ummtaalib

Refraining from Giving Preference to One Effort of Deen Over the Other An Aalim once wrote a letter to Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) in which he asked the following question: I was recently pondering over the thought that if Rasulullah (sallallahu ‘alaihi wasallam) had to be present in the world at this time, which work of Deen would he turn his attention to? Would he engage in the work of dawat and tabligh or would he be involved in the work of teaching and imparting the knowledge of Deen as is done by Ulama in the madrasahs? Would Rasulullah (sallallahu ‘alaihi wasallam) author kitaabs and compile Deeni literature for the masses to benefit from or would he establish khanqahs and encourage people to join in its effort? After pondering over this, I felt convinced that Rasulullah (sallallahu ‘alaihi wasallam) would undoubtedly isolate himself from all other works of Deen and turn his attention to dawat and tabligh whereby he would repair the damaged structure of Deen and reform the condition of the Muslims. He would not merely turn his attention to this work. Rather, he would sacrifice his blessed life in fulfilling this goal. The reason for this is that every person who has the true value for Islam knows the great amount of sacrifice that was given for the establishment of the structures of this Deen. When Rasulullah (sallallahu ‘alaihi wasallam) would experience so much of anxiety and pain over the state of the disbelievers in his Mubaarak era, then one can well imagine the pain and concern he would feel over the degeneration of the Muslims had he been present today. Had he witnessed the decline in the Ummah today, the extent of his anguish and pain would certainly be inconceivable. At this moment in time, there is a great need to sacrifice everything for the sake of preserving the Deen of Rasulullah (sallallahu ‘alaihi wasallam). Without sacrificing our lives, it will be practically impossible for us to revive the Deen of Rasulullah (sallallahu ‘alaihi wasallam). When the books of deeds of his sinful Ummah are presented to him, what pain must be overcoming his blessed heart! When this thought occurs to me, you can imagine the pain I experience and you can imagine what goes through my own heart. O Allah! Accept this sinful servant to be sacrificed in your path! Hazrat Shaikh (rahmatullahi ‘alaih) wrote the following reply: There is no need to waste your time entertaining such unnecessary thoughts about which effort will be given preference over others, etc. Be it the work of dawat and tabligh, the work of imparting Deeni knowledge or the work of the khanqah, they all aim towards fulfilling the mission of Rasulullah (sallallahu ‘alaihi wasallam). The mission of Rasulullah (sallallahu ‘alaihi wasallam) entailed all these Deeni khidmaat. You think for yourself that if those committed to imparting Deeni knowledge in the madrasahs had to abandon their responsibilities and duties, will the knowledge of Deen ever be preserved? When the knowledge of Deen will not be preserved, how do you expect people to correctly practice upon Deen? Allah Ta’ala himself draws our attention towards the importance of imparting the knowledge of Deen and preserving it in the following aayat of the Holy Qur’aan: Nor should all the Believers set out (at once in the path of Allah Ta‘ala in jihaad): if a group (of Believers) from every community remained behind in order that they devote themselves to thoroughly studying the knowledge of Deen and admonishing the people when they return to them, that thus they may (learn to) guard themselves (against wrong). When Allah Ta’ala himself showed the importance of imparting Deeni knowledge and preserving it, then we should never take this department of Deen lightly and consider it insignificant. Just as this is an essential, important work of Deen, similar is the case of the khanqah and all other works of Deen. Show appreciation to Allah Ta’ala for allowing you to at least be involved in one work of Deen by ensuring that you devote yourself to that work and take it seriously. To trivialize other works of Deen and consider them insignificant is actually from the ploys of Shaitaan. Hence ensure that you totally avoid this and safeguard yourself from it. Ponder over the work of the khanqah and its basis being established from the Mubaarak life of Rasulullah (sallallahu ‘alaihi wasallam). Did Rasulullah (sallallahu ‘alaihi wasallam) not sit in i’tikaaf for many days? Is the life he lived in i’tikaaf not the basis of the khanqah? The blessed personality of Rasulullah (sallallahu ‘alaihi wasallam) was so comprehensive and complete, that on account of the divine assistance and help which he received from Allah Ta’ala, he was able to attend to all the works of Deen at the same time and fulfil them with perfection. In today’s times, if certain people, on account of their limited capacity, devote themselves to certain works of Deen and are unable to involve themselves in other efforts of Deen, we should not raise objections against them, and their involvement in certain works of Deen will not mean that there is any shortcoming in them. Do not put your mind in these types of baseless thoughts as they generally lead one to pride. (Tarbiyatus Saalikeen pg. 417) ihyaauddeen.co.za

The month of Ramadaan is almost upon us. Preparation for the blessed month should commence in earnest for indeed every moment of Ramadaan is most valuable. Sayyiduna Ubaadah bin Saamit Radhiyallahu Anhu reports, Rasulullah Sallallahu Alayhi Wa Sallam used to teach us this Dua at the approach of Ramadaan: اَللَّهُمَّ سَلِّمْنِيْ لِرَمَضَانَ وَسَلِّمْ رَمَضَانَ لِيْ وَسَلِّمْهُ لِيْ مُتَقَبَّلاً Allaa-humma Sallimnee Li Ra-ma-daa-na Wa Sallim Ra-ma-daa-na Lee Wa Sallimhu Lee Mu-ta-qabba-la. “O Allah! Safeguard me for the Month of Ramadaan (by making me see the Month of Ramadaan fit and healthy), and safeguard the Month of Ramadaan for me (by making the conditions in it such that I take maximum benefit from it) and accept it from me.” (Kanz-ul-ummal) Jamiatul Ulama (KZN) Council of Muslim Theologians

