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Muftī Faisal bin Abdul Hamīd al-Mahmūdī of IlmHub had an Ischemic Stroke and is at the hospital. Alhumdolillah, he is cognitively and physically recovered but his full recovery back to full physical strength will take some time. We request everyone to respect the privacy of the family and only details which have been agreed with the family have been shared. Everyone is requested to make Dua for his full and speedy recovery. A launchgood campaign will be launched shortly to cover his personal finances for the next few months Insha'Allah.

Hatred is the razor, that shaves away the deen!: By Mohammad Rafique Etesame حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ‏:‏ حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ بْنِ بِلاَلٍ، عَنْ إِبْرَاهِيمَ بْنِ أَبِي أُسَيْدٍ، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ‏:‏ وَالَّذِي نَفْسِي بِيَدِهِ، لاَ تَدْخُلُوا الْجَنَّةَ حَتَّى تُسْلِمُوا، وَلاَ تُسْلِمُوا حَتَّى تَحَابُّوا، وَأَفْشُوا السَّلاَمَ تَحَابُّوا، وَإِيَّاكُمْ وَالْبُغْضَةَ، فَإِنَّهَا هِيَ الْحَالِقَةُ، لاَ أَقُولُ لَكُمْ‏:‏ تَحْلِقُ الشَّعْرَ، وَلَكِنْ تَحْلِقُ الدِّينَ‏.‏ Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "By the One in Whose Hand my soul is, you will not enter Paradise until you submit to Islam. And, you will not submit to Islam until you love one another. Extend the greeting to one another and you will love one another. Beware of hatred, for it is the razor. I do not tell you that it shaves the hair, but it shaves away the deen." (الألباني حسن لغيره) This hadith reveals three things, first is that nobody can enter Paradise until he/she accepts Islam, because no other religion except Islam will be accepted in the Day of Resurrection. Second is that, despite acceptance Islam, it is necessary that there should be love, affection and sympathy among the Muslims also. And, to achieve this purpose, greeting should be extended among themselves. And the third is most important, it means that abhorrence, loathing, or abomination etc. should not be among the faithful believer and heart should be clean from malice, ill feeling bitterness and arrogance from others. The holy Prophet PBUH said,” Anyone has an atom's weight of arrogance in his heart will not enter Paradise." A man said:" What if one likes his clothes and shoes to look good?" He said: "Verily, Allah is beautiful and He loves beauty. Arrogance is to reject the truth and look down on people." Sahih/Authentic. - [Muslim] So, in order to entering Paradise, every faithful believer should arrange to act upon this hadith, amin. Reply Report Edit Mohammad Rafoqie Write your reply... Attach files Hatred is the razor, that shaves away the deen!: By Mohammad Rafique Etesame حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ‏:‏ حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ بْنِ بِلاَلٍ، عَنْ إِبْرَاهِيمَ بْنِ أَبِي أُسَيْدٍ، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ‏:‏ وَالَّذِي نَفْسِي بِيَدِهِ، لاَ تَدْخُلُوا الْجَنَّةَ حَتَّى تُسْلِمُوا، وَلاَ تُسْلِمُوا حَتَّى تَحَابُّوا، وَأَفْشُوا السَّلاَمَ تَحَابُّوا، وَإِيَّاكُمْ وَالْبُغْضَةَ، فَإِنَّهَا هِيَ الْحَالِقَةُ، لاَ أَقُولُ لَكُمْ‏:‏ تَحْلِقُ الشَّعْرَ، وَلَكِنْ تَحْلِقُ الدِّينَ‏.‏ Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "By the One in Whose Hand my soul is, you will not enter Paradise until you submit to Islam. And, you will not submit to Islam until you love one another. Extend the greeting to one another and you will love one another. Beware of hatred, for it is the razor. I do not tell you that it shaves the hair, but it shaves away the deen." (الألباني حسن لغيره) This hadith reveals three things, first is that nobody can enter Paradise until he/she accepts Islam, because no other religion except Islam will be accepted in the Day of Resurrection. Second is that, despite acceptance Islam, it is necessary that there should be love, affection and sympathy among the Muslims also. And, to achieve this purpose, greeting should be extended among themselves. And the third is most important, it means that abhorrence, loathing, or abomination etc. should not be among the faithful believer and heart should be clean from malice, ill feeling bitterness and arrogance from others. The holy Prophet PBUH said,” Anyone has an atom's weight of arrogance in his heart will not enter Paradise." A man said:" What if one likes his clothes and shoes to look good?" He said: "Verily, Allah is beautiful and He loves beauty. Arrogance is to reject the truth and look down on people." Sahih/Authentic. - [Muslim] So, in order to entering Paradise, every faithful believer should arrange to act upon this hadith, amin. Reply Report Edit Mohammad Rafoqie Write your reply... Attach files

