ummtaalib

Hazrat Bilaal (radhiyallahu ‘anhu) – Part Seven Calling out the Azaan in Shaam Hazrat ‘Umar (radhiyallahu ‘anhu) once visited Jaabiyah (a place in Shaam) during the period of his Khilaafat. On his arrival, the people approached him and asked him if he would request Hazrat Bilaal (radhiyallahu ‘anhu), who was residing in Shaam, to one day call out the azaan for them. Hazrat ‘Umar (radhiyallahu ‘anhu) put their request to Hazrat Bilaal (radhiyallahu ‘anhu) who agreed to one day call out the azaan. The momentous day finally dawned and as the people heard the azaan of Hazrat Bilaal (radhiyallahu ‘anhu) they were reminded of the blessed era of Rasulullah (sallallahu ‘alaihi wasallam) and immediately began to weep. Such was their weeping out of the sadness and grief of being separated from their beloved Rasulullah (sallallahu ‘alaihi wasallam) that Hazrat Aslam (rahimahullah), the freed slave of Hazrat ‘Umar (radhiyallahu ‘anhu), said, “I never saw people crying more than they did on that day.” (Siyar A‘laam min Nubalaa 3/222, Zarqaani 5/71) Returning to Madinah Munawwarah ‘Allaamah Zarqaani (rahimahullah) has quoted the following incident from Haafiz ibn ‘Asaakir (rahimahullah) with a strong chain of narrators: After Hazrat Bilaal (radhiyallahu ‘anhu) settled in Daariyyaa (a place in Shaam), he one night saw a dream in which Rasulullah (sallallahu ‘alaihi wasallam) said to him, “O Bilaal! What is this separation? Is it not time for you to visit me?” When Hazrat Bilaal (radhiyallahu ‘anhu) awoke from the dream, he was filled with such grief and concern that he immediately mounted his conveyance and set out in the direction of Madinah Munawwarah. When he arrived before the blessed grave of Rasulullah (sallallahu ‘alaihi wasallam), he was overcome by his love for Rasulullah (sallallahu ‘alaihi wasallam) and grief over his separation and thus began to weep excessively. Hazrat Hasan and Hazrat Husain (radhiyallahu ‘anhuma) thereafter came to meet him. On seeing them, Hazrat Bilaal (radhiyallahu ‘anhu) began to embrace and kiss them out of the love he had for the family of Rasulullah (sallallahu ‘alaihi wasallam). They thereafter said to Hazrat Bilaal (radhiyallahu ‘anhu), “We desire to hear you call out the azaan as you would call it for Rasulullah (sallallahu ‘alaihi wasallam).” Hazrat Bilaal (radhiyallahu ‘anhu) thus ascended to a raised place in order to call out the azaan. As Hazrat Bilaal (radhiyallahu ‘anhu) commenced the azaan and called out “Allahu Akbar Allahu Akbar!” Madinah Munawwarah began to echo with the mubaarak voice of Hazrat Bilaal (radhiyallahu ‘anhu). As he continued and called out the next words of the azaan, the echoes in Madinah Munawwarah increased, reaching the people, until the women and children emerged from their homes, crying out of the deep remembrance of the mubaarak era of Rasulullah (sallallahu ‘alaihi wasallam). Such was the love they had for Rasulullah (sallallahu ‘alaihi wasallam) that never before had there been a day after the demise of Rasulullah (sallallahu ‘alaihi wasallam) in which the people of Madinah Munawwarah cried more profusely than that day. (Zarqaani 5/71) Humility Ibn Muraahin (rahimahullah) narrates that people would come to Hazrat Bilaal (radhiyallahu ‘anhu) and praise him, mentioning the great virtue and abundant good which Allah Ta‘ala had blessed him with. In the face of the lofty praises of all these people, Hazrat Bilaal (radhiyallahu ‘anhu) would humbly reply, “I am merely an Abyssinian and I was, just yesterday, a slave.” (Ibn Sa‘d 3/180) Statement before Passing Away Sa‘eed bin ‘Abdul ‘Azeez narrates that when Hazrat Bilaal (radhiyallahu ‘anhu) was passing away, he exclaimed, “I will tomorrow meet those whom I love, Muhammed (sallallahu ‘alaihi wasallam) and his companions!” The wife of Hazrat Bilaal (radhiyallahu ‘anhu) then said, “How great my grief (at losing you)!” to which Hazrat Bilaal (radhiyallahu ‘anhu) replied, “How great my happiness (at meeting Rasulullah (sallallahu ‘alaihi wasallam) and the Sahaabah)!” (Siyar A‘laam min Nubalaa 3/223) Demise There are different views narrated regarding the date of Hazrat Bilaal (radhiyallahu ‘anhu)’s demise. Haafiz ibnul Hajar ‘Asqalaani (rahimahullah) has mentioned that he passed away in the 18th year after Hijrah after succumbing to the plague of ‘Amwaas. (Fat-hul Baari 7/125) ‘Allaamah Zahabi (rahimahullah) has preferred the view that Hazrat Bilaal (radhiyallahu ‘anhu) passed away in the 20th year after Hijrah. (Al Kaashif 2/178) Source: Whatisislam.co.za

Duaa before Sleeping – 7 One should recite the following duaa before going to sleep: اللهُمَّ خَلَقْتَ نَفْسِي وَأَنْتَ تَوَفَّاهَا، لَكَ مَمَاتُهَا وَمَحْيَاهَا، إِنْ أَحْيَيْتَهَا فَاحْفَظْهَا، وَإِنْ أَمَتَّهَا فَاغْفِرْ لَهَا، اللهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ O Allah, You are the One who has created my soul and You are the One who will give it death. Its death and its life is solely in Your control. If You allow it to live, then I ask You to protect it, and if You grant it death, then I beg of You to forgive it. O Allah, I beg of You to grant me Aafiyah. عن عبد الله بن عمر رضي الله عنه أنه أمر رجلا إذا أخذ مضجعه قال اللهم خلقت نفسي وأنت توفاها لك مماتها ومحياها إن أحييتها فاحفظها وإن أمتها فاغفر لها اللهم إني أسألك العافية فقال له رجل أسمعت هذا من عمر فقال من خير من عمر من رسول الله صلى الله عليه وسلم (مسلم رقم 2712) Hadhrat Abdullah bin Umar (Radhiyallahu Anhuma) once instructed a person to recite the following duaa upon retiring to bed. The person asked (after hearing the duaa), “Did you hear this from Hadhrat Umar (Radhiyallahu Anhu)?” He replied: “Rather from someone greater than Hadhrat Umar (Radhiyallahu Anhu), I heard it directly from Rasulullah (Sallallahu Alayhi Wasallam).”

Q. Is there anything wrong for women to tie a camel hump Hijaab? A. Abu Hurairah Radhiyallahu Anhu reports that Rasulullah Sallallahu Alayhi Wasallam said: “There are two categories of people of the fire (jahannam) which I haven’t seen (non-existent at that time). Amongst them are……women who are clothed yet they are naked, attracting (to males) and are attracted to (by males). Their heads are like that of a camel’s hump which are tilted. Such women will not enter Jannah nor will they smell its fragrance although its fragrance can be smelt from a long distance.” (Muslim) In the above Hadeeth, “a camel’s hump which are tilted” refers to women hairstyling their heads by tying head cloths or scarfs on them which look like the tilted hump of a camel.(Takmilah-Fathul Mulhim 5/118-119) In different parts of the world this type of hairstyle is called “camel hump hijab”, “beehive hijab”, “volumanised hijab” or “khaleeji hijab” etc. Accordingly, this type of ‘hairstyling’ for women is not allowed as it is understood from the above Hadeeth. 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)

Burial procedure for a stillborn child Q. What is the procedure of burying a still born child? Is Ghusal and Janaazah Salaah necessary for a still born child? Should it be given a name? A. A still born child should be washed, enshrouded in a piece of cloth and buried. There is no Janaazah Salaah for a still born child. A still born child should also be given a name. (Ahsanul Fataawa 4/216) 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

