this aayah the importance of the proper Islamic tarbiyah (nuturing) of our families. The main cause of children being spoilt is our lack of interest in their tarbiyah. It is the incumbent responsibility of both the parents to bring up and nurture their children Islamically. However, a greater responsibility lies upon the mother, since the children grow up mainly in her care. Parents should try and gain the maximum out of their children by moulding their behaviour in accordance with the Shari’ah. Besides benefiting the children it will also benefit us. Whatever good accrues from them, we will also have a share in the reward they attain. Every salaah they perform, every aayah of the Qur’aan they recite and every other good deed that they may perform, a share of the reward will be reserved for us as well. Definition of Tarbiyah: The word tarbiyah means to nurture, rear or to take care of a child from stage to stage until he/she becomes obedient and righteous. Definition of a Murabbi: One who makes the tarbiyah of others. Object of Tarbiyah: One of the most important objectives of tarbiyah is to nurture someone till they reach such a stage where they can fulfil all their duties towards Allah Ta’ala and live a practical life of a Muslim, as shown to us by our beloved Rasulullah (sallallahu alaihi wasallam). Qualities of a Murabbi (Mentor) As far as upbringing and spiritual rectification is concerned, certain attributes are vital in the life of a murabbi. Some of these are listed hereunder. Sincerity: This is the key feature in any work of Deen. Without this, no action can be of any value. Always keep in mind the pleasure of Allah Ta’ala. Our objective should never be any gain other than the pleasure of Allah Ta’ala. Every facet of our upbringing should reveal only sincerity. Whether it is stern admonition or counselling with love, all our actions have to be based on complete sincerity. Tolerance & Patience: This is the fundamental attribute of an ideal murabbi. Without this no person will be able to execute an obligation as sensitive as tarbiyah (upbringing) effectively. The gist of tolerance is that a person refrains from angry outbursts. Don’t be hasty in looking for results. This may agitate you and lead to frustration. Generally we get frustrated when there is no apparent change taking place. Maintain trust in Allah Ta’ala and continue working conscientiously and with persistence. Bear in mind the blessed manner of Rasulullah (sallallahu alaihi wasallam). Look at how he nurtured his Sahaabah (radiyallahu anhum) despite the difficulties and hardships. Historians say that the group of people that he had to work with were at that time the worst group of people on the face of the earth. Yet in the most trying times he never lost his temper. He thus transformed them into the best group of people on earth. Politeness: Undoubtedly, a person’s speech, tone, manner of conversation and style leaves an impression upon his/her children. If you are unsympathetic, repulsive and speak in an angry tone, your children will distance themselves from you. Rasulullah (sallallahu alaihi wasallam) spoke in a tone that was neither too loud, nor too soft. He spoke in a moderate tone that would leave a deep impression upon his audience. Good character: Before attempting to nurture others, we should first spiritually nurture ourselves. The beautiful character of Rasulullah (sallallahu alaihi wasallam) played a key role in his Sahaabah (radiyallahu anhum) adopting a most excellent character. The following 3 aspects should be instilled into the hearts of every child 1. Greatness of Allah Ta’ala: Our most important function is to create an awareness of the presence of Allah Ta’ala at all times. The recognition, greatness and the attributes of Allah Ta’ala must be firmly established in their hearts. Every opportunity should be used to educate them in this regard. This should be done on a daily basis. For example, let them observe the creation of Allah Ta’ala such as the sky, sun, moon, mountains, oceans, etc., which all show the greatness of Allah Ta’ala. The awareness of Allah Ta’ala can also be achieved by continuously making zikr of the first kalimah and reciting the masnoon duaas on the appropriate occasions. 