The Gift of Meraj On the twenty seventh of Rajab the Musjids will be full. People will gather to listen to talks being delivered regarding the great incident of Me’raj. After the talks are over, by and large we return home with the miracle of Me’raj and its message forgotten until the following year. Unlike us, the Sahaabah (radiyallahu anhum) and the Tabi’een (those who came after the Sahaabah) never set aside any day for the discussion of the incident of Me’raj. Hence even the scholars of the first century differed regarding the actual date when Me’raj occurred. The Sahaabah (radiyallahu anhum) and the Tabi’een (rahimahumullah) had no need to set aside any day for this discussion. They regularly and frequently discussed the Ahadith regarding all aspects of the life of Rasulullah (sallallahu alaihi wa sallam). They lived the message of Me’raj every day of their lives. PARTING ADVICE While there are many aspects that are related to Me’raj, the most important thing that pertains to us daily is the gift that was granted to Rasulullah (sallallahu alaihi wasallam) on Me’raj. When Rasulullah (sallallahu alaihi wasallam) proceeded to the seven heavens and beyond and met His Rabb, Allah Ta’ala, he was granted the gift of Salaah. Such was the importance of Salaah that its injunction was not revealed while Rasulullah (sallallahu alaihi wasallam) walked on the earth. Rather it was saved for this special occasion beyond the seven heavens. Rasulullah (sallallahu alaihi wasallam) also greatly explained its importance throughout his life – to the extent that his parting advice when he left this world was regarding upholding the injunction of Salaah. TAKE STOCK When we gather to discuss the occasion of Me’raj, we should take stock of our Salaah – the gift of Me’raj. Firstly, am I performing my five Salaah daily? Do I commence my day with missing Fajar? Do I remember the gift of Me’raj at the time of Fajar? At the time of Fajar do I remember the impassioned plea of Rasulullah (sallallahu alaihi wasallam) as he parted from this world regarding upholding the injunction of Salaah? The same should be considered regarding Zuhr and Asr – when the tills are ringing and with regard to Maghrib and Esha when other distractions are in the way. HAPHAZARDLY Furthermore, how do I perform my Salaah? Is it in the manner that Rasulullah (sallallahu alaihi wasallam) performed it or is it performed haphazardly and in extreme haste? Have I gained concentration in Salaah? Also, do I perform it with Jamaat (which is waajib for adult males) in the Musjid? Rasulullah (sallallahu alaihi wasallam) is reported to have said: “By that Being who has control over my life, I intend asking the youngsters to gather some firewood. I would then instruct somebody to call out the Azaan and perform the Salaah while I go and set fire to the homes of those people who perform their Salaah in their houses without any proper excuse.” (Abu Dawood #549/Ahmad #8903). Abdullah bin Mas’ood (radiyallahu anhu) says: “The one who wishes to meet Allah Ta’ala as a Muslim on the Day of Judgement should be punctual in the performance of his Salaah on hearing the Azaan. Allah Ta’ala has prescribed the clear ways of guidance for His Rasul (sallallahu alaihi wasallam). These Salaah too are among those ways of guidance. If you too will adopt the way of those who perform their Salaah at their homes, you will be abandoning the way of Rasul (sallallahu alaihi wasallam), hence you would be led astray. The one who performs wudhu and leaves for the Musjid, for every step he takes he gets one reward, one of his sins are forgiven and his stages are elevated in Jannah. In the time of Rasulullah (sallallahu alaihi wasallam) only an open hypocrite would not join the Jamaat. Even a sick person would be carried by two people and brought to the Musjid to perform his Salaah with Jamaat.” (Muslim #654). Salaah is not only an injunction of Allah Ta’ala and a responsibility and duty upon His servants, but also a means of acquiring one’s worldly needs. It is a means of averting calamities and hardships. It is reported in a Hadith that whenever any matter perturbed Rasulullah (sallallahu alaihi wasallam) he immediately resorted to Salaah. The Sahaabah (radiyallahu anhum) sought the solution to any problem by first resorting to Salaah. When discussing Me’raj, we need to take stock of how much we resort to the gift of Me’raj to solve our problems and difficulties. A ROOT CAUSE OF THE UMMAH’S DECLINE While there are many reasons for the present pitiful condition of the Ummah throughout the world, one of the main reasons is the neglect of this fundamental injunction of Deen. It is of prior importance that an all-out effort is made to bring the entire Ummah onto the punctual performance of the five daily Salaah (in the correct manner with all its etiquette being observed). Without this it will be wishful thinking to expect the degradation of the Ummah to change for the better. With the proper fulfilment of Salaah and all the other injunctions of Deen, the help of Allah Ta’ala will be with us. Then minimal effort will make us victorious and gain us the best of both worlds. Al-Haadi