Zakaat given under the Pretext of a Gift or a Loan Q: Will the zakaat be fulfilled if it is given under the pretext of a gift or a loan? A: If the person discharging the zakaat has the intention of zakaat at the time he gifted the wealth or loaned it to the poor person, the zakaat will be discharged. However, in the case where he gave the zakaat as a loan it is impermissible for him to take back the wealth. If he takes it back he will be sinful. قوله ( نية ) أشار إلى أنه لا اعتبار للتسمية فلو سماها هبة أو قرضا تجزيه في الأصح ( شامى 2/268) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Taking an Injection whilst Fasting Q: Is it permissible for a person to take an injection whilst fasting and will the fast be nullified? A: It is permissible for a person to take an injection whilst fasting. The injection does not nullify the fast. However, in the case where the injection is directly injected into the stomach or brain the fast will be nullified. (Fataawa Mahmoodiyyah vol.15 pg.180/181, Ahsanul Fataawa vol.4 pg.432, Fataawa Raheemiyyah vol.7 pg.257,263) والمفطر إنما هو الداخل من المنافذ (رد المحتار على در المختار ج2 ص395) والذي ذكره المحققون أن معنى المفطر وصول ما فيه صلاح البدن إلى الجوف أعم من كونه غذاء أو دواء (رد المحتار على در المختارج2 ص410 وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج2 ص93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Types of Mujaahadah There are two kinds of mujaahadah. 1. Physical Mujaahadah. This is the imposition of practices upon the nafs in order to accustom it to difficulties, e.g. accustoming the nafs to Salaat by imposing upon it Nafl Salaat in abundance; reducing the greed of the nafs by means of abundance of Nafl Fasting. 2. Opposition. In this type of mujaahadah the nafs is opposed in its desires. When the nafs urges to commit sin then opposition is offered. The main type of mujaahadah is this second kind. This second kind of mujaahadah is Waajib (compulsory). The first type of mujaahadah is employed in order to acquire the second kind. When the nafs becomes accustomed to difficulties then it will develop the habit of controlling its desires. Those who possess the ability to control their desires without resorting to physical mujaahadah (the first kind) are not in need of this type of mujaahadah. However, because such people are extremely few, the Sufiyahhave stringently adopted physical mujaahadah as well. According to the Sufiyah physical mujaahadah consists of four fundamentals (arkaan) as follows: 1. Qillat-e-Ta’aam: To eat less. 2. Qillat-e-Kalaam: To speak less. 3. Qillat-e-Manaam: To sleep less. 4. Qillat-e-Ikhtilaat Ma’al Anaam: To associate less with people. One who fully acquires these four qualities and becomes accustomed to observe them, will attain the ability to control his nafs. He will be in a strong position to check the evil desires of the nafs. Mujaahadah against the nafs in its urges for sin is acquired when the nafs is opposed to a certain degree in even its lawful desires, e.g. refusal to fulfil immediately the desire of the nafs for some delicious food, its urge for such food beingrebutted and only fulfilled after vehement desire so that the nafs does not become frustrated. When one becomes accustomed to oppose the nafs in things lawful then it will become relatively simple to oppose the sinful urges of the nafs. A person who grantshis nafs absolute freedom in the mubaahaat (lawful things) at times will not be able to suppress the urge for sinning. from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

Moderation in Mujaahadah The purpose of mujaahadah is not to depress and frustrate the nafs, but is to habituate the nafs to difficulty and to eliminate the habit of comfort and luxury. For this purpose that amount of mujaahadah is sufficient which brings some difficulty on the nafs. It is of no benefit to impose excessive strain on the nafs and frustrating it. Excessive strain will render the nafs useless. Understand this well. Effort and trial are not always and in all conditions meritorious. It is desirable if in moderation resulting inbeneficial progress. Excess in mujaahadah is contemptible, hence observance of moderation is incumbent. Shaikh Sa’di (rahmatullah alayh) echoes this in the couplet: Eat not so much that it spills from the mouth Eat not so less that the body is overcome with weakness. Allah Ta’ala says in the Qur’aan Shareef: “(The servants of Allah are) those who when they spend, do nor waste nor are they miserly. But, between these (extremes of waste and miserliness) they are moderate.” Moderation has therefore to be observed in mujaahadah. But, this moderation should not be prescribed by one’s own opinion and desire. The degree of moderation and the method of mujaahadah should be acquired from a Muhaqqiq (a Shaikh qualified in Tasawwuf and who has been authorised by some spiritual master to spiritually train others). from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

The Need for Mujaahadah A’maal-e-Saalihah (righteous deeds) are always accompanied by labour, toil and difficulty because such a’maal are in conflict with the desires of the nafs. There will always be some form of opposition sometimes great, sometimes slight by the nafs against a’maal. Striving against the nafs is therefore a life-long process. Both the mubtadi and the muntahi are at times faced with lethargy because of conflict in the a’maal. (Mubradi is a beginner in the Path of Tasawwuf). Muntahi one who has attained his goal in Tasawwuf. Both are in need to ward off their lethargy by means of mujaahadah. However, the mubtadi stands in greater need of mujaahadah in the initial stages, he at times becomes overconfident. But, frequently natural traits and habits return and the consequence is an urge for sinning. The nafs of the muntahi therefore also becomes lethargic at times in obedience. He, therefore, stands in need of mujahadah at such a time. There is, however, a great difference between the mujaahadah of the mubtadi and the muntahi. The mubtadi is like one who is seated on the back of a horse just trained. The rider of the newly trained horse has to be much more alert and exercise greater control over the horse as such a horse tends to be more mischievous and is apt to go out of control. The muntahi is like a rider seated on the back of a well trained horse. He exercises no great endeavour to maintain the horse under control. Nevertheless, he too has to be alert because even a trained horse sometimes reverts to mischievousness because of its natural animal traits. But, the slightest warning from the rider is sufficient to check the horse. If, however, the rider is totally negligent then even the trained horse will sometimes suddenly drop him from its back. Thus, mujaahadah for the control of the nafs is necessary for the muntahi also. from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

The Nature of Mujaahadah

Mujaahadah وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ Waallatheena jahadoo feena lanahdiyannahum subulana wainna Allaha lamaAAa almuhsineena “Those who strive in Our Path, We will most assuredly guide them towards Our Paths,and lo! Allah is with the good.” Suratul Ankaboot Verse 69 Fudalah al-Kamil (radhiyallahu anhu) related that the Rasulullah (sallallahu alayhi wasallam) said: “A Mujahid is one who strives against his desires in order to obey Allah.” [Al-Bayhaqi, Shu’ab al-Iman] What is Mujaahadah? The Need for Mujaahadah Moderation in Mujaahadah Types of Mujaahadah Jihad al-Nafs (Striving Against One’s Lower Self) & the Path of Sufism (Q/A) Struggling Against One's Base Desires (Nafs) by Shaykh Zulfiqar Ahmed (db) Striving against the Nafs and Shaytaan Control the Nafs Real Taqwaa