2. Love for Nabi (sallallahu alaihi wasallam): The second most important aspect is to instil the true love and admiration of our beloved Nabi (sallallahu alaihi wasallam), his family and the Sahabah (radiyallahu anhum) in their hearts. This can be achieved by explaining to them the seerah and life of our beloved Nabi (sallallahu alaihi wasallam). They should be made to understand the hardships and suffering that Nabi (sallallahu alaihi wasallam) experienced to propagate the Deen of Islam. The recitation of durood daily will also help in this regard. Practicing and reinforcing every sunnah will help to instil the true love of Nabi (sallallahu alaihi wasallam) into their lives. If our child does any action against the sunnah, rectify him/her immediately. For example immediately rectify them for actions such as drinking water with the left hand, boy’s having their pants below their ankles, girls not covering their hair properly, etc., even if they are minors. They should thereafter be praised and rewarded for acting on the sunnah. Remember that the sunnah of Rasulullah (sallallahu alaihi wasallam) is for men, women and children. Ask ourselves whether the use of the miswaak is common amongst the women and children in our families or has it been restricted to the men only. Similarly sitting on the floor and eating is a sunnah practice for men and women although practiced mainly by men only. 3. Good character and morals: The third most important aspect is to encourage good character and morals in our families. We are living in a society which is morally bankrupt and becoming worse by the day. Modesty and Shame have vanished. Bad habits and Evil Character are common. Good qualities such as truthfulness, kindness, respect and other virtuous traits must be introduced to them. The bad habits such as lying, vulgar language, theft, etc., must also be discussed, so that it could be shunned. The harms of television, music, drugs, illicit relationships, etc., should be emphasized firmly but with affection and concern. Children must be discouraged from hero-worshiping kuffaar sportsmen. For instance parents should not purchase T-shirts with “Bekham or Ronaldo” written on them since such garments lead towards hero-worship of theses idols. (to be continued. Part 2 - How do we make the tarbiyah of our children?) Source

Rules of a Muslim Home (#3) - Speaking in a Soft Tone The Quraan Majeed declares that Allah Ta’ala has made the home of a believer a place of peace and tranquillity (Surah Nahl, v80). Thus we understand that among the etiquettes of a Muslim home is that members of the household refrain from doing anything that destroys the peace and tranquillity. This includes thoughtless and loud disturbing speech. It is mentioned in a Hadith that “A Muslim is he who other Muslims are safe from the harms of his tongue and his hands.” (Saheeh Bukhari #9) People living in the same house are more than neighbours and more than just friends. Therefore, it is imperative that they should not hurt one another in any way. Among the most annoying and hurtful behaviour is making noise at home or raising one’s voice so loudly that it distresses others. A woman, especially, should be extra careful when speaking. Speaking in a loud tone shows a lack of self-respect and modesty in women. If due to some necessity she has to raise her voice, and there is a fear of strange men listening to it, then she should be careful not to talk in a seductive tone. Rather her speech should be short but not sweet. Allah Ta’ala has mentioned in the Quraan Majeed addressing the pure wives of Rasulullah (sallallahu alaihi wasallam): “Do not be soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire” (Ahzaab, v32) At times we switch on the radio forcing the entire neighbourhood to hear what we are listening to, or we tend to read or sing in such loud voices that disturbs others around us. Furthermore, sometimes people at home argue and yell at each other to such an extent that the entire neighbourhood hears them. Such acts would obviously be regarded as ungracious and ill mannered. At times children can be heard crying whilst their parents are not concerned at all about them. They continue chatting over the phone or go on with their mundane work totally ignoring their children. Therefore the following points should be kept in mind: 1. If there are guests at home and a female has to call the attention of any man of the household, she should rather knock on the door instead of calling out for him. In this manner she will be able to serve her guests as well as protect her hayaa and shame. Indeed, this is a great form of modesty. In the same way if she has to answer the phone, then her speech should be restricted to bare necessity. She should also not speak in sweet or alluring tones. 2. If someone knocks at the door or rings the bell, the men in the house should answer. If there are no men at home, only then should the women answer from behind the purdah by speaking as little as possible without using alluring tones. 3. Always be considerate to one’s neighbours. Remember the rights that Allah Ta’ala has prescribed for them. Rasulullah (sallallahu alaihi wasallam) has described a person who has caused harm to his neighbours to be bereft of Imaan. (Saheeh Bukhari #6016) 4. Do not turn on radios or cd players so loudly that they disturb others. 5. Tend to children immediately when they are in need of attention. Source