Rajab FAQ’s – Part 2 4. ALLEVIATING THE DISTRESS OF A BELIEVER IN RAJAB Q. Kindly verify the following Hadith: “Whoever alleviates distress of a Muslim in the month of Rajab, Allah will grant him a palace in Paradise.” A. Hafiz Ibn Hajar (rahimahullah) has termed the text of this Hadith as baseless. The Hadith cannot be quoted. (Refer: Tabyinul ‘Ajab of Hafiz Ibn Hajar, pg. 27, Hadith: 12) And Allah Ta’ala Knows best 5. FASTING ON THE TWENTY SEVENTH (27TH) OF RAJAB Q. Is the following Hadith authentic? “The one who fasts on the twenty seventh (27th) day of Rajab will receive the reward of fasting for sixty years.” A. I have not come across this narration. However Hafiz Ibn Hajar (rahimahullah) has cited a similar narration as the statement of Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) -not as as the statement of Nabi (sallallahu ‘alayhi wa sallam) and has declared it as unreliable. (Tabyinul ‘Ajab, pg. 45, Hadith: 28) It should be noted that the Hadith Masters have agreed that there exists no Hadith that mentions the virtues of fasting on any specific date in Rajab. In Fact Hafiz Ibn Rajab (rahimahullah) has stated the following: “There exists no Hadith, reported from Nabi (sallallahu ‘alayhi wa sallam) or the Sahabah that mentions the virtues of fasting on any specific date in Rajab.” (Lataiful Ma’arif, pg. 228) See here for more details. And Allah Ta’ala Knows best 6. THERE ARE NO SPECIFIC FORMS OF SALAH FOR THE 27TH NIGHT OF RAJAB Q. Are there any specific nafl prayers to be prayed in the night of Mi’raj, the 27th of Rajab? A. There are no specific forms of worship for the 27th night of Rajab to be found in the authentic books of Hadith. In fact, although some scholars have opined that Mi’raj occurred on 27th Rajab, there does exist legitimate difference of opinion on this too. See here for more To specify a form of salah for this night without substantiation from the sunnah is an innovation (bid’ah). Click here for more on this. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)