Hair dye Q: 1. What is the Shar'ee ruling regarding hair dye? Is it permissible to use? 2. What colours of dye should one use and which colours should one avoid using? 3. Is there any difference in the ruling between men and women? 4. Is it permissible to use hair dye which is non-porous and prevents the water from touching the hair? If one used it, will one's wudhu and ghusal be complete? 5. I heard that applying mehndi is a Sunnah. Can a person dye his beard or hair with mehndi and will one receive the reward of the Sunnah if one applies it? A: 1. If the hair has turned grey or white then it is permissible to dye the hair, however one should avoid using black dye. It appears in the Hadith that the father of Hazrat Abu Bakr (Radiallahu Anhu), Abu Quhaafah (Radiallahu Anhu) was brought before Rasulullah (Sallallahu Alaihi Wasallam) on the occasion of the conquest of Makkah Mukarramah. Nabi (Sallallahu Alaihi Wasallam) had seen his head and beard completely white. Nabi (Sallallahu Alaihi Wasallam) advised him to dye his hair as well as his beard, however Nabi (Sallallahu Alaihi Wasallam) instructed him to abstain from using black dye. 2. Avoid using black dye and refrain from imitating the styles and colours of the kuffaar. 3. The ruling that applies to men also applies to women. 4. If it is porous, it will be permissible. Refrain from using non-porous dye as it will prevent the water from reaching the hair thereby causing the wudhu and ghusal to be incomplete. 5. The using of mehndi is Sunnah as proven from Saheeh Ahaadith. Out of love for Nabi (sallallahu alaihi wa sallam) and considering it to be Sunnah, if one applies mehndi one will definitely be rewarded. One will only apply the mehndi to the white hair or grey hair. Black hair does not need to be dyed. And Allah Ta'ala (الله تعالى) knows best. عن جابر بن عبد الله قال أتى بأبى قحافة يوم فتح مكة ورأسه ولحيته كالثغامة بياضا فقال رسول الله صلى الله عليه وسلم غيروا هذا بشىء واجتنبوا السواد (سنن أبي داود رقم 4206) يستحب للرجل خضاب شعره ولحيته ولو في غير حرب في الأصح والأصح أنه عليه الصلاة والسلام لم يفعله ويكره بالسواد وقيل لا مجمع الفتاوى والكل من منح المصنف قال الشامي : قوله ( خضاب شعره ولحيته ) لا يديه ورجليه فإنه مكروه للتشبه بالنساء قوله ( والأصح أنه عليه الصلاة والسلام لم يفعله ) لأنه لم يحتج إليه لأنه توفي ولم يبلغ شيبه عشرين شعرة في رأسه ولحيته بل كان سبع عشرة كما في البخاري وغيره وورد أن أبا بكر رضي الله عنه خضب بالحناء والكتم مدني قوله ( ويكره بالسواد ) أي لغير الحرب قال في الذخيرة أما الخضاب بالسواد للغزو ليكون أهيب في عين العدو فهو محمود بالاتفاق وإن ليزين نفسه للنساء فمكروه وعليه عامة المشايخ وبعضهم جوزه بلا كراهة روي عن أبي يوسف أنه قال كما يعجبني أن تتزين لي يعجبها أن أتزين لها (رد المحتار 6/ 422) ( اختضب لأجل التزين للنساء والجواري جاز ) في الأصح ويكره بالسواد وقيل لا ومر في الحظر قال الشامي : قوله ( جاز في الأصح ) وهو مروي عن أبي يوسف فقد قال يعجبني أن تتزين لي امرأتي كما يعجبها أن أتزين لها والأصح أنه لا بأس به في الحرب وغيره واختلفت الرواية في أن النبي فعله في عمره والأصح لا وفصل في المحيط بين الخضاب بالسواد قال عامة المشايخ أنه مكروه وبعضهم جوزه مروي عن أبي يوسف أما بالجمرة فهو سنة الرجال وسيما المسلمين إه منح ملخصا وفي شرح المشارق للأكمل والمختار أنه خضب في وقت وتركه في معظم الأوقات ومذهبنا أن الصبغ بالحناء والوسمة حسن كما في الخانية قال النووي ومذهبنا استحباب خضاب الشيب للرجل والمرأة بصفرة أو حمرة وتحريم خضابه بالسواد على الأصح لقول عليه الصلاة والسلام غيروا هذا الشيب وجتنبوا السواد إه قال الحموي وهذا في حق غير الغزاة ولا يحرم في حقهم للإرهاب ولعله محمل من فعل ذلك من الصحابة ط (رد المحتار 6/ 756) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Removing facial hair in the state of haidh Q: Is it permissible for a woman in her menses to remove her facial hair? A: In the state of haidh (menses) it is makrooh for a woman to remove her unwanted hair. Hence she should refrain from removing her facial hair in her menses. However if the facial hair looks conspicuous, then it will be permissible to remove it. And Allah Ta'ala (الله تعالى) knows best. حلق الشعر حالة الجنابة مكروه وكذا قص الأظافير كذا في الغرائب (الفتاوي الهندية 5/ 358) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Designer Eyebrows

Designer Eyebrows In a world, which has been illuminated by the light of technology, we find our everyday environment speeding up in the race to keep up with the times. But amidst this cloak of modernism, can be found the ancient traits of the age of Jãhiliyyah (ignorance) that have been cleverly disguised into society. The essence of which affects all, especially our sisters in the Islamic world. Allah, the All-Knowing, has given the Muslim Ummah a guide to which they can refer to and has also provided an exegesis (tafseer) to this guide. The guidebook is the Qur’ãn and the exegesis to this is the Ahãdeeth of the Final Messenger Muhammad sallallahu alayhi wasallam. Allah has mentioned in the glorious Qur’ãn: “(Shaytãn had said)...And indeed I will order them to change the nature created by Allah. (Allah says) And whoever takes Shaytãn as a Protector (or helper) instead of Allah, has surely suffered a manifest loss.” (4:119) Women of the modern age are accustomed to wearing make-up and other cosmetics. Beautifying themselves with methods that change the very nature of their creation has become the norm of the day even for Muslim females. The above verse states that those people who change the Creation of Allah are, as it were, helping Shaytãn to fulfil what he had promised Allah of his evil intentions. It is them who are making Shaytãn a protector other than Allah. Muslim sisters are in the strange habit of shaping out their eyebrows. This is done by various means, such as shaving, trimming or even plucking out. Other means are also used which result in the removal of eyebrows until a thin 'designer' line above the eye remains. This habit of designing the eyebrows is totally forbidden in Islãm. The aforementioned verse refers to this fact that we are not to change the nature of Allah's Creation. In a Hadeeth narrated by ‘Abdullah Ibne Mas‘ood radiyallahu anhu the Prophet sallallahu alayhi wasallam has stated: “Allah has cursed the ladies who tattoo others and those who have themselves tattooed and the women who remove the eye brows and the women who have the eyebrows removed. And the women who artificially place partition between their teeth for the sake of beautification are the ones who change the Creation of Allah.” (Muslim) Imãm Nawawi rahmatullahi alayh has written in his commentary (to the famous Hadeeth compilation of ‘Muslim’) that to remove the hair of the face is harãm. ‘However’, he adds, ‘for a lady to remove facial hair besides her eyebrows is permissible.’ It is stated in Fatãwã Raheemiyyah that it would be desirable for a lady to remove the facial hair other than those of the eyebrows. The above Hadeeth refers to the Arabian women at the time of the Prophet sallallahu alayhi wasallam who used to trim their eyebrows in order to look more attractive. The ladies of those times also used to have a small gap artificially placed between their two front teeth, which was also regarded as an attractive feature for a lady at the time. The Prophet sallallahu alayhi wasallam saw this habit in the women of Arabia and forbade the Muslim ladies from doing the same. He mentioned that such practices invited the Anger and Wrath of Allah. Our Muslim sisters too should take heed from such advices and warnings. But alas, it is all too sad to see this evil habit prevailing even in the Muslim societies of today. From university students to housewives and mothers, we see numerous Muslim females spending vast amounts of time and money in making themselves up to look more beautiful. However, if the woman wishes to beautify herself (remaining within the boundaries) for the sake of her husband (and totally conceals herself from non-mahram males) then it would be permissible, or rather desirable. It is also worth mentioning that for a lady to cut or remove the hair of the head is also harãm. And that for men to remove or trim their beards or eyebrows is harãm as well. The only time when it is permissible for a lady to remove the hair of her head is in Hajj or ‘umrah, the limit of which has been prescribed as well. May Allah give us all the ability to abstain from such evil habits and follow the Sunnah of our beloved Prophet sallallahu alayhi wasallam. Ãmeen. FOR MUSLIM SISTERS... ©Islāmic Da‘wah Academy (Da‘wah Series 36) - Second part of leaflet