Rules of a Muslim Home (#2) - Neatness Al-hamdulillah in the last issue, the importance of cleanliness in our homes was discussed. Just as it is important to keep our homes clean and tidy, it is also important to keep it orderly and well organized. The Hadith very emphatically teaches us to be neat and organized in whatever we do. On one occasion Rasulullah (sallallahu alaihi wasallam) said to the Sahaabah (radiyallahu anhum): “You will soon be meeting some of your brothers, so straighten your saddles, and neaten your clothing until you become like a shining star in the sight of the people” (Abu Dawood #4091). In this Hadith, Rasulullah (sallallahu alaihi wasallam) explicitly commands the Sahaabah (radiyallahu anhum) to straighten their saddles and neaten their clothes so as to look presentable in the sight of people. The following are some points that should be considered: Neatness in one’s home: It should be the duty of every Muslim to keep his home and surroundings neat and tidy. If someone enters the house, he should find it pleasantly inviting. The woman of the house should be an example to her husband and children in keeping the house neat and tidy. In fact, all the members of the house should be taught to keep the house in this manner. Unfortunately, often people neglect their homes and live in a chaotic manner. It is unpleasant to find disorganized tables, shelves, and scattered clothes lying around everywhere. Wherever you look, there are signs of chaos and disorder. At times, household members remain in their pyjamas for the entire day. Children are sometimes left dirty and neglected. Certainly, these are against the morals of a Muslim and the teachings of the Shari’ah. In the life-style of the friends of Allah Ta’ala, we find many lessons of guidance. In his last illness, Hakeemul-Ummah Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi alahi) had become extremely weak. Late one night Hazrat needed to go to the toilet. In the rural parts of India of that time, there was no electricity and the toilets were situated outside the homes. Furthermore since there was no running water, water had to be taken along for istinja (washing). In this condition of weakness and in the darkness of the night, Hazrat (rahmatullahi alahi) carried his lota (water can) to the toilet. On his return from the toilet, he felt dizzy and fell unconscious for a while. When he regained consciousness, he dragged himself into the house and lay down to rest. He then realised that the lota had remained where he had fallen in the darkness. He immediately realized that should anyone else wish to use the toilet, he will be inconvenienced due to not finding the lota (jug) in its place. Despite his weakness he could not bear the thought of somebody being inconvenienced in this way. He therefore got up, went outside, retrieved the lota and put it back in its proper place. To maintain order in one’s home and to keep it neat and organized, the following points should be kept in mind by members of the household: 1. Everything at home should be organized and kept in its respective place. If any item is used, it should be put back in its place after use. Generally, if items are not put back in their proper places then in times of emergencies it puts one in great difficulty. 2. Members of the house should be taught not to leave their things lying around. Children, especially, should be made to clear up after playing with their toys, puzzles, etc. In this way things will always be kept neat and tidy. 3. To inculcate the habit of neatness in ourselves as well as our children, each person should be taught to daily make their own beds even though one may have domestic servants who will do the job. After bathing or changing, the clothes one has removed must be put into the washing baskets. Similarly, after eating, the dirty dishes should be taken to the sink. This should be made a rule in the house. Source