Rajab FAQ’s – Part 1 1. RAJAB IS THE MONTH TO SOW THE SEEDS, SHA’BAN TO IRRIGATE AND RAMADAN TO REAP THE HARVEST Q. Can you mention the reference and Arabic for this? “Rajab is the month to sow the seeds. Sha’ban is the month to irrigate the crop and Ramadan is the month to reap the harvest.” A. ‘Allamah Ibn Rajab Al Hambali (rahimahullah) has cited this as the statement of Imam Abu Bakr Al Warraq Al Balkhi (rahimahullah). (Lataiful Ma’arif, pg. 218, Al Maktabul Islami edition) Arabic text شهر رجب شهر الزرع و شهر شعبان شهر السقي للزرع و شهر رمضان شهر حصاد الزرع And Allah Ta’ala Knows best. 2. AN UNAUTHENTIC VIRTUE OF FASTING AND SPENDING THE NIGHT IN WORSHIP IN RAJAB Q. Is this Hadith authentic? من صام يوما من رجب وقام ليلة من لياليه بعثه الله تعالى آمنا يوم القيامة ومر على الصراط وهو يهلل ويكبر A. Imam Daylami (rahimahullah) has recorded this Hadith on the authority of Sayyiduna Jabir (radiyallahu ‘anhu). However, the chain consists of a liar. The Hadith is therefore not suitable to quote. (Dhaylul La-Alil Masnu’ah, vol. 1 pg. 464, Hadith: 560, Tanzihush Shari’ah, vol. 2, pg. 164) Translation Whoever fasts for one day in Rajab and spends one night of Rajab [in ‘ibadah], Allah Ta’ala will resurrect him in safety on the Day of Qiyamah and he will cross the bridge [sirat] while saying ‘La ilaha illallah’ and ‘Allahu Akbar’. And Allah Ta’ala Knows best. 3. AN UNAUTHENTIC VIRTUE OF A SPECIFIC SALAH ON THE TWENTY SEVENTH (27TH) OF RAJAB Q. Could you kindly confirm the following Hadith: “Whoever prays twelve rakats on the night of twenty seventh of Rajab, in every rakat recites Surah Fatihah and any other Surah from Quran. After every two rakats recites Tashahhud and ends with salam. Thereafter recites one hundred times: “Subhan Allahi Wal Hamdulillahi Wa Laa ilaah illal Lahu Wallah Hu Akbar”, “Astagfirullah” one hundred times and sends one hundred salutations (durud) on Nabi (sallallahu ‘alayhi wa sallam) Thereafter makes du’a for his/her religious and worldly matters and fasts the next day. Then Allah Ta’ala will accept all of his/her dua’s. As long as dua’s are not made of sins” A. This narration has been declared as extremely weak and a fabrication. (Refer: Tanzihush Shari’ah, vol. 2 pg. 90 and Al Adab Fi Rajab, pg. 47) There is no specific form of salah to be recited on the twenty seventh of Rajab. To specify a form of salah for this night without substantiation from the Sunnah is an innovation (bid’ah). See here for further details. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)

Podcast with my Teacher...

Mufti Taqi Usmani (RA) meeting with TTP The (Afghan) Taliban keep telling the world that they are nothing to do with TTP and its a separate group and Ulama in Pakistan need to resolve the matter. Here is a direct rebuttal to both claims of Taliban

What is the Quranic Tarbiyah Curriculum? Introduction How did it start? Download resources