Adorning oneself for one's husband Q: I want to know that if a woman is observing a Shar'ee purdah, is it permissible for her to groom herself in this manner like threading her eyebrows and dying her hair in order to receive extra attention from her husband? A: It is permissible for her to adorn and beautify herself for her husband provided it is within the limits of Shari'ah. Shaping or plucking the eyebrows is not permissible in Islam even if it is done for the husband. The Hadith has cursed the one who shapes the eyebrows. However if the hair is overgrown, then removing the overgrown hair and making it look normal is permissible. And Allah Ta'ala (الله تعالى) knows best. عن ابن عباس رضي الله عنهما قال لعنت الواصلة والمستوصلة والنامصة والمتنمصة والواشمة والمستوشمة من غير داء . قال أبو داود وتفسير الواصلة التى تصل الشعر بشعر النساء والمستوصلة المعمول بها والنامصة التى تنقش الحاجب حتى ترقه والمتنمصة المعمول بها والواشمة التى تجعل الخيلان فى وجهها بكحل أو مداد والمستوشمة المعمول بها (ابو داود ر#4172) وفي تبيين المحارم إزالة الشعر من الوجه حرام إلا إذا نبت للمرأة لحية أو شوارب فلا تحرم إزالته بل تستحب اه وفي التاترخانية عن المضمرات ولا بأس بأخذ الحاجبين وشعر وجهه ما لم يشبه المخنث اه ومثله في المجتبى (رد المحتار 6/ 373) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Eyebrow and hair removal. Answered by Shaykh Abdurrahman ibn Yusuf Mangera Answer: Assalamu alaykum In the name of Allah the Inspirer of truth. The issue of removing hair from around the eyebrows has become a very popular issue and one which many people seem to be very confused about. What makes it more difficult is that in vogue today [especially in non-Muslim circles] is one of thinning the eyebrows and shaping them. Hence, this poses a great fitna for many of our Muslim sisters. Even those who have perfectly formed eyebrows sometimes feel that they are out of shape and look upon themselves as being ugly. Then they begin the exercise of shaping, bleaching, and thinning them out. The Prophet Sallallahu alayhi wasallam said: Allah has cursed those women who modify their eyebrows or ask others to do it for them (Sahih al-Bukhari and Muslim). As we can see the warning from the Prophet Sallalllahu alayhi wasallam is a very strong one. This is why great scholars like Ibn Hajar al-‘Asqalani, Tabari, Nawawi, among others have actually prohibited any kind of modification to the eyebrows, even removing hair from in between linked eye-brows. Tabari has considered it to be changing the creation of Allah. However, they have permitted the removal of hair for women from the chin and above the upper lip (if a beard or a moustache develops), since this is to avoid resembling men. We learn from this that it is not permissible for women to remove any hair from the eyebrows for the sake of just beautifying themselves. However, it would be permissible for a women to remove the hair from above the nose (if the eyebrows have become linked) as this is considered not-normal. It may also be considered permitted to clip off one or two stray hairs from around the eyebrows or for very bushy eyebrows to be reduced to normal size and moderation. This type of concession (i.e. to remove hair for the sake of eliminating a defective appearance) can be found in the following: Ibn ‘Abidin al-Shami writes in his commentary on the al-Durr al-Mukhtar concerning the prohibition of plucking hair from the face: It is possible that the prohibition mentioned [in the hadith] is if this is done for the sake of beautifying oneself for the sake of strangers, otherwise, if she has some hair on her face which causes abhorrence in her husband, then the prohibition of removing such hair seems to be far-fetched. This is because [self-] beautification for women is recommended for the sake of chastity.… It states in the Tabyin al-Maharim that removing facial hair is unlawful, unless a beard or moustache grows on a women, in which case it will not be unlawful to remove it, but would actually be recommended. It is related in the Tatarkhaniyya from al-Mudmarat that there is no objection in removing the hair from eyebrows and face so long as it does not cause one to resemble a effeminate. The same is mentioned in the Mujtaba (Radd al-Muhtar 5:239). There is also the following from the Fatawa Hindiyya: And there is no objection to take the hair of eyebrows and face so long as it is not effeminate (Fatawa Hindiyya pg 23/4). Also, one of the great jurists of the twenty first century Mufti Rashid Ahmad Ludhyanwi issued the following fatwa: […] however, if the eyebrows have become so dense that it is unseemly for a woman and incites abhorrence in her husband, it is permissible to trim it to a more appropriate and normal size (Ahsan al-Fatawa Vol.8 pg.76; Zakariyya Book Depot). Taking the hadith and the various statements of the Hanafi jurists into consideration the following could be concluded: 1. It would be permitted for a women to remove a beard or a moustache that appears on her face. Even though it is facial hair, but since it is to stop women from resembling men, it is permitted. This is the opinion of the majority of scholars, in fact they have said it is recommended, not just permitted. The same will be to bleach this hair instead. 2. If the eyebrows are linked in between, it would be permissible to remove the excess hair from in between to separate them [i.e. the hair above the nose]. The reason for this is that linked eyebrows are looked upon as a defect, hence it would be permissible to remove it. 3. A ‘few’ stray hairs around the eyebrows would be permissible to remove by clipping them off, if it looks defective, or for married women creates abhorrence in their husband. This does not mean it is permitted to remove a whole line or two of fine hair from around the eyebrows [as is the nowadays]. 4. Dense bushy eyebrows may be trimmed down to a more normal size. However, one must exercise great caution in this regard, since one does not want it to fall under the warning of the hadith. If one is not sure how to determine the normal size they should not act on the benefit of the doubt, but rather follow the more cautionary approach and trim less. What so called ‘regular’ [especially non-Muslim] people consider nowadays as the norm i.e. eyebrows that are shaped in particular unnaturals or reduced to thin lines can not be considered as acceptable in Islamic law due to the severity of the hadith. 5. Great caution has to be exercised in this regard, since the hadith is very strict and there are some Hanafi scholars who have taken more strict position. For instance, Mullah Ali al-Qari (R.A) comments [relating from Imam Nawawi] that plucking of the facial hair is haram (unlawful) for a woman with the exception of moustache or beard hairs (Mirqat al-Mafatih 8:218). The concessions mentioned above are for the removal of a defective appearance and not for purely beautification purpose, hence, caution in this matters is the way. And Allah knows best. Abdurrahman Ibn Yusuf

Reciting Surah Naas in the first rakaat Q: When one recites Surah Naas in the first rakaat, what should he recite in the second rakaat? A: He should repeat Surah Naas in the second rakaat. And Allah Ta'ala (الله تعالى) knows best. فإن اضطر بأن قرأ في الأولى قل أعوذ برب الناس أعادها في الثانية إن لم يختم نهر لأن التكرار أهون من القراءة منكوسا بزازية (رد المحتار 1/ 546) فتاوى محمودية 10/ 503 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Advice from Mufti Muhammad ibn Adam al-Kawthari Upon seeing a particular scholar/Shaykh involved in a practice deemed Islamically unlawful, disliked, or inappropriate, it is a mistake to make conclusions and start thinking that the practice or act is justified – merely because so-and-so Shaykh was doing it. The scholar in question may have a perfectly legitimate reason or excuse for being involved in the practice, and thus just because we witness him doing it does not make the act automatically legitimate. Let me give you a couple of examples. A brother emailed me saying he was always of the understanding that growing a beard to a fistful length was Wajib according to the tradition/school he was following. However, he recently saw a prominent Shaykh of the same school ‘shortening’ his beard, which led him to believe that the Shaykh’s opinion on the matter had changed and that it was now fine to trim the beard very short. I suggested to the brother to seek direct clarification from the Shaykh, and upon enquiring he was told that the Shaykh was diagnosed with alopecia and that his hair had been falling off for the past year or so! Another example is of a very prominent scholar almost always offering his fard prayers at home and not with congregation in the Mosque. Some people began to feel that it was absolutely fine to continually offer prayers at home, since this great Shaykh was doing so! Upon enquiring, they found that the Shaykh was suffering from purity issues and chorionic urine discharge, which did not allow him to pray at the Mosque. I could mention many more examples, but I’ll suffice with the above two. The basic message is to avoid arriving at ‘religious’ conclusions upon seeing scholar involved in a wrongful act; he may have a genuine excuse. If there is a need to find out (because scholars after all are role models), verify and ascertain directly with him. And Allah knows best. Source