Uswatulmuslimah.co.za Rules of a Muslim Home (#1) - Cleanliness In the present era of trials and tribulations, with evil and fitnah surrounding us in every direction, there is no better sanctuary for a Muslim/Muslimah than his/her home. Once a Sahaabi asked Rasulullah (sallallahu alaihi wasallm) for the key to success? Among other advices Rasulullah (sallallahu alaihi wasallm) said: “Let your home be sufficient for you” (Tirmizi #2406). As far as possible one should remain in the home. Allah Ta’ala has referred to the home of a person as a place of sukoon (peace). Since the home of a believer is his/her sanctuary and a place of peace, there ought to be certain rules and regulations governing the home. Without any rules and a system, there will be chaos in the home. The following are some of the rules that should be adhered to by every Muslim/Muslimah in his/her home. First rule: Cleanliness and purification: Rasulullah (sallallahu alaihi wasallm) said: “Allah Ta’ala is pure and loves purity, He is clean and loves cleanliness, He is generous and likes generosity, He is hospitable and loves hospitality, so clean your courtyards and do not resemble the Jews” (Tirmizi #2799). One of the very essential characteristics of a Muslim/Muslimah regarding himself/herself and his/her home is cleanliness. When a Muslim/Muslimah is particular about cleanliness and purification, he/her is distinguished from other people. To achieve purity and cleanliness of the soul, a Muslim/Muslimah has to start by purifying his/her body, clothes, surroundings and other things. Furthermore every Muslim/Muslimah should choose a place in his/her house for salaah and ibaadah, so that he/she may be able to carry out the necessary ibaadaat such as salaah, tilaawat of the Qur’aan, zikr etc. with great care. Also take note of the following: 1. One should educate one’s family not to throw anything (papers, etc) except in the wastebasket. The kitchen waste should be thrown into a bin out of the reach of the children. When the waste is disposed of, the bin should be carefully washed, cleaned and replaced. One must take care that the dirt from the kitchen is not thrown in the drain since it may block it. It is advisable to put a small filter in the sink to prevent this. 2. Clothes should be washed early in the morning, preferably after Ishraaq salaah, so that one may have enough time to dry the clothes properly and thereafter iron them. 3. There should be specific times for sweeping and cleaning the house. This should suit the situation of the household members, preferably at a time when the men are at work and the children are at school. 4. Household members should organize times during the day when they can bath. One should also use the miswaak everyday to keep the teeth strong and clean. The miswaak also leaves a sweet smell in the mouth and assists a person to recite the kalimah at the time of death. 5. Household members should get rid of the garbage in such a way which does not cause any inconvenience for themselves or their neighbours. 6. Ventilating the kitchen and the bathroom well keeps those places fresh and prevents foul smells emanating from there. The toilets must be properly cleaned, at least every second day because it is a place where many diseases emanate. 7. The household members should be careful in aspects of cleanliness and purification. One must not become careless as this can lead to neglecting of religious duties. Children should be taught the easy duties of cleanliness that Allah Ta’ala has ordered us, such as the etiquettes of using the toilet, istinjaa, clipping ones nails, etc. 8. At least once a year the entire house should be spring cleaned. This is necessary in order to prevent germs and mites settling in remote corners of the house. 9. Every member of the household should also be taught to keep his/her cupboards and drawers neat and tidy. Daily the ironing etc. should be packed away neatly. Clothing should never be dumped into the drawers. (to be continued……)

ﺑِﺴْــــــــــــــــﻢِﷲِﺍﻟﺮَّﺣْﻤَﻦِﺍلرَّﺣِﻴﻢ FREE COPY - UNIQUE PUBLICATIONS 'Daily Du‘ā' Book (authentic daily adhkār prescribed by the Messenger of Allah salallahu alayhi wasallam) This pocket sized book contains five chapters: 1) Morning & Evening adhkār to be read everyday. 2) The adhkār before sleep. 3) The adhkār after the prayers, 4) General daily adhkār e.g. Adhkar related to eating, wudhu, clothing etc. 5) The Remedy: adhkār related to the cure and treatment of illnesses, the evil eye and magic. For the benefit of the readers, the translation of the adhkār and their virtues where applicable have been included. Also included - The 3 Du'a cards: (adhkār of morning & evening, before sleep and after salah). They only contain the Arabic text to make it easy for the reader to read on a daily basis. Download here