Question and Answer: Q. What is the reason behind the requirement for a woman to travel with a mahram? (Question published as received) A. The primary reason is the command of Rasulullah Sallallahu Alayhi Wa Sallam in this regard. Rasulullah Sallallahu Alayhi Wa Sallam has stated: “No woman should travel except with a Mahram (male guardian) and no man should enter upon her unless she has a Mahram with her.” (Sahih Bukhari) It is thus a major sin for females to travel without a Mahram. One of the wisdoms behind this command is to ensure the safety of the person of the female and the safety of her chastity which is at greater risk during travel. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Duʿā’ is more than a moment of worship; it is a lifelong practice that nurtures īmān, deepens true reliance upon Allah and nourishes the soul. Once it becomes a consistent part of your life, it transforms you completely. Nourishing the Soul Worship is a complete nourishment for the soul, mind and body. Every prayer, act of charity and virtuous deed is like a dish served from the banquet of divine sustenance. Among all acts of worship, there is one that offers a deeper nourishment, one that purifies the heart and elevates the soul: intimate moments of supplication and devotion when the heart connects fully with Allah, free from all distraction. These are the moments you choose for yourself to praise, remember, and call upon your Lord. In the quiet of the night or the still moments of the day, the heart clears and the soul rises toward Him. You call upon Him by His Names, glorify His Majesty, and speak to Him as the Prophets and the righteous did before you. There is something wondrous that happens when dhikr and duʿā’ come together, when praise and petition flow from the same heart. True praise, grounded in Allah’s Names and Attributes, awakens the heart, deepens knowledge of Allah and draws one nearer to Him. Most Prophetic and Qur’ānic supplications begin with praise — affirming His power, beauty, and Oneness — before asking for anything, showing how praise and supplication fused together strengthen īmān. This alone is one of the great spiritual aims of worship, and among the most beautiful paths to the Lord of the worlds. This intimate dialogue with Allah (munājāh) fills the heart with spiritual light, replenishes the soul, and clears the mind. Those who remain steadfast upon this path rise through the ranks of īmān, drawing ever closer to Allah, until they are counted among His beloved: those blessed with barakah, wisdom and nearness to Him. Duʿa: A Worship of the Heart Duʿā’ is a unique act of worship that brings together a multitude of the actions of the heart, perhaps more than any other individual act of worship. Within it lies the turning of the heart sincerely towards Allah, filled with hope in His response and fear of His displeasure. It embodies awe, reverence, reliance, humility, submission and love. It is infused with dhikr, the utterances of His Beautiful Names and the earnest seeking of His help. Duʿā’ nourishes the soul, increases the knowledge of Allah and illuminates the heart with the light of īmān. It transforms worship from a routine into an intimate connection. Ibn Taymiyyah (raḥimahullāh) said: “One of the greatest blessings of Allah upon His believing servants is that He sometimes sends upon them hardship and trials that compel them to turn to Him alone, worshipping Him with sincerity. In those moments, they call upon Him sincerely, hoping in Him and in no one else. Their hearts become attached to Him and detached from others. As a result, they attain true reliance (tawakkul) on Him, sincere devotion (inābah), the sweetness of faith, and a taste of its reality. They become free from all forms of shirk (associating others with Him). This spiritual gain is far greater than the mere removal of illness, fear, or poverty, or the attainment of ease after hardship — for these are bodily pleasures and worldly comforts, which even disbelievers may enjoy more than the believer.” How Duʿa Strengthens Iman Turning to Allah in need reflects yaqīn: the certainty that He hears, responds, and has power over all things. No one calls upon one who is deaf or powerless. By raising our hands in duʿāʾ, we affirm our belief that Allah is the All-Hearing, All-Powerful, Most Generous, and Most Merciful. In doing so, our awareness of His Names and Attributes deepens, and our īmān grows with every sincere plea. As Imām al-Rāzī (raḥimahullāh) said: “Duʿā’ instills an awareness of the humility of servitude and the majesty of Lordship, and this is the loftiest and noblest aim of every worship. The explanation is as follows: a person only turns to duʿā’ when they realise their own need for what they seek and their incapacity to attain it. They also recognise that their Lord hears their prayer, knows their need, is capable of relieving it, and is Merciful: His mercy necessitates that He removes that need. So, the one making duʿā’ does so because they see themselves as needy and helpless, and they know their Lord to be All-Knowing, All-Powerful, and Most Merciful. The ultimate goal of all acts of worship is to realise the humility of servitude and the majesty of Lordship. And when duʿā’ combines both of these realities, it is undoubtedly the greatest of all acts of worship.” Seeking Allah’s help is half of the dīn and a sign of true īmān. When we turn to Him alone, fully certain that no one else can benefit or harm us, our tawakkul (reliance) and yaqīn (certainty) in Him grow. This intimate turning to Allah is one of the highest expressions of tawḥīd, affirming Allah’s supreme power and absolute authority. ʿAbdullah b. ʿAbbas (raḍiy Allāhu ʿanhumā) said: “One day, I was behind the Messenger of Allah ﷺ (on a camel) and he said to me: ‘Son, I will teach you some words: be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. When you ask, then ask Allah. When you seek help, then seek help from Allah. Know that if the ummah gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’” (Tirmidhī). The Sweetness of Duʿa One of the greatest benefits of duʿā’ is the joy, tranquillity and peace it brings to the heart. Through sincere supplication, Allah grants moments of heightened īmān, filling the heart with the sweetness of intimate conversation and allowing the soul to taste the beauty of servitude and worship. Ibn al-Qayyim (raḥimahullāh) explained: “A person may have a need for something which is permissible for him to ask of Allah. So he persistently and urgently calls upon his Lord for it until, through this persistence, the sweetness of intimate conversation (munājāh) with Allah is opened to him. He finds joy in humbling himself before Allah, in praising and pleading with Him, in invoking His Names and Attributes, in expressing his tawḥīd (oneness of Allah), in detaching his heart from everything else, and in placing his hope only in Him. All of this would not have been possible without his persistent duʿā’… …At times, Allah opens up to the servant during his duʿā’ a level of closeness, love, humility, and brokenness that causes him to forget his actual need. What has been opened to him becomes dearer to him than the need itself. He even begins to wish that this state of being continues, and prefers it over the fulfillment of his need. His happiness with this intimate state surpasses the happiness he would feel if his request were granted and then taken away. One of the gnostics (ʿārifūn) said, ‘There are times when I have a need from Allah, so I ask Him for it. Then, as I begin supplicating, Allah opens up for me the sweetness of calling upon Him and knowing Him, of being humbled and devoted before Him, and I find myself wishing that the fulfillment of my need would be delayed so that this beautiful state continues.’” Similarly, Dāwūd b. Abī Hind narrated that when Ḥajjāj arrested Saʿīd b. Jubayr (raḥimahullāh), Saʿīd said: “I see nothing ahead of me but being killed. Let me tell you: I once made duʿā’ with two companions, and we tasted the sweetness of duʿā’. Then we asked Allah for martyrdom. Both of my companions were granted it, and I am still awaiting it.” He added, “It was as if Saʿīd (raḥimahullāh) saw that the response to the supplication lies in the sweetness of duʿā’.” Tasting the Sweetness of Iman Through Duʿa – Life With Allah