Secrets of the Prophet’s Masjid – The Pillars There are certain pillars in the Prophet’s masjid ﷺ in Madinah which have a special significance. Alhamdulillah, the locations of these pillars have been preserved till today. Signs were placed to indicate the names of these pillars known as ‘Ustuwaanah’ in Arabic. Many people who visit the Prophet’s masjid are oblivious to these pillars or are unaware of the history behind them so in this article, I will illustrate the location of each pillar and tell you the story behind them which took place during the time of the Prophet ﷺ. If you are fortunate enough to visit the Prophet’s ﷺ masjid, try to visit these locations. Mulla Ali Qaari writes: “Those pillars of the Masjid, which are of special virtue and blessed should be visited by the visitor of Madinah. There he should keep himself busy with optional prayers and supplication.” 1. Ustuwaanah Hannaanah This pillar is located behind the mihrab of the Prophet ﷺ on its right hand side and is the most blessed of the pillars for this was the Prophet’s ﷺ place of prayer. On this spot there once used to grow a date palm. The Prophetﷺ used to lean on it while delivering the khutbah (sermon). When a minbar was made, the Prophet ﷺ began delivering his sermon from there. When this happened, the sound of crying was heard from the tree and it could be heard around the whole masjid. The Prophet then went to the tree, placed his hand on it and the crying stopped. He then said: “The tree cries because the remembrance of Allah was near it, and now that the minbar is built it has been deprived of this remembrance in its immediate vicinity. If I did not place my hand on it, it would have cried till the Day of Judgement.” The pillar which has been placed in its place is called Ustuwanah Hannanah because the word ‘hannaanah’ is used to describe a crying camel. 2. Ustuwaanah A’ishah (May Allah be pleased with her) This is also called the Ustuwaanah Muhajireen because the Muhajireen (emigrants from Makkah to Madinah) used to sit near this spot. The Prophet ﷺ used to offer his prayers at this place before he moved to the place at Ustuwaanah Hannanah. It is also called the Ustuwaanah Qur’ah. The reason for this is that A’ishah (may Allah be pleased with her) reported that the messenger of Allah ﷺ said: “In this Masjid is one such spot that if people knew the true blessed nature thereof, they would flock towards it in such that to pray there they would cast lots (Qur’ah).” People asked her to point out the exact spot which she refused to do. Later on, after Abdullah Ibn Zubair (may Allah be pleased with him) persisted, she pointed to this spot. It is called Ustuwaanah A’ishah because the Hadeeth is reported by her and the exact spot was shown by her. 3. Ustuwaanah Tawbah / Abu Lubabah During the battle of Banu Quraydhah, after the enemies had been surrounded by the Muslims, the besieged tribe called on Abu Lubabah (may Allah be pleased with him) to tell them what the Muslims were planning to do with them. Abu Lubabah had previously had dealings with the Banu Quraydhah and after seeing their crying and wailing, he told them what the Muslims were planning to do. He wasn’t suppose to reveal anything to the enemy and realising his mistake, he became grieved and proceeded to go to the Masjid. He came to a date tree and tied himself to it saying: “As long as my repentance is not accepted by Allah, I shall not untie myself from here. And the Prophet ﷺ himself must undo my bonds.” When the Prophet ﷺ heard this, he said: “If he had come to me I would have begged forgiveness on his behalf. Now he had acted on his own initiative, so how can I untie him until such a time that his repentance has been accepted.” For many days he remained tied there without food and water, except for prayers and when he had to answer the call of nature. Then one morning, after a few days, he received the good news that his repentance (tawbah) had been accepted. The companions conveyed the news to him and wanted to untie him but he refused, saying: “As long as the Prophet ﷺ does not untie me with his blessed hands, I shall not allow anyone else to do so.” When the Prophet ﷺ entered for Fajr prayers, he untied him. The pillar is called Ustuwaanah Tawbah (repentance) or Abu Lubabah as it was this very spot in which Abu Lubabah tied himself seeking repentance. 4. Ustuwaanah Sareer ‘Sareer’ means sleeping place. It is reported that the Prophet ﷺ used to make i‘tikaaf here (seclude himself in the Masjid) and used to sleep here while in i‘tikaaf. A platform of wood used to be put here for him to sleep on. 5. Ustuwaanah Hars / ‘Ali (may Allah be pleased with him).‘Hars’ means to watch or protect. This used to be the place where some of the companions (may Allah be pleased with them) used to sit when keeping watch or acting as gatekeepers. ‘Ali (may Allah be pleased with him) used to be the one who would do this often due to which it is also known as Ustuwaanah Ali. When the following verse was revealed, the Prophet ﷺ told his companions that he no longer needed people to keep watch as Allah had promised to protect him. “..And Allah will protect you from the people..” Surah Al Ma’idah, Verse 67 6. Ustuwaanah Wufood ‘Wufood’ means delegations, whenever a delegation arrived to meet the Prophet ﷺ on behalf of their tribes, they would be met at this place where he used to meet them, converse with them and teach them about Islam. ilmfeed.com/wp- content/uploads/2014/09/ustuwanah-3-pillar... 800w" style="margin: 1em 0px; padding: 0px; border: 0px; font-style: inherit; font-variant: inherit; font-weight: inherit; font-stretch: inherit; font-size: inherit; line-height: inherit; font-family: inherit; vertical-align: baseline; max-width: 100%; height: auto !important; display: block; clear: both;" width="800" /> Left: Ustuwaanah Wufud, Middle: Ustuwanah Ali/Haras, Right: Ustuwanah Sareer 7. Ustuwaanah Tahajjud It is reported that this was the spot where late at night a carpet was spread for the Prophet ﷺ to perform tahajjud prayer after the people had left. There used to be a niche at this place to indicate the Prophet’s ﷺ place of performing Tahajjud but it has now been hidden with a bookcase as you can see above. These historical photos show what is hidden behind the bookcase: 8. Ustuwaanah Jibra’eel This was the usual place where the angel Jibra’eel used to enter to visit the Prophet ﷺ. Today it cannot be seen as it lies inside the sacred room of the Prophet ﷺ. These eight places are special but so is the entire Masjid and the city of Madinah. You cannot take a step except imagine that the Prophet ﷺ or his companions must have tread on that exact space many years ago. There are also pillars which indicate the boundary of the original masjid as it was at the time of the Prophet ﷺ. Written on the top of each pillar is ‘this is the Masjid of the Prophet ﷺ’ The orange circles indicate some of these pillars found in the masjid: By: Rafiq ibn Jubair Info: Adapted from How to Perform Ziyarah by Shaykh Saleem Dhorat

“Salafi” scholars who authenticated al-Bayhaqi’s narration for 20 rak’ats Taraweeh