"Fasting in Ramadan is one means to protect oneself and keep oneself righteous. Fasting is not merely abstinence from food and drink, but all the organs of the body must be in a state of fasting. The fast of the eyes is not to look at what is forbidden; the fast of the tongue is not to lie and slander and likewise, every organ must stay away from wrong. A Muslim in Ramadan must be in a state of fasting from head to toe." "Cultivation of righteousness and humility is the wisdom behind fasting" Shaykh Zulfiqar Ahmad (d.b) Source

Comprehensive method of Janaazah Salaah Make the intention for Janaazah Salaah in the heart as follows: “I am performing Janaazah Salaah for the sake of Allah as a Dua for the deceased.” The Imaam will recite the first Takbeer (Allahu Akbar). The congregation will recite the Takbeer inaudibly and thereafter recite Thanaa: سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالٰى جَدُّكَ وَلَا إلٰهَ غَيْرُكَ Subhaa-na-kallaa-humma wa bi-humdi-ka wa ta-baa-ra-kas-mu-ka wa ta-'aa-laa jaddu-ka wa laa ilaa-ha ghay-ruk. Glory be to You O Allah and praise be to You, and exalted is Your Name and lofty is Your Majesty and there is no God but you. Note 1: The Thanaa in Janaazah Salaah is commonly quoted with the additional words of “Wa-Jalla Thanaa-uka”. This addition has not been narrated from the Sunnah. It has been recommended by some Ulama but there is no rule that it must be recited. It may be recited and may be omitted. Note 2: The hands are only raised for the first Takbeer. The hands are not to be raised for the subsequent Takbeers but will remain folded as is normal in Salaah. The Imaam will recite the second Takbeer. The congregation will recite the Takbeer inaudibly and thereafter recite Durood-Ebrahim: اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَعَلٰى اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰى إبْرَاهِيمَ وَعَلٰى اٰلِ إبْرَاهِيمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ، اَللّٰهُمَّ بَارِكْ عَلٰى مُحَمَّدٍ وَعَلٰى اٰلِ مُحَمَّدٍ كَمَا بَارَكَتْ عَلٰى إبْرَاهِيمَ وَعَلٰى اٰلِ إبْرَاهِيمَ إنَّكَ حَمِيدٌ مَجِيدٌ Allaa-humma Salli 'Alaa Muhammadiw Wa-'Alaa Aa-li Muhammadin Ka-maa Sallayta 'Alaa Ibraa-hee-ma wa-'Alaa Aa-li Ibraa-hee-ma Inna-ka Ha-mee-dum Ma-jeed, Allaa-humma Baa-rik 'Alaa Muhammadiw Wa-'Alaa Aa-li Muhammadin Ka-maa Baa-rakta 'Alaa Ibraa-hee-ma wa-'Alaa Aa-li Ibraa-hee-ma Inna-ka Ha-mee-dum Ma-jeed. O Allah, shower mercy upon Muhammad and upon the family of Muhammad as You showered mercy upon Ibrahim and the family of Ibrahim. Verily, You are the Praiseworthy, the Majestic. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Verily, You are the Praiseworthy, the Majestic. The Imaam will recite the third Takbeer. The congregation will recite the Takbeer inaudibly and thereafter recite the following Dua: اَللّٰهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيْرِنَا وَكَبِيْرِنَا وَذَكَرِنَا وَأُنْثَانَا اَللّٰهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيْمَانِ (أبو داود، ترمذي) Allaa-hum magh-fir-li hay-yi-naa wa may-yi-ti-naa wa shaa-hi-di-naa wa ghaa-i-bi-naa, wa sa-ghee-ri-naa wa ka-bee-ri-naa wa za-ka-ri-naa wa un-thaa-na. Allaa-humma man ah-yay-ta-hu min-naa fa ah-yi-hee 'alal Islaam, wa man ta-waf-fay-ta-hu min-na fa-ta waf-fa-hu 'alal ee-maan. O Allah! Forgive those of us that are alive and those of us that are deceased; those of us that are present and those of us who are absent; those of us who are young and those of us who are adults; our males and our females. O Allah! Whomsoever You keep alive, let him live as a follower of Islam and whomsoever You cause to die, let him die a Believer. The following Dua may also be recited (Deceased male version): اَللّٰهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابِ النَّارِ (صحيح مسلم) O Allah, forgive him and have mercy on him, keep him safe and sound and forgive him, honour the place where he settles and make his entrance wide; wash him with water and snow and hail, and cleanse him of sin as a white garment is cleansed of dirt. O Allah, give him a house better than his house and a family better than his family. O Allah, admit him to Paradise and protect him from the torment of the grave and the torment of Fire. (Deceased female version): اَللّٰهُمَّ اغْفِرْ لَهَا وَارْحَمْهَا وَعَافِهَا وَاعْفُ عَنْهَا، وَأَكْرِمْ نُزُلَهَا، وَوَسِّعْ مُدْخَلَهَا، وَاغْسِلْهَا بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهَا مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهَا دَارًا خَيْرًا مِنْ دَارِهَا، وَأَهْلًا خَيْرًا مِنْ أَهْلِهَا وَزَوْجًا خَيْرًا مِنْ زَوْجِهَا، وَأَدْخِلْهَا الْجَنَّةَ وَأَعِذْهَا مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابِ النَّارِ If these Duas are not known, any Dua may be recited for the deceased, for example: اَللّٰهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ Allaa-hum maghfir la-hu war Hum-hu (for deceased male), O Allah forgive him and have mercy on him. اَللّٰهُمَّ اغْفِرْ لَهَا وَارْحَمْهَا Allaa-hum maghfir la-haa war Hum-haa (for deceased female). O Allah forgive her and have mercy on her. If the deceased is a male child, recite the following Dua: اَللّٰهُمَّ اجْعَلْهُ لَنَا فَرَطًا وَاجْعَلْهُ لَنَا أَجْرًا وَذُخْرًا وَاجْعَلْهُ لَنَا شَافِعًا وَمُشَفَّعًا Alaa-hum maj-‘alhu la-naa fa-ra-taw waj-’alhu la-naa aj-raw wa zukh-raw waj-‘alhu la-naa shaa-fi-aw wa mu-shaf-fa-‘aa. O Allah, make him (this child) a forerunner for us and make him a source of reward and treasure for us and make him an intercessor for us and one whose intercession is accepted. If the deceased is a female child recite the following Dua: اَللّٰهُمَّ اجْعَلْهَا لَنَا فَرَطًا وَاجْعَلْهَا لَنَا أَجْرًا وَذُخْرًا وَاجْعَلْهَا لَنَا شَافِعَةً وَمُشَفَّعَةً Alaa-hum maj-‘alhaa la-naa fa-ra-taw waj-’alhaa la-naa aj-raw wa zukh-raw waj-‘alhaa la-naa shaa-fi-a’-taw wa mu-shaf-fa-‘ah. O Allah, make her (this child) a forerunner for us and make her a source of reward and treasure for us and make her an intercessor for us and one whose intercession is accepted. Note: As the Janaazah Salaah is a Dua in itself, there is no Dua prescribed after the Janaazah Salaah. Therefore, the Dua after the 3rd Takbeer should not be rushed as this is the time to make Dua for the deceased. Rasulullah Sallallahu Alayhi wa Sallam has stated, “When performing Salaatul Janaazah on the deceased, then be sincere in your Dua for him.” (Abu Dawood) The Imaam will recite the fourth Takbeer and make Salaam. The congregation will recite the Takbeer inaudibly and make Salaam. The Janaazah Salaah is now complete and the deceased should be taken for burial. It is preferable to form at least three rows behind the Imaam. The 4 Takbeers in the Janaazah Salaah are compulsory. If a person comes late for the Janaazah Salaah and misses any Takbeer, then he should first recite the missed Takbeers and then make Salaam. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport Durban, South Africa