Lol!! This is so funny!

A true story — it actually happened in one of the mosques in Yemen! By Allah, we laughed so hard we couldn’t even finish listening to it :D Here’s how it goes, narrated by Sheikh Abu Imad: >A friend of mine says: “Yesterday, someone from the street next to mine passed away. People were holding a mourning gathering for the deceased — Abu Nasser, an elderly man. May Allah have mercy on him and forgive him. Anyway, after they prayed over him at the nearby prayer place and buried him, they brought back the bier — the wooden frame used to carry the body. It was after the Isha (night) prayer, and the mosque was closed, so they left the bier in the courtyard by the mosque’s door. In the morning, during Fajr (dawn prayer), the mosque caretaker would come and return it to its place. Around 3:30 a.m., someone came to the mosque. He found the courtyard open but the mosque door locked. He waited for a while, but no one came to open. The night was freezing cold. Then he noticed the bier by the door — it had a blanket on it. So he opened the bier, took the mattress inside, and lay down to sleep — inside the bier! He fell into a deep sleep. About half an hour later, the mosque caretaker arrived to open the door. He saw the bier with what he thought was a corpse inside, assuming it was there for a funeral prayer after Fajr. People started arriving for Fajr prayer, some passing toward the ablution area, others greeting each other. The caretaker and a few others helped move the bier beside the mihrab (prayer niche), thinking it was ready for the funeral prayer. No one paid much attention — everyone was still sleepy. Then the call to Fajr prayer was made. Around fifty people were in the mosque. We stood in rows and began the prayer. I was in the first row. During the second rak‘ah (unit of prayer) — suddenly, I saw the bier moving! I thought, What’s going on?! That can’t be real! I rubbed my eyes, closed them, opened them again — maybe I was dreaming? But no — the bier beside the mihrab was still moving — in front of everyone, including the imam! My heart started racing; fear and confusion spread through the rows. Then — the man inside the bier woke up from his sleep, lifted the cover, poked his head out, and said: ‘Did you already pray?!’ :D That’s when all chaos broke loose! By Allah, you should have seen what happened in the mosque! :D I ran out barefoot, faster than ever — probably a kilometer per minute — and didn’t even realize I had no shoes! :D The imam fainted and collapsed on the floor :D Some people hit their heads on the wall in shock :D Others, like me, ran out barefoot :D One person fell into the ablution pool :D In short — the mosque was empty within seconds! :D But here’s the funniest part — The man who came out of the bier ran out too — with the rest of us! He was chasing everyone, shouting: “People! What happened? Is it the Day of Judgment or what?!” And the more people looked back and saw him running after them — the faster they ran! He kept yelling, “Why didn’t you wake me for Fajr?! Allah will hold you accountable!” — not realizing that he himself was the cause of all the panic and chaos!

All my life, I thought Muslims and particularly Ulama are not supposed to lie, not once, not sometimes but ever!

How can righteous children be born when a mother’s attention is entirely on food, the house, the internet, and the marketplace? How can a righteous, scholarly, or ḥāfiẓ (memorizer of Qur’an) child be raised when the mother can spend hours on Facebook and WhatsApp, but cannot sit for even one hour to help her child memorize half a page of Qur’an or one Hadīth? How can a righteous child be raised when neither parent sits with the child to share stories of the Ṣaḥābah (Companions) and the pious predecessors? How can a righteous and capable child be raised when money is spent on makeup, fashion, jewellery, restaurants, and entertainment—but not on beneficial knowledge? How can a righteous child be raised when the neighbours hear the parents’ arguments and shouting? How can a strong and confident child be raised when he is constantly scolded, humiliated, and embarrassed in front of others? How can a righteous child be raised when the parents themselves have no interest in attending gatherings of knowledge and remembrance, nor in learning the Deen? How can a righteous child be raised when the father neglects his responsibility of tarbiyah (Islamic upbringing) and does not share this duty with the mother? How can a righteous child be raised when all focus is on outward appearance, worldly decoration, and comfort—while the soul, Salāh, Qur’an, and Deen are forgotten? How can a righteous child be raised when we hand them a mobile phone at a young age and leave them unsupervised in the dangerous world of social media? It is the righteousness and effort of parents that produces a righteous generation, and a righteous generation is the means for the reform of the Ummah. Allah Ta‘ala says: “And their father was a righteous man.” (Surah al-Kahf, 18:82) Imam Ahmad ibn Ḥanbal (rahimahullah) said about his mother: “My mother made me memorize the Qur’an by the age of ten. She would wake me before Fajr, heat water for my wuḍū’ on cold nights, dress me, and accompany me to the masjid with full modesty, even though the masjid was far and the road was dark.” A scholar once said: “Do not think that every woman who sends her son to seek knowledge will have a son who becomes like Imam Mālik or Sufyān (al-Thawrī). The real secret was not only in Mālik or Sufyān, but in their mothers — the mother of Mālik and the mother of Sufyān.” Indeed, Allah Ta‘ala blesses children through the sincerity and piety of their parents. Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. I have a niece and nephew who are mute and baligh. How should they pray salaah? (Question published as received) A. Salaah of a Mute person In principle, a mute person will perform Salaah in accordance with their ability and capacity of fulfilling the obligation of Salaah. A mute person will fulfil their Salaah simply by performing the postures of Salaah as is normally done. The recitation of Qiraat and the various other recitations in Salaah will not be required of them. It is Mustahab (preferable) for them to move their tongues assimilating recitation if they can. (Namaaz ke Masaa’il Ka Encyclopaedia 3/362-363) Salaah of a Deaf person The same ruling as above applies to a deaf person. However, if a deaf person can recite the required Qira’ah for Salaah then that will be compulsory. If they are unable to recite the minimum required Qira’ah for Salaah then they will recite whatever amount they can. If they can recite the Takbeer-e-Tahreemah (the first Takbeer through which one begins his Salaah), the Tashahhud and the end Salaam, they will be required to do so as well. (Namaaz ke Masaa’il Ka Encyclopaedia 1/236) Note: Sign language has become a common means of communication with people who have such disabilities. This can be used to teach them about Islam and its injunctions. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)

Q. When the limits of patience in marriage feel tested, what should a spouse do? Should one respond with anger and conflict, or should one choose Sabr (patience)? A. Marriage in Islam is meant to be a relationship of peace, tranquility, and harmony – sukoon, mawaddah, and rahmah – as described by Allah Ta‘ala in the Qur’aan. This beautiful state is achieved when both husband and wife strive to follow the commands of Allah Ta‘ala and the teachings of Rasulullah ﷺ, moulding their home upon the example of the noble life of Nabi Muhammad ﷺ. A home built on the Sunnah invites barakah. Reciting the du‘aas when entering and leaving the home, engaging in daily ta‘leem, regular tilaawat of the Qur’aan, and making salaah a priority – all these chases away shaytaan and draw the angels of mercy. Without salaah, a Muslim’s compass becomes distorted, and this affects the peace of the entire household. Spouses should also share simple acts of love: eating from the same utensils, reminding each other of goodness, engaging in zikrullah during daily activities, and encouraging one another to maintain closeness to Allah Ta‘ala. When gaining the pleasure of Allah becomes the mutual goal, then hearts naturally unite. The spouses become best friends, true partners, and their marriage becomes filled with mawaddah (love), muhabbah (affection), and Sukoon (peace and tranquility). With such a foundation, any bumps or challenges that arise in the marriage are faced with maturity, calmness, and sweetness rather than harshness. Arguments become rare, and even when they occur, they are dealt with gracefully. It is also important that spouses communicate openly, be transparent, approachable, and comforting to one another. Allah Ta’ala says in the Qur’aan-e-Kareem: “Your spouses are a garment for you as you are for them.” Just as clothes protect, comfort, and beautify, so too must husband and wife be a means of ease and warmth for each other. What to Do When an Argument or Disagreement Happens: Despite all efforts, it is natural that misunderstandings may appear. When this happens, Islam teaches a simple and wise approach: 1. One party must remain silent. Two people shouting do not solve a problem. Only shout when there is a fire. 2. Allow the moment to calm down. Do not discuss or solve the issue while emotions are high. 3. After things settle, approach the matter with gentleness. Speak kindly, explain calmly, and seek to resolve the issue with a fresh and happy state of mind. 4. Never go to bed with unresolved conflict. The Sahabah and the pious elders would ensure their affairs—especially between spouses—were settled before sleeping. Our homes should follow this noble example. By following these principles, Allah Ta‘ala will bless the marriage with true peace. Patience then becomes sweet, not bitter, strength, not weakness. May Allah Ta‘ala grant you – and all married couples – the true spirit, blessings, and fruits of Nikah as outlined in the Qur’aan and demonstrated by the life of Rasulullah ﷺ. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Aah i see about the accusation As for the taliban lying, surely not all the time about everything?

@Bint e Aisha @ummtaalib Interview with my Teacher, Ustadh Samir Ismail The Revert Experience: Real Challenges, Real Advice (Part 1) New Muslim Essentials: Qur’an, Salah, and First Steps (Part 2) Why Tablighi Jamaat Changed in America? (Part 3)

Put it this way. Some person on the Internet claims that Shaykh (Maulana) Saleem Dhorat Saheb (HA) does not pray (individually or in Jamaat) and I in the US do not know the accuser of Shaykh (HA) at all but just know that he is one of the Senior Shaykhs in UK and around dozens of people most of the time for years. So I will say "That's an absurd accusation!" without knowing about the accuser or the accused but just picturing in my head what a Shaykh usually does. Here someone from the Taliban is accusing one of the most Senior Shaykhul-Hadeeth of Pakistan that he does not pray (individually or in Jamaat) so similarly we say "That's absurd!"... The Taliban have been lying and lying and lying but this level of vitriol against Pakistani Ulama is absurd. In Afghan society because of drummed up hatred against Pakistani people (and Ulama) and general ignorance in society, Afghan people buy this sort of stuff.

I'm lost! Not sure who the Mufti sahib is and as for the Taliban, not at all sure!

Q. What is the ruling if a few strands of a woman’s hair become exposed during Salaah? A. It is necessary to cover the Awrah for the validity of Salaah. The principle regarding exposure of a limb is that if a quarter of any limb from the Awrah unintentionally remains exposed for the duration of three Tasbeehs, the Salaah becomes invalid. If a quarter of a limb is left uncovered intentionally, even for a moment, the Salaah becomes invalid. If less than a quarter of the limb becomes uncovered, whether intentionally or unintentionally, regardless of the duration, the Salaah will be valid. The head (including the hair on it) and the hair that hangs below the ears are considered separately. Therefore, if a few strands of hair are exposed, even for the duration of the entire Salaah, Salaah will be valid. (al Radd al Muhtar 1:409, al Binayah 2:127, Ahsanul Fatawa 3:402) And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologia

I also saw this and heard of it in 1990 and it was in the back of my mind, let me try to find out about this.

The current Taliban regime is a red flag. But Mufti Abdul Raheem is also a red flag. What did OBL say about Mufti Abdul Raheem? Check in this video.