Hazrat Bilaal (radhiyallahu ‘anhu) – Part Six Leaving Madinah Munawwarah after the Demise of Rasulullah (sallallahu ‘alaihi wasallam): There are two views recorded with regards to whether or not Hazrat Bilaal (radhiyallahu ‘anhu) remained the mu’azzin of Madinah Munawwarah after the demise of Rasulullah (sallallahu ‘alaihi wasallam). The First View: The first view is that Hazrat Bilaal (radhiyallahu ‘anhu) did not remain the mu’azzin of Madinah Munawwarah after the demise of Rasulullah (sallallahu ‘alaihi wasallam). After the demise of Rasulullah (sallallahu ‘alaihi wasallam), he felt it difficult to remain in Madinah Munawwarah and thus went to Shaam to engage in Jihaad. This is the preferred view of ‘Allaamah ibn Katheer (rahimahullah) (Al Bidaayah wan Nihaayah 6/61), ‘Allaamah Suyooti (rahimahullah) (Is‘aaf 751) and 'Allaamah Ibn Hibbaan (rahimahullah) (Thiqaat 1/264) Hazrat Sa‘eed bin ‘Abdul ‘Azeez (rahimahullah) and Hazrat ibn Jaabir (rahimahullah) both narrate that Hazrat Bilaal (radhiyallahu ‘anhu) did not call out the azaan after the demise of Rasulullah (sallallahu ‘alaihi wasallam) and intended to leave Madinah Munawwarah to strive in Jihaad. When Hazrat Abu Bakr (radhiyallahu ‘anhu) came to know of this, he asked Hazrat Bilaal (radhiyallahu ‘anhu) to remain in Madinah Munawwarah to which Hazrat Bilaal (radhiyallahu ‘anhu) responded by requesting, “If you had freed me for the sake of Allah Ta‘ala then please allow me to leave.” Hazrat Abu Bakr (radhiyallahu ‘anhu) relented and allowed Hazrat Bilaal (radhiyallahu ‘anhu) to leave. Hazrat Bilaal (radhiyallahu ‘anhu) then moved to Shaam. (Siyar A‘laam min Nubalaa 3/222) Hazrat Sa‘eed bin Musayyib (rahimahullah) narrates that Hazrat Abu Bakr (radhiyallahu ‘anhu) had once sat on the mimbar on the occasion of jumu‘ah when Hazrat Bilaal (radhiyallahu ‘anhu) approached him and asked, “Did you grant me freedom for the sake of Allah Ta‘ala or for your own sake?” Hazrat Abu Bakr (radhiyallahu ‘anhu) instantly replied, “For the sake of Allah Ta‘ala.” Hazrat Bilaal (radhiyallahu ‘anhu) responded, “In that case, allow me to leave Madinah Munawwarah so that I may strive in jihad.” Hazrat Abu Bakr (radhiyallahu ‘anhu) permitted Hazrat Bilaal (radhiyallahu ‘anhu) to leave after which he went to Shaam which is where he eventually passed away. (Siyar A‘laam min Nubalaa 3/221) The Second View: The second view is that after the demise of Rasulullah (sallallahu ‘alaihi wasallam), during the khilaafat of Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat Bilaal (radhiyallahu ‘anhu) remained the mu’azzin of Madinah Munawwarah. After the demise of Hazrat Abu Bakr (radhiyallahu ‘anhu), he obtained permission from Hazrat ‘Umar (radhiyallahu ‘anhu) and departed for Syria. This is the preferred view of ‘Allaamah ibnul Atheer (rahimahullah) (Usdul Ghaabah 1/237) and Haafiz ibnul Hajar ‘Asqalaani (rahimahullah) (Fat-hul Baari 7/125). When Rasulullah (sallallahu ‘alaihi wasallam) passed away, Hazrat Bilaal (radhiyallahu ‘anhu) approached Hazrat Abu Bakr (radhiyallahu ‘anhu) seeking permission to leave Madinah Munawwarah so that he may strive in Jihaad. When he came before Hazrat Abu Bakr (radhiyallahu ‘anhu), he said to him, “O Khalifah of Rasulullah (sallallahu ‘alaihi wasallam)! I heard Rasulullah (sallallahu ‘alaihi wasallam) mentioning that the most virtuous action of a believer is waging Jihaad in the path of Allah Ta‘ala.” Hazrat Abu Bakr (radhiyallahu ‘anhu) replied, “So what do you wish, O Bilaal (radhiyallahu ‘anhu)?” Hazrat Bilaal (radhiyallahu ‘anhu) replied, “I wish to wage Jihaad on the borders of the Islamic lands until I pass away.” On hearing his request, Hazrat Abu Bakr (radhiyallahu ‘anhu) pleaded with him saying, “O Bilaal (radhiyallahu ‘anhu)! I ask you (to remain in Madinah Munawwarah) for the sake of Allah Ta‘ala and for the right which I have over you as I have now aged, I have become weak and my death is close approaching.” Out of respect for the request of Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat Bilaal (radhiyallahu ‘anhu) remained in Madinah Munawwarah and continued to call out the azaan. When Hazrat Abu Bakr (radhiyallahu ‘anhu) passed away, Hazrat Bilaal (radhiyallahu ‘anhu) approached Hazrat ‘Umar (radhiyallahu ‘anhu) and once again requested to leave Madinah Munawwarah so that he may strive in Jihaad. Hazrat ‘Umar (radhiyallahu ‘anhu) eventually permitted him to leave and asked him who should be appointed as the mu’azzin of Madinah Munawwarah in his place. Hazrat Bilaal (radhiyallahu ‘anhu) replied, “Appoint Hazrat Sa‘d (radhiyallahu ‘anhu) as he had called out the azaan for Rasulullah (sallallahu ‘alaihi wasallam).” Hazrat ‘Umar (radhiyallahu ‘anhu) thus appointed Hazrat Sa‘d (radhiyallahu ‘anhu) and his progeny to call out the azaan in Madinah Munawwarah. (Siyar A‘laam min Nubalaa 3/221, ibn Sa‘d 3/178) Source: Whatisislam.co.za

Wearing a T-shirt and performing Salaah Q: Can we offer Salaah wearing a T-shirt with the British flag or any other country's flag printed on it? A: When one stands to offer Salaah, one should ensure that one's attire and clothing conforms to the Sunnah. Thereafter one should perform the Salaah with complete devotion and concentration, fulfilling all the postures in the proper manner. In proportion to the quality of the Salaah, one receives reward from Allah Ta'ala. Hadhrat Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasaalam) said: “When a person offers his Salaah on its prescribed time with proper wudhu, and fulfils all the postures in the correct manner (i.e. his qiyaam, ruku’, sajdah, etc) with the desired concentration and devotion, then the Salaah rises up in a bright and beautiful form saying to him, ‘May Allah Ta’ala safeguard you as you have safeguarded me.’ On the other hand, if a person does not perform his Salaah punctually, nor does he perform a proper wudhu or fulfil his postures in the correct manner, then the Salaah rises up in an ugly and dark form and curses him saying, ‘May Allah Ta’ala destroy you as you have destroyed me.’ The Salaah then rises to the point where Allah Ta’ala wishes, and thereafter it is folded like a dirty rag and flung on his face.” Hence, when we understand that receiving the full reward of the Salaah is subject to performing the Salaah in accordance to the Sunnah, then the Sunnah manner of performing Salaah is that one performs the Salaah while wearing clothing of respect and dignity. Wearing a t-shirt and performing Salaah is not in keeping to the respect of the Salaah, more so standing before Allah Ta'ala with such clothing is certainly not in keeping to the respect that one ought to show Allah Ta'ala. You should sincerely consider whether you will wear a t-shirt for your wedding? Would you attend the nikaah of your brother or very close friend wearing a t-shirt? Obviously not. This itself makes it evident that such attire is not part of dignified clothing. Salaah is a meeting with Allah Ta'ala. One should therefore dress in dignified attire for Salaah. It is for this reason that the Fuqaha have ruled that performing Salaah with such clothing is makrooh. And Allah Ta'ala (الله تعالى) knows best. عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى الصلوات لوقتها وأسبغ لها وضوءها وأتم لها قيامها وخشوعها وركوعها وسجودها خرجت وهي بيضاء مسفرة تقول حفظك الله كما حفظتني ومن صلاها لغير وقتها ولم يسبغ لها وضوءها ولم يتم لها خشوعها ولا ركوعها ولا سجودها خرجت وهي سوداء مظلمة تقول ضيعك الله كما ضيعتني حتى إذا كانت حيث شاء الله لفت كما يلف الثوب الخلق ثم ضرب بها وجهه رواه الطبراني في الأوسط ( الترغيب و الترهيب رقم 584 ) ( و ) كره ( كفه ) أي رفعه ولو لتراب كمشمر كم أو ذيل ( وعبثه به ) أي بثوبه ( وبجسده ) للنهي إلا لحاجة ولا بأس به خارج صلاة ( وصلاته في ثياب بذلة ) يلبسها في بيته ( ومهنة ) أي خدمة إن له غيرها وإلا لا ( وأخذ درهم ) ونحوه ( في فيه لم يمنعه من القراءة ) فلو منعه تفسد ( وصلاته حاسرا ) أي كاشفا ( رأسه للتكاسل ) ولا بأس به للتذلل وأما للإهانة بها فكفر ولو سقطت قلنسوته فإعادتها أفضل إلا إذا احتاجت لتكوير أو عمل كثير قال الشامي : قوله ( وصلاته في ثياب بذلة ) بكسر الباء الموحدة وسكون الذال المعجمة الخدمة والابتذال وعطف المهنة عليها عطف تفسير وهي بفتح الميم وكسرها مع سكون الهاء وأنكر الأصمعي الكسر حلية قال في البحر وفسرها في شرح الوقاية بما يلبسه في بيته ولا يذهب به إلى الأكابر والظاهر أن الكراهة تنزيهية اه (رد المحتار 1/ 640) ولو صلى رافعا كميه الى المرفقين كره (قاضي خان على هامش الهندية 1/ 135) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