Five Groups of People during Ramadan Ramadan is the month of fasting, standing, generosity, self-evaluation, patience and the Qur'aan. Indeed there are many groups and paths regarding the month of Ramadan. Let's see which group we belong to. The first group: is a group that sees Ramadan as a time of restrictions and preventions; a time of prohibitions from desires and lust. They do not comprehend the benefits of Ramadan. You will find them lazy and tired. They fast with great difficulties while continuing in backbiting, lying and other sins. They see the fast as nothing more than an obstacle in front of their desires. As for the second group: it is a group that sees the month of amadan as a month of food and drink. Most of their time is consumed going and coming from the grocery store purchasing food for themselves, families and guests. Ramadan doesn't increase them except in appetite. We know that consuming lots of foods will cause fatigue and laziness. The worst thing that the sons of Adam can fill is their stomachs. In addition, some from amongst them actually gain weight in Ramadan. As for the third group: they know nothing of Ramadan except that it is obligatory. Neither the days nor the nights are spent in worship rather they might not even perform the five daily prayers. They awaken with Allah's displeasure and sleep with Allah's displeasure. As for the fourth group: it is a group who does not know Allah except and until the month of Ramadan. They attend the Jumu'ah prayer, frequent the Masjid and the women wear the hijaab for the duration of Ramadan. And when the month is over all of those good deeds come to end, that is until the next Ramadan. As for the fifth group: this group is a group who can not wait for the arrival of Ramadan. And when it comes they roll up their sleeves even more and they work as hard as they can. This month rejuvenates and strengthens them. Evaluate yourself. Which group do you belong to? Al-Haadi

When Shaytãn was rejected and thrown out of the heavens he said to Allah Ta’ãla: “I swear that since you have sent me astray, I will lie in wait for them on the straight path. Then I will Approach them (to mislead them) from the front, from behind them, from their right and from their left. The most treacherous attack of shaytãn is that he presents an irreligious deed as a religious one, so that one engages in it as an act of righteousness and hopes to get rewarded for it. Since the person performs it as a religious act, there is no likelihood of him making Tawba. If someone is addicted to obvious sins like adultery and theft there is a possibility that he may make Tawba and give them up. However, if someone is doing something wrong under the impression that it is a religious duty, then the question of him making Tawba does not arise. Rather he will get more involved in it day by day. This explains the words of shaytãn: “I involved them in sins but they frustrated my efforts through Zikr, Tawba and Istighfãr, thereupon I confused then in such a manner that it was then impossible for them to escape.” Imãm Ghazali (Rahmatullahi Alayh) has reported from Hasan Basri (Rahmatullahi Alayh), a narrative that shaytãn says: “I presented sinful deeds in an attractive form to the Muslims but they nullified my efforts through Istighfãr, then I presented before them vices in the garbs of virtues, thus leaving no chance for Istighfãr.” Lesson: It is essential that in all matters of Deen, guidance be sought from the way of Life of Rasulullah (Sallallahu Alayhi Wasallam) and of His Sahabah (Radiyallahu Anhum). Acting contrary to the way of Rasulullah (Sallallahu Alayhi Wasallam) involves a person in sin. ATTARBIYAH Islamic Tarbiyah Academy

Some common health complications that can arise from fasting, and how to prevent and deal with them. The following advice has been provided following consultation with medical experts and Islamic scholars. Fasting and heartburn Fasting usually reduces the amount of stomach acid, which digests food and kills bacteria. However, thoughts of food, or the smell of it, make the brain tell the stomach to produce more acid, which can lead to heartburn. People who regularly take medicine for indigestion – such as antacids, antihistamines or proton pump inhibitors – are advised to continue taking them. A good time to do this could be with the pre-dawn meal. The control of heartburn or belching can be aided by eating in moderation and avoiding oily, deep-fried or very spicy food. Reducing your caffeine intake and stopping smoking can also help. Preparations such as peppermint oil may help reduce belching or abdominal discomfort. Sleeping with your head raised on a few pillows, in addition to long-term weight loss, may also help prevent heartburn. Fasting and poor control of diabetes People who regularly inject insulin are advised not to fast, as the potential risk to health – both in the short and long term – of not taking insulin is too great. People who have their diabetes under control using tablets should seek careful advice from their GP before starting a fast. Regular self-monitoring of your blood glucose is strongly advised. Low blood sugar levels (known as a "hypo") are dangerous, and may lead to fainting or fits if left untreated. Feeling dizzy, sweaty and disoriented may all suggest a hypo. If a person with diabetes has these symptoms, they should immediately have a sugary drink, or place sugar or a sugar-rich sweet below their tongue. Fasting and a headache This common problem has many causes. Headaches during a fast could be due to dehydration or hunger, poor rest, or the absence of addictive substances, such as caffeine or nicotine. A moderate and balanced diet, especially not missing the pre-dawn meal, taking in enough fluids and, if necessary, some painkillers such as paracetamol, can help prevent or reduce the risk of getting a headache. Headaches can also be prevented by not exposing yourself to direct sunlight, wearing a hat when out, using sunglasses to reduce the effect of glare from the sun and relieving any tense muscles with a short, gentle massage. Fasting and dehydration Dehydration is common during a fast. The body continues to lose water and salts through breathing, perspiring and urinating. If you don’t drink sufficiently before a fast, your risk of dehydration increases. This risk is higher in older people and in those taking tablets, such as diuretics. If you are unable to stand up due to dizziness, or you are disoriented, you should urgently drink regular, moderate quantities of water – ideally with sugar and salt – or Dioralyte or Lucozade. If you faint due to dehydration, your legs should be raised above your head by others, and when you awake, you should urgently rehydrate as outlined above. Fasting and constipation When you are fasting, being active, drinking water regularly and eating healthily (during the times when you are not fasting) will help to keep your bowel motions regular. Include lots of fruit and vegetables in your diet and increase the fibre content of your food using bran. If the problem persists, a short course of laxatives may help. Fasting and stress Lack of food and water, changes of routine and shorter periods of sleep can cause stress. It’s important to deal with any potential sources of stress to stop any harmful effects. This can be helped by not taking on more than you can handle, not playing sports in the hot sun, controlling your anger and not smoking. Fasting and weight control Food consumed during the pre-dawn and dusk meals may lead to some unintended weight gain. However, if you approach the fast with discipline, it can be an opportunity to lose weight and become healthier. NHS Choices

Sajdah-e-Tilaawah upon Reciting the Translation of the Qur'an Q: Is it necessary to perform the Sajda-e-Tilaawah on reading the translation of the Qur'an in Urdu or English as it is necessary to perform Sajda-e-Tilaawah while reading the Qur'an in Arabic? A: Yes, it is necessary. ( وهو ) أي سجود التلاوة ( واجب ) ... ( ولو ) تلاها ( بالفارسية ) اتفاقا فهم أو لم يفهم لكونها قرآنا من وجه قال الطحطاوي: قوله ( ولو تلاها بالفارسية ) المراد بها غير العربية فتجب على السامع إذا أخبر بها قوله ( فهم أو لم يفهم ) قال في الجوهرة أما في حق السامع فإن كانت القراءة بالعربية وجب على السامع فهم أو لم يفهم إجماعا وإن كانت بالفارسية لزم السامع أيضا وإن لم يفهم عند الإمام وعندهما لا يلزم إلا إذا فهم وروي رجوعه إليهما وعليه الاعتماد اه قوله ( لكونها قرآنا من وجه ) أي نظرا للمعنى دون وجه نظرا للنظم فباعتبار المعنى توجب السجدة وباعتبار النظم لا توجبها فتجب احتياطا أفاده السيد (حاشية الطحطاوي 480) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

RIDHÃ---PLEASURE Allah Ta’ãla says: “Allah is pleased with them and they are pleased with Him.” Rasulullah (Sallallahu Alayhi Wassallam) said: “Of the good fortune of man is his pleasure with that which Allah has ordained for him.” THE NATURE OF RIDHÃ This consists of total submission and pleasure with qadhã (fate). One should neither by word or deed object against fate. Ridhã develops to such a lofty degree that its domination permeates one’s being. In this high state of Ridhã hardship recedes and is not considered as such. The state of ridhã in which even pain is not felt is called ridhã-tab’i (natural ridhã). The stare in which ridhã prevails along with the sensation of pain is called ridhã-aqli (intellectual ridhã). The first state (ridhã-rab’i) is a physical condition, the acquisition of which is not incumbent. The second stare (ridhã-aqli) is an intellectual condition, the acquisition of which is incumbent. Ridhã with fate is commanded and exhorted so as to inculcate in one the qualities of perseverance and contentment when afflicted by adversity and hardship. When ridhã has been inculcated adversity will be taken in its stride with Contentment and without feeling any undue hardship. This is so because the intelligence alerts one to the superior results of such ridhã in the face of adversity. The result of such ridhã is future thawãb (reward). This will be better understood by means of an illustration. A physician prescribes a bitter remedy to a patient or may even insist on an operation. The patient bears in mind his future recovery and health, and willingly submits to the treatment. He is not only pleased with the physician bur feels indebted to him. Similarly he who firmly believes that Allah Ta’ãla will grant thawãb for every difficulty and sorrow experienced here, will most certainly be imbued with pleasure and happiness. The thawãb for such ridhã is of such a nature that all difficulty wanes into nothingness. It is improper to desire anything contrary to that which Allah Ta’ãla has willed and ordained for the servant. When Allah Ta’ãla considers adversity and difficulty appropriate and advantageous for us, then we as His servants have no valid reason for dissatisfaction and sorrow. Whatever state Allah Ta’ãla chooses for a servant, that is best for him. Man seeing another in a more prosperous condition than himself yearns for such prosperity and is not contented with his own lot. But, reflection will convince one that the condition chosen for one by Allah Ta’ãla is best. It should be observed that making duã is not contrary to ridhã. Ahlullaah (Saints of Allah) resort to duã merely because of the Divine Command. In this way they profess their abdiyat (state of total submission and slavery to Allah). They therefore do no insist on the attainment of what is being supplicated for. In all states and circumstances they are fully pleased with the Choice of Allah Ta’ãla whether their duã is accepted or not. Non-acceptance never induces in them dissatisfaction. This then is the sign of Ridhã. ACQUISITION OF RIDHÃ Ridhã is the effect of muhabbat (Love for Allah). There is therefore no separate means of acquiring this quality. Ridhã is a necessary corollary of muhabbat. TarbiyatusSãlikeen Editor: Shaykh Mufti Zubair Dudha Published By: Islãmic Tarbiyah Academy

Dua upon the completion of the Qur'an Q: Generally we hear people mention that Duaas are accepted upon the completion of the Qur'an. Is this correct? If yes, then after which type of khatam will duaas be accepted? When one completes the Qur'an individually or when the khatam takes place in a madrasa jalsa? A: Duas are answered after any khatam. Whether the khatam is done individually or in taraweeh salaah or with the completion of a student’s hifz. Whichever way the completion has taken place duas are answered. عن قتادة التابعي الجليل الإمام صاحب أنس رضي الله عنه قال كان أنس بن مالك رضي الله عنه إذا ختم القرآن جمع أهله ودعا (الأذكار للنووي رقم 308) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

*** A Young Mans Legacy *** An 18 year old who had profound love of the Quran and was mostly seen with earphones.....listening to the Quran. His ambition was to memorise the Quran and become a Qari. Abubakr was not at all fond of anything that was worldly. Abubakr opted for non labeled shoes and clothes. He posted verses from the Quran read by himself with translations on forums. Abubakr had between 2 & 3 thousand followers on the forum. One particular woman who followed him was informed of his death. She stated that since following him, she had turned around her life for the better as a result of his posts and intended to perform umrah on his behalf. Abubakr recently was talking to his mum when she was not well. His mum asked him that should she pass away,she requested Abubakr to pray and send the blessing and thawab to her. His response... How do you know that you will go first?it could be me. Abubakr had away on jamaat since Thursday evening and had returned on Sunday before passing away on Monday. Abubakrs brother, Umar who has been trained in first aid tried CPR but failed to revive him at home. Paramedics arrived within minutes and also tried to revive him with their medical equipment. They also failed. Abubakr died with his last words.... Kalimah shahadat. The postmortem was inconclusive, meaning cause of death is unknown. No heart attack, brain hemorrhage or organ failure. There are so many other points to mention, however there are enough points stated to digest what a tragedy this was. Abubakr was not an ordinary 18 year old. How many 18 year olds have such love of the Quran, change peoples lives and have no worldly desires? How many 18 years old are capable of kalimah shahadat at time of death? Written by a student of Abukakr's father.

Are step grandchildren Mahrams? Q. Salaams I wanted some clarity on the validity of a mahram. My father remarried a woman after the death of my mother. He has since passed away. Can my nephews (my brother's sons) be valid mahrams to my step mother? She wishes to make umrah soon. There exists no blood ties between her and us despite her being married to my father for 30 years. Please advise. Shukran A. Your nephews (brother's sons) are considered to be Mahrams (non-strangers) to your step mother. They are her step grandsons and may travel as a Mahram for her for Umrah. And Allah Ta’ala Knows Best Mufti Ismaeel Desai Confirmation:Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Janaazah Salaah for a person who commits suicide? Q. Is Janaazah Salaah necessary for a person who commits suicide? A. The act of committing suicide is a severe sin that is accompanied with severe punishment. Such a person will continuously be punished in the same manner that he had taken his life. Rasulullah Sallallahu Alayhi Wasallam said: “Whoever commits suicide with something, will be punished with the same thing in the Fire.” (Bukhari) However, the act of suicide does not constitute Kufr and hence, a person remains a Muslim. Therefore, it would be necessary to perform Janaazah Salaah for a person that committed suicide. Note: The amount of suicide deaths has increased to a considerable amount amongst Muslims and especially amongst the youth in recent times. Parents should constantly make observations of their children and take necessary steps in advising them accordingly. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Difference of the Jurists Due to Varying Degrees of Knowledge of the Sunnah Translator’s Preface The following is an excerpt from our abridged translation of the masterpiece, Athar al-Hadīth al-Sharīf fī Ikhtilāf al-A’immah al-Fuqahā’, by the Syrian Hadīth scholar, the teacher of our teachers, Shaykh Muhammad ‘Awwāmah. There were numerous requests for an abridged translation of the work for the benefit of non-Arabic readers, as the original work is relatively lengthy. We will post sections of it in installments and finally publish the complete abridgement in a separate post. We have previously posted the following sections of the book: Introduction/When is a Hadīth suitable for practice? The correct meaning of the statement, “When a Hadīth is authentic it is my opinion.” Is the authenticity of a Hadīth sufficient to practice upon it? Difference of the jurists in their understanding of a Hadith Difference of approach in dealing with apparently conflicting aspects of the Sunnah The excerpt before you is an explanation of the fourth and final reason of differences among the jurist Imāms: varying degrees of knowledge of the Sunnah. In this chapter, the author commences by explaining that the idea of one scholar gathering the entire Sunnah independently is erroneous. He further explains that one cannot gauge at the knowledge of hadith a scholar possessed based on the amount of hadiths that he narrated. This is because a scholar does not necessarily impart every hadith he learnt. After discussing the vast amount of hadīths these Imāms were aware of, he acknowledges that there were times when they were also unaware of certain hadiths, albeit very few, for which he provides several examples. He concludes, by explaining the reason for delaying this cause as the last cause, although generally it is the first cause of difference that comes to mind when discussing the differences of the Imams. Further, he explains that often a scholar has proofs to substantiate his view, but others are unaware of them. Towards the beginning of this chapter, the author discusses the knowledge of Imām Abū Hanīfah in the science of Hadīth. Since this discussion is quite important and well presented, we will publish it separately in a subsequent post. It is important to remember that this is only an abridged translation. Therefore, many sections were omitted and some were summarized. To make the article more reader-friendly, an idiomatic translation was adopted in several places. Those who are interested in more detail are advised to read the original work. Muntasir Zaman The Fourth Cause of Difference: Difference Due to Varying Degrees of Knowledge of the Sunnah By Shaykh Muhammad ‘Awwamah Translated by Muntasir Zaman I will commence this section with a quotation of Imām al-Shāfi‘ī: We do not know of anyone who was able to gather the Sunnah in its entirety. When the knowledge of the majority of the scholars is collected, we can find the Sunnah. Conversely, when each scholar’s knowledge is separated, part of the Sunnah will be left out; what was left out from him will be present by someone else. In knowledge, they are in various categories: those who gather most of it, although they miss some, and those who gather less than others.[1] ‘Allāmah Ibn Taymiyyah [d. 728 AH] writes, “Whoever believes that every authentic narration has reached every Imām or a specific Imām, is gravely mistaken.”[2] Thus, it is not possible for anyone to claim for himself or someone else claim for him that he has collected the Sunnah in its entirety, based on the statement of Imām al-Shāfi‘ī alongside the concurrence of other scholars of research. Variance of the Imāms with regards to retention of the Sunnah and knowing it does not necessitate that the one who is more knowledgeable is more suitable to be followed, for example, because he might be superior in this respect whereas someone besides him deserves precedence due to his understanding and ability of deduction. As for knowledge of Hadīth, it is conditional that a person reaches the ranks of ijtihād, and is acknowledged for it, as Ibn Taymiyyah mentions: It is incorrect to say, “Whoever does not know all the Ahādīth cannot be a mujtahid, because if the prerequisite of being a mujtahid was to know every statement and action of the Prophet that relates to legal injunctions, then such a mujtahid never existed in this ummah. The peak of a scholar is to know most of them, such that he is only unaware of some details.[3] Imām Ahmad is renowned for his excellence in this field, as is Imām Mālik, al-Shāfī‘ī, and Abū Hanīfah although some people have reservations regarding Imām Abū Hanīfah. From one angle, the science of Hadīth is reception (tahammul) and audition (samā‘), and from another angle, it is transmission (riwāyah) and imparting (adā’). Firstly, a Hadīth scholar learns the narration from his teachers, which is termed as “tahammul,” after which he imparts it to people, which is termed as “adā’.” When he narrates excessively, people become aware of his narrations that serve as an expression of his abundant reception [i.e. of Hadīth]. Conversely, when he is engaged in other than the transmission of Hadīth, whatever he narrates occasionally will not depict the amount of his reception [i.e. of Hadīth], be it minimal or excessive. Abū Bakr (Allāh be pleased with him) was the first man to accept Islām, the most constant in the companionship of the Prophet, and the most knowledgeable Companion. Despite all of this, only a fraction of his narrations have reached us, which do not portray that he is from the scholars of the Companions, let alone portray that he is the most knowledgeable of them. Similar is the case of Imām Mālik whose prominence in Hadīth is as his student al-Shāfi‘ī explains, “When it comes to Hadīth, Mālik is a star.” He himself says, “I have written one hundred thousand narrations.” Likewise is the case of Imām al-Shāfi‘ī, regarding whom Imām al-Subkī writes, “Ibn Khuzaymah was asked, “Do you know any Sunnah of the Messenger of Allāh that al-Shāfi‘ī did not include in his book?” He replied, “No.”[4] [i.e. authentic Sunnah from the Ahādīth of legal injunctions, and not Ahādīth in general.] Imām Mālik and al-Shāfi‘ī can be excused [for not narrating everything they knew] on account of their preoccupation with fiqh, imparting fiqh, ijtihād, deducing rulings, and laying out the principles of fiqh and ijtihād more than the transmission of Hadīth. This does not mean that they had scarce knowledge of Hadīth; rather, they were abundant in reception and infrequent in transmission. In spite of this, we acknowledge that Abū Hanīfah did not independently encompass the entire Sunnah, neither did al-Shāfi‘, Mālik, Ahamd, al-Thawrī, al-Layth ibn Sa‘d, and al-Awzā‘ī independently encompass the entire Sunnah. It would be beneficial to mention several examples of how a small fraction of the Sunnah never reached some of the Imāms. ‘Isā ibn Abān mentions: When Abū Yusuf came to Baghdad, he held the opinion of Imām Abū Hanīfah regarding the selling of awqāf (trusts). However, when Ismā‘īl Ibn ‘Ulayyah narrated to him from Ibn ‘Awn, from Nafi‘, from Ibn ‘Umar, concerning ‘Umar giving his share of Khaybar away in charity, he (Abū Yūsuf) remarked, “This cannot be opposed. If it had reached Abū Hanīfah, he would have expressed his opinion accordingly and would not oppose it.”[5] Imām Ahmad mentions, “Al-Shāfi‘ī told us, “You are more knowledgeable than me regarding Hadīth and its transmitters. When there exists a Hadīth, inform me, be it from Basrah, Kufah or Shām, so that I may practice upon it, if it is authentic.”[6] In al-‘Ilal al-Mutanāhiyah, Ibn al-Jawzī narrated the Hadith, “Perform Salāh behind every righteous and corrupt person” from six Companions via thirteen routes, classifying each route as weak. He then concludes with the statement of Imām Ahmad, “I have not heard of these.”[7] These are a few examples of how some Imāms were unaware of a Hadīth or more, and those who came afterwards corrected them either in their lifetime or after their death, which is not a shortcoming on their part keeping in mind the scarcity of such instances. Thus, no one person is capable of encompassing the prophetic Sunnah. Perfection is solely for Allāh. Addendum Perhaps, some are wondering as to why I mentioned this cause as the last cause. I have done so deliberately, knowing well that many people repeatedly mention this cause verbally and in their works, and place it as the first cause. When they come across a Hadīth that an Imām did not practice upon, they immediately assert, “He was unaware of it, and had he known about it, he would practice upon it. No one individual is capable of encompassing the Sunnah independently.” I never cease to be amazed by these people for two reasons: Firstly, they do not exhaustively search the works of the Imām such that they may have the slightest proof that the Imām did not come across it, because of which he held a view contrary to it. I have heard of a scholar who used to say, “Abū Hanīfah did not come across the Hadīth, ‘There is no Salāh without the Opening of the Book [sūrat al-Fātihah].” This is in spite of him [i.e. Imām Abū Hanīfah] narrating this Hadīth in his well-known Musnad, which was printed multiple times, commonly available, and commentated on! If someone claims that he completely exhausted all the works of the Imām, yet he did not come across this specific Hadīth, he is still not permitted to claim that the Imām was unaware of it. This is similar to when you are searching for a Hadīth in the Sahīhs of al-Bukhārī and Muslim, but do not find it there, you cannot claim, “This is an authentic narration that the two illustrious Imāms, al-Bukhārī and Muslim, were unaware of.” If that was the case, how vast is your knowledge? What a great Imām you are yourself! Secondly, the person who claims that the Imām was unaware of this Hadīth is merely surmising, and is falsely accusing an Imām from the Imāms of the Muslims without any evidence or proof. Did the Imām himself inform him, “I did not come across this Hadīth”? In light of the above, to postpone this cause was natural, demanded by academia and the etiquette of Islām in relation to its scholars. It is better for an intelligent Muslim to accuse himself instead of being bold against the Imāms by accusing them of being unaware of what people such as himself came across. How stunning is the incident of Imām Ahmad recorded by al-Bayhaqī in Manāqib al-Shāfi‘ī: Humayd ibn Ahmad al-Basrī mentions: I was in the company of Ahmad ibn Hanbal and we were discussing a particular ruling. A person told Imām Ahmad, “O Abū Abd Allāh, there is no authentic narration in this issue! He (i.e. Imām Ahmad) said, “If there is no authentic narration in this issue, there is still the opinion of Imām al-Shāfi‘ī regarding it, and his evidence is most reliable in this.” [8] Thereafter, Imām Ahmad told the person of an incident that took place between him and al-Shāfi‘ī, which shows that whenever al-Shāfi‘ī held an opinion, it is necessary for it to be substantiated by an evidence from the Sunnah. However, sometimes this evidence is unknown. Unknown to who? Unknown to the likes of Imām Ahmad ibn Hanbal! Imām Ahmad mentions: I asked al-Shāfi‘ī, “What is your opinion concerning so and so issue?” He then gave me an answer, so I asked, “Where have you taken this from? Is there a narration or verse on the issue?” Thereupon, he presented an explicit narration of the Messenger of Allāh (Allāh be pleased with him).”(i.e. explicit in its content such that the words do not contain another meaning.) [9] Imām Ahmad knew the Hadīth. In spite of this, he was unaware of the manner of deducing the ruling from it. However, he was patient and composed, which is a lofty character that every Muslim to a greater extant should inculcate. Consider another incident of Imām Ahmad, wherein his good conduct with other Imāms manifests. Imām Ahmad mentions, “It reached me that he (Ishāq ibn Ismā‘īl al-Tālqānī) negatively mentioned ‘Abd al-Rahmān ibn Mahdī. How strange is this! Thereafter, he said in a state of anger, “What is your problem-may you be destroyed- that you speak ill of the Imāms?”[10] Imām Taqī al-Subkī mentions: People are of two categories: a mujtahid scholar who is capable of deducing rulings from the Qur’ān and Sunnah, or a layman who follows a scholar. The duty of the mujtahid when an occurrence takes place is to deduce the legal ruling from shar‘ī evidences. The duty of the layman is to refer to the statements of the scholars. It is not permissible for a non-mujtahid when he hears a verse of the Qur’ān or a narration that he leaves the statements of the scholars. This is because when he sees them going against it despite having knowledge of it, it is evident that they only went against it because of a proof. Allāh has mentioned, “Ask the people of the Remembrance, if you do not know.” The intent is that when non-mujtahids, in particular the general masses, hear a verse that contains generality or non-restrictiveness, it is impermissible for them to practice upon that generality or non-restrictiveness except with the statement of the scholars. Only that person can practice upon generalities and non-restrictiveness who recognizes the abrogating and abrogated; general and specific; non-restricted and restricted; ambiguous and express; literal and metaphoric (texts). Thereafter, he mentioned several examples from the Qur’ān and Sunnah in roughly two pages, after which he said: This makes it clear that that merely practicing without analyzing the proofs of specification and restriction is an error…when he acknowledges that it is incorrect to practice upon the generality until ascertains whether there exist a specifying text for it, and he understands conflicting evidences, he will submit the matter to those suitable. He will also know that above every possessor of knowledge is he who is more knowledgeable. Likewise, it is inappropriate to adduce evidence from the Qur’ān until he knows from the Sunnah that which will clarify it, specify it, or restrict it. Allāh mention, “We have revealed to you the Remembrance so that you may explain to the people what has been revealed to them and perhaps they may ponder.” Thereafter, he said, “Whoever fails to recognize the Qur’ān, Sunnah, and the opinions of the scholars, is not permitted to practice upon an evidence that hears without an Imām who will guide him.”[11] The statements of the scholars in this regard are numerous. You will find the discussion of “whoever is not a mujtahid is a muqallid layman” towards the ending of the books of al-Usūl (principles of fiqh), and spread out in their statements in their other works. ———————————————————————————– [1] Al-Shāfi‘ī, al-Risālah, 42-43 [2] Ibn Taymiyyah, Raf‘ al-Malām, 17 [3] Ibid., 19 [4] Al-Subkī, Ma‘nā Qaswl al-Imām al-Muttalibī, 77,106 [5] Al-Kawthari, al-Nukat al-Tarīfah, 40 [6] Al-Bayhaqī, Manāqib al-Shāfi‘ī, 528:1 [7] Ibn al-Jawzī, al-‘Ilal al-Mutanāhiyah, 418:1 [8] Al-Bayhaqī, Manāqib al-Shāfi‘ī, 154:1 [9] Ibid. [10] Ibn Hajar, Tahdhīb al-Tahdhīb, 226:1 [11] Al-Subkī, al-Durrah al-Mudiyyah, 20

Does Salaah in a Musalla equal Salaah in the Masjid Q. Does the performance of Salaah in a Musallah hold the same reward as performing Salaah in a Musjid? A. The reward for performing Salaah in a Musjid is much more rewarding than Salaah performed in a Musallah. Therefore, an endeavour should be made by all to perform Salaah in a Musjid as it is more beneficial and rewarding for a person. Note: It has come to our notice that many Muslims have established Musallahs in flats and apartments for convenience purposes to offer Salaah whereas it is possible for them to perform Salaah at a Musjid in the area. In such cases, Muslims should be motivated to perform Salaah in the Musjid and not at the Musallah. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN)

Reminders on the way to Madeenatul Munawwarah...........

Water said to be from the Well of Budha'ah being pumped into a pond in the Saqeefah Banu Sa'eedah (Click on pictures to enlarge)