ISLÃM THREAT OR SAVIOUR? In the aftermath of the cold war, a new perceived threat to Western ideology has emerged. The new "bogeyman" of the Western nations, and the centre piece of America's foreign policy establishment is the perceived Green Peril, the Islãmic Threat. What is the basis behind this threat? What is it about Islãm that makes the West's political system geared towards fighting an endless battle against everything Islãm stands for? History of Hatred The negative attitudes of the West have been deeply embedded into the Western psyche as a result of centuries of misunderstanding, propaganda and fear. These negative perceptions of Islãm have been expressed through every possible medium available, whether through lit, folklore, education, printed material, sound and visual media, and domestic and foreign policies. The most powerful tool in the hands of the West, the media, has been ruthless in its depiction of Islãm. The media should reflect a more sincere approach in understanding what Islãm stands for, the victimisation of the Muslim masses, and appreciate how Islãm has played a pivotal role in the development of current civilisation. Instead of slandering the qualities of the Prophet (Sallallahu Alaihi Wasallam) the West should realise the high moral standard he called for. They should realise that Islãm ruled for 1400 years wherein Christians and Jews lived in safety and comfort. They weren't tortured for their beliefs as the Muslims were in Spain during the Spanish Inquisitions. They weren't thrown to the lions as happened in Rome with the Christians. They weren't thrown out of their houses and left in slums as happened in Palestine only 50 years ago. Even Christian Scholars cannot refute the fact that Christians and Jews were doing financially well and progressed in society, some even taking high ranking administrative positions under Muslim rule. The current Islãmic resurgence is not a reaction to poverty as many would want you to believe, but an awakening to the reality that Islãm offers the solution for today's afflictions. People are converting out of free will, and in droves which includes surges from the Western world. If Islãm was a threat to the well-being of women, then you wouldn't have a conversion rate of 4 women to 1 man. If the Qur'ãn is truly full of contradictions, then at least one book would have been released with some solid evidence, without the need to resort to deceptive measures. Islãm has always been a solution to humanity, at the individual and group level. Islãm guards the honour and rights of each sex. It solidly prohibits any factor which could harm anyone is society, and its laws don't change to accommodate any current trends, electionprospects, or the whims of the leaders. Racial discrimination is something the West has only come to terms with in the late 60's. Yet Islãm gave all nationalities equal rights. Corruption, theft, deceit, fornication, sexual abuse, and disrespect to parents and elders are all not tolerated. Islãm forbids discrimination in judging, and had a superior Justice system which the West is adopting progressively. No person is given favours, there are no concessions available from any leader, president, army official or police chief. Women have custody rights if it is considered preferable for the child. A person is considered innocent before proven guilty, and guilt needs to be firmly established. The Economic and Administrative segment of Islãm is also way ahead of Western standards. Whereas Islãm has always prohibited anti-competitive behaviour in the market, it took 1300 years for the West to follow suit, with the Sherman Act in the US during the late 1800's,and the Trade Practices Act in Australia in the late 1970's. Yet Umar bin Khattab (R.A.), the second ruler after the Prophet (Salallahu Alaihi Wasallam) had introduced a more equal and supporting welfare system (when western societies were still grappling with the harsh serf system, a sort of slavery where only the land owner significantly profits). It reached a point where under Umar bin Abdul Aziz, there was no one who would accept money from the state due to their well-being. It's only a matter of time before the Islãmic contracts begin to replace the current interest system, which has devastated numerous economies, most recently those of the Asian region. Today's rulers are untouchables. They live in comfort, security, with pride, and do little for the people they are supposed to represent. They live great distances from their people, and don't feel or experience their needs. With the best food,clothing, travel, and pension, they have it made. Yet the Prophet (Sallallahu Alaihi Wasallam) would never fill his stomach, he would fast, eat just like others ate, if not worse, he travelled on a camel or horse, and would allow others to ride with him. His door was always open for anyone who needed help, and he felt shy to ask them to leave. If there was war, he fought along with his men. He didn'tstand behind a desk and issue commands, and take credit for any victories. He did his own cooking, mending and shopping. He lived amongst the people, to the extent that no one would recognise which person was the Prophet, and died amongst them. Even his successors took it upon themselves to imitate the characteristics of the Prophet (Sallallahu Alaihi Wasallam). Abu Bakr (R.A.) died with so few possessions left behind, that his successor Umar bin Khattab (R.A.) said "You have left me with such a hard example to follow, O Abu Bakr." Umar bin Khattab (R.A.) would wander the streets at night in search of anyone in need, or who was being oppressed or was not given his or her rights. If the people are happy with the way things are, and fear a leader with the qualities as the Prophet (Sallallahu Alaihi Wasallam) or his successors, then it is clear why Islam is a Peril for them. If they want a leader like the above, then it only baffles the mind as to why they fear Islãm, and the adherents to its tenants. Islam is now the fastest growing religion in the world. Its followers, unlike the media would like to portray them, are not converting out of poverty or force. Rather, they come from a variety of nations, status, financial sp, and educational attainments. This is a time when Western nations are concerned over their current way of life. The governments enjoy their financial gains and positions of power. Large corporations which thrive on the misery of others would cease to exist if the population turned to Islãm. Criminals fear Islãm because of its punishment system. People involved in gambling, illicit sex, and alcohol hate Islãm because Islãm does not tolerate such vice in society. Politicians hate Islãm because it would take away their power.The general population hate Islãm because they've been only taught so. As for Muslims, our task is a hard and uphill battle. On an individual level, we should always seek to maintain the highest calibre of character and morality. On a society level, we should continue to provide pure and easily accessible material on Islãm, through any media channel available. For non-Muslims, they cannot see Islãm and its vibrant system in action on a large scale. They cannot compare its superiority with other models unless Muslims practically show what true Islãm is. Muslims must show by their actions that Islãm advocates peace and harmony not terror, violence or crime. Muslims can remain devout and loyal to their beliefs along with living with tolerance with people of other and non-faith, upholding all the laws of their non-Muslim home-lands. We need to open Mosques to the public in order to help foster better community relations and an understanding of Muslim beliefs and practices. ISLÃMIC TARBIYAH ACADEMY 45Boothroyd Lane, West Town, Dewsbury. W. Yorkshire. WF13 2RB

I used a car park without purchasing a parking ticket. Do I owe them money? Question: Recently, I went shopping and parked my car in a private car park which is operated by a pay and display meter. I did not buy a ticket and went shopping. Do I have to owe them money? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: It is necessary for you to compensate for the number of hours you used the private car park without a parking ticket. You may put the total cost into the pay and display machine. In addition, one must repent for such an action. The Fiqh (Jurisprudence): A car park is the private property of another. In principle, one cannot use or benefit from the private property of another without prior consent of that individual. This consent can be in lieu of monetary exchange or without a monetary exchange. Parking without consent in the car park of another is a form of usurpation (al-ghaṣb) and encroachment. The usurpation of services and use of any income generating asset or land is insured and liable for compensation in all cases. Thus, he must compensate for the hours of usurpation by paying the equivalent fee (al-ujrah al-mithli).[1] The Fuqahā’ have discussed the issue of usurpation of the manāfi’ (services) of others. The Hanbali and Shafi`i jurists have ruled that services and the benefits of a usurped item are insured and compensatory in all cases[2]. The Hanafī scholars are of the view that the usurpation of the services and benefits of any income generating asset are insured and compensatory[3]. And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com [1] [تَنْبِيهٌ] قَدَّمْنَا فِي كِتَابِ الْإِجَارَاتِ أَنَّ الْمُعَدَّ لِلِاسْتِغْلَالِ غَيْرُ خَاصٍّ بِالْعَقَارِ فَقَدْ أَفْتَى فِي الْحَامِدِيَّةِ بِلُزُومِ الْأَجْرِ عَلَى مُسْتَعْمِلِ دَابَّةِ الْمُكَارِي بِلَا إذْنٍ وَلَا إجَارَةٍ وَنَقَلَ عَنْ مَنَاهِي الْأَنْقِرْوِيِّ عَنْ حَاشِيَةِ الْقُنْيَةِ عَنْ رُكْنِ الْأَئِمَّةِ اسْتَعْمَلَ ثَوْرَ إنْسَانٍ أَوْ عِجْلَتَهُ يَجِبُ عَلَيْهِ أَجْرُ الْمِثْلِ، إذَا كَانَ أَعَدَّهُ لِلْإِجَارَةِ بِأَنْ قَالَ بِلِسَانِهِ أَعْدَدْته لَهَا اهـ فَلْيُحْفَظْ فَهُوَ مَحَلُّ اشْتِبَاهٍ (حاشية ابن عابدين ج 6 ص 208) [2] أَمَّا مَنَافِعُ الْمَغْصُوبِ فَفِيهِ التَّفْصِيل الآْتِي: ذَهَبَ الشَّافِعِيَّةُ وَالْحَنَابِلَةُ إِلَى أَنَّ الْغَاصِبَ يَضْمَنُ مَنْفَعَةَ الْمَغْصُوبِ، وَعَلَيْهِ أَجْرُ الْمِثْل، سَوَاءٌ اسْتَوْفَى الْمَنَافِعَ أَمْ تَرَكَهَا تَذْهَبُ، وَسَوَاءٌ أَكَانَ الْمَغْصُوبُ عَقَارًا كَالدَّارِ، أَمْ مَنْقُولاً كَالْكِتَابِ وَالْحُلِيِّ وَنَحْوِهِمَا؛ لأَِنَّ الْمَنْفَعَةَ مَالٌ مُتَقَوِّمٌ، فَوَجَبَ ضَمَانُهُ كَالْعَيْنِ الْمَغْصُوبَةِ ذَاتُهَا. وَذَهَبَ مُتَقَدِّمُو الْحَنَفِيَّةِ إِلَى أَنَّ الْغَاصِبَ لاَ يَضْمَنُ مَنَافِعَ مَا غَصَبَهُ مِنْ رُكُوبِ الدَّابَّةِ، وَسُكْنَى الدَّارِ، سَوَاءٌ اسْتَوْفَاهَا أَوْ عَطَّلَهَا؛ لأَِنَّ الْمَنْفَعَةَ لَيْسَتْ بِمَالٍ عِنْدَهُمْ؛ وَلأَِنَّ الْمَنْفَعَةَ الْحَادِثَةَ عَلَى يَدِ الْغَاصِبِ لَمْ تَكُنْ مَوْجُودَةً فِي يَدِ الْمَالِكِ، فَلَمْ يَتَحَقَّقْ فِيهَا مَعْنَى الْغَصْبِ؛ لِعَدَمِ إِزَالَةِ يَدِ الْمَالِكِ عَنْهَا. وَأَوْجَبَ مُتَأَخِّرُو الْحَنَفِيَّةِ ضَمَانَ أَجْرِ الْمِثْل فِي ثَلاَثَةِ مَوَاضِعَ – وَالْفَتْوَى عَلَى رَأْيِهِمْ – وَهِيَ: أَنْ يَكُونَ الْمَغْصُوبُ وَقْفًا، أَوْ لِيَتِيمٍ، أَوْ مُعَدًّا لِلاِسْتِغْلاَل، بِأَنْ بَنَاهُ صَاحِبُهُ أَوِ اشْتَرَاهُ لِذَلِكَ الْغَرَضِ. (2) وَإِنْ نَقَصَ الْمَغْصُوبُ – أَيْ ذَاتُهُ – بِاسْتِعْمَال الْغَاصِبِ غَرِمَ النُّقْصَانَ؛ لاِسْتِهْلاَكِهِ بَعْضَ أَجْزَاءِ الْعَيْنِ الْمَغْصُوبَةِ. (الموسوعة الفقهية الكويتية ج 31 ص 238 ط الطبعة الأولى، مطابع دار الصفوة – مصر) [3] (قَوْلُهُ خِلَافًا لِمُحَمَّدٍ) فَإِنَّهُ كَمَا قَدَّمْنَاهُ عَنْ النِّهَايَةِ، وَإِنْ كَانَ الْغَصْبُ عِنْدَهُ بِإِزَالَةِ الْيَدِ الْمُحِقَّةِ لَكِنَّهُ فِي غَيْرِ الْمَنْقُولِ يُقِيمُ الِاسْتِيلَاءَ مَقَامَ الْإِزَالَةِ (قَوْلُهُ وَبِهِ يُفْتَى فِي الْوَقْفِ) أَيْ بِأَنْ هَلَكَ لَا بِفِعْلِ الْغَاصِبِ كَسُكْنَاهُ مَثَلًا بَلْ بِآفَةٍ سَمَاوِيَّةٍ، فَالْمُرَادُ ضَمَانُ ذَاتِهِ لَا مَنَافِعِهِ بِقَرِينَةِ مَا يَأْتِي عَنْ ظَهِيرِ الدِّينِ، وَلِأَنَّ الْكَلَامَ فِيهِ لَا فِي الْمَنَافِعِ. وَسَيَأْتِي فِي الْفَصْلِ مَتْنًا أَنَّ مَنَافِعَ الْغَصْبِ غَيْرُ مَضْمُونَةٍ إلَّا أَنْ يَكُونَ وَقْفًا أَوْ مَالَ يَتِيمٍ أَوْ مُعَدًّا لِلِاسْتِغْلَالِ فَصَرَّحَ بِضَمَانِ مَنَافِعِ الثَّلَاثَةِ، وَهُنَا صَرَّحَ بِضَمَانِ ذَاتِ الْوَقْفِ وَهَلْ مِثْلُهُ مَالُ الْيَتِيمِ وَالْمُسْتَغِلِّ؟ لَمْ أَرَهُ صَرِيحًا فَلْيُرَاجَعْ ثُمَّ رَأَيْت فِي حَاشِيَةِ الْأَشْبَاهِ قَالَ الْكَمَالُ الْفَتْوَى عَلَى ضَمَانِ الْعَقَارِ فِي ثَلَاثَةِ أَشْيَاءَ إلَخْ (حاشية ابن عابدين ج 6 ص 186) وَعِنْدَنَا لَا تُضْمَنُ الْمَنَافِعُ فِي الْفُصُولَيْنِ ذَكَرَهُ فِي الْهِدَايَةِ قُلْتُ: إلَّا فِي ثَلَاثٍ فَإِنَّهَا تُضْمَنُ فِيهَا وَيَجِبُ أَجْرُ الْمِثْلِ: مَالُ الْيَتِيمِ، وَمَالُ الْوَقْفِ، وَالْمُعَدُّ لِلِاسْتِغْلَالِ إلَّا إذَا سَكَنَ الْمُعَدُّ لِلِاسْتِغْلَالِ بِتَأْوِيلِ مِلْكٍ أَوْ عَقْدٍ كَبَيْتٍ سَكَنَهُ أَحَدُ الشَّرِيكَيْنِ فِي الْمِلْكِ أَمَّا الْوَقْفُ إذَا سَكَنَهُ أَحَدُهُمَا بِالْغَلَبَةِ بِدُونِ إذْنِ الْآخَرِ سَوَاءٌ كَانَ مَوْقُوفًا لِلسُّكْنَى أَوْ لِلِاسْتِغْلَالِ فَإِنَّهُ يَجِبُ الْأَجْرُ، وَيُسْتَثْنَى مِنْ مَالِ الْيَتِيمِ مَسْأَلَةٌ: سَكَنَتْ أُمُّهُ مَعَ زَوْجِهَا فِي دَارِهِ بِلَا أَجْرٍ لَيْسَ لَهُمَا ذَلِكَ، وَلَا أَجْرَ عَلَيْهِمَا، وَلَا تَصِيرُ الدَّارُ مُعَدَّةً لِلِاسْتِغْلَالِ بِإِجَارَتِهَا إنَّمَا تَصِيرُ مُعَدَّةً إذَا بَنَاهَا لِذَلِكَ أَوْ اشْتَرَاهَا لَهُ وَبِإِعْدَادِ الْبَائِعِ لَا تَصِيرُ مُعَدَّةً فِي حَقِّ الْمُشْتَرِي وَإِذَا أَجَّرَ الْغَاصِبُ مَا مَنَافِعُهُ مَضْمُونَةٌ مِنْ مَالِ يَتِيمٍ أَوْ وَقْفٍ أَوْ مُعَدٍّ فَعَلَى الْمُسْتَأْجِرِ الْمُسَمَّى لَا أَجْرَ الْمِثْلِ، وَلَا يَلْزَمُ الْغَاصِبَ أَجْرُ الْمِثْلِ إنَّمَا يَرُدُّ مَا قَبَضَهُ مِنْ الْمُسْتَأْجِرِ مِنْ الْأَشْبَاهِ.(مجمع الضمانات ص 126) (ولا يضمن الغاصب منافع ما غصبه) من ركوب الدابة، وسكنى الدار، وخدمة العبد؛ لأنها حصلت على ملك الغاصب؛ لحدوثها في يده، والإنسان لا يضمن ما حدث في ملكه، سواء استوفاها أو عطلها، وهذا فيما عدا ثلاثة مواضع فيجب فيها أجر المثل على اختيار المتأخرين وعليه الفتوى، وهي: أن يكون وقفاً، أو ليتيم، أو معداً للاستغلال بأن بناه أو اشتراه لذلك؛ إلا إذا سكن المعد للاستغلال بتأويل ملك كسكنى أحد الشريكين أو عقدٍ كسكنى المرتهن (اللباب في شرح الكتاب) About the author: Mufti Faraz al-Mahmudi

Ignoring the Whispers of Shaitaan Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: The way to repel stray thoughts and the whispers of Shaitaan is to deal with them with courage and determination. Dealing with them with courage and determination is to totally ignore them and not pay any attention to them. This is similar to a stray barking dog. If you interfere with it and try to silence it, it will continue barking at you. However, if you ignore it, it will automatically stop barking. Hence the best way to deal with stray thoughts and the whispers of Shaitaan is for you to totally ignore them and not pay any attention to them. (Malfoozaat Hakeemul Ummat 7/210) Ihyaauddeen.co.za

Makkah Haram Map Large view +Zoom: http://images.gph.gov.sa/attach/file..._2048x1800.jpg

Hazrat Bilaal (radhiyallahu ‘anhu) – Part Five First Mu’azzin in Islam: ‘Allaamah ibnul Atheer (rahimahullah) has mentioned that Hazrat Bilaal (radhiyallahu ‘anhu) was the first Mu’azzin in Islam. He would call out the azaan for Rasulullah (sallallahu ‘alaihi wasallam) while they were on safar (travelling) and while they were in Madinah Munawwarah. (Usdul Ghaabah 1/237) The Four Mu’azzins of Nabi (sallallahu ‘alaihi wasallam): Haafiz ibnul Qayyim (rahimahullah) has recorded that four Sahaabah (radhiyallahu ‘anhum) enjoyed the privilege and honor of being the mu’azzins of Rasulullah (sallallahu ‘alaihi wasallam). Hazrat Bilaal (radhiyallahu ‘anhu) and Hazrat ibn umme Maktoom (radhiyallahu ‘anhu) were the mu’azzins of Madinah Munawwarah. Hazrat Sa‘d Al-Quraz (radhiyallahu ‘anhu), the freed slave of Hazrat ‘Ammaar bin Yaasir (radhiyallahu ‘anhu), was the mu’azzin of Qubaa’ and Hazrat Abu Mahzoorah (radhiyallahu ‘anhu) was the mu’azzin of Makkah Mukarramah. (Zaadul Ma‘aad 1/120) Azaan on the Ka‘bah: On the occasion of Fat-he Makkah (the Conquest of Makkah), Rasulullah (sallallahu ‘alaihi wasallam) entered the Ka‘bah with Hazrat Bilaal (radhiyallahu ‘anhu) and Hazrat Usaamah (radhiyallahu ‘anhu). The musjid was filled with the Quraish who had formed rows and were watching Rasulullah (sallallahu ‘alaihi wasallam) to see what he was going to do. Other people of the Quraish were watching from the mountain tops around Makkah Mukarramah and some of the eminent personalities of the Quraish had chosen to flee and went into hiding. It was at that juncture that Rasulullah (sallallahu ‘alaihi wasallam) instructed Hazrat Bilaal (radhiyallahu ‘anhu) to ascend the Ka‘bah and call out the azaan for Zuhr salaah. When Hazrat Bilaal (radhiyallahu ‘anhu) ascended the Ka‘bah to call out the azaan , ‘Attaab bin Aseed, Haarith bin Hishaam, Suhail bin ‘Amr and Abu Sufyaan (radhiyallahu ‘anhu) were among the Quraish seated in the courtyard around the Ka‘bah. On seeing Hazrat Bilaal (radhiyallahu ‘anhu) calling out the azaan, ‘Attaab bin Aseed commented, “Allah has honored my father, Aseed, by taking his life before this day, saving him from hearing the call of the azaan today. Had he been alive and heard this call, he would have been greatly angered.” Haarith bin Hishaam remarked, “By Allah! If I regarded this religion to be true and regarded him to be calling to the truth then I would have followed him.” Haarith, however, also made the following derogatory remark, “Could Muhammed (sallallahu ‘alaihi wasallam) not find anyone to call out the azaan besides this black crow?” Suhail bin ‘Amr said, “If Allah dislikes something, he will change it.” Hazrat Abu Sufyaan (radhiyallahu ‘anhu) said, “I will not say anything as I fear that these stones will inform Nabi (sallallahu ‘alaihi wasallam) of what I said.” As soon as they had spoken, Hazrat Jibraa’eel (‘alaihis salaam) came to Nabi (sallallahu ‘alaihi wasallam) and informed him of what they had uttered. Nabi (sallallahu ‘alaihi wasallam) therefore called them and said, “I have been informed of the remarks you made.” after which he told each of them the exact remark that he had made. Haarith and ‘Attaab were amazed and immediately accepted Islam exclaiming, “We testify that you are the Rasul of Allah as you have informed us of our secret remarks! There was nobody else with us who could have possibly told you of what we said.” The following verse of the Qur’aan Al-Kareem was then revealed: يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّـهِ أَتْقَىٰكُمْ إِنَّ ٱللَّـهَ عَلِيمٌ خَبِيرٌ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may recognise each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Surah Hujuraat) (Tafseer Baghawi 4/195, Ibn Hishaam 4/43, Subulul Hudaa war Rashaad 5/248, Zaadul Ma‘aad 3/358-361) Source: Whatisislam.co.za

Wearing a Taweez Q: I like to know whether it is permissible to wear a taweez of any kind? A: It is permissible for one to wear a taweez which contains verses of the Qur'an Shareef or some of the names of Allah Ta'ala or some dua for protection, etc. provided the belief of the person wearing the taweez is correct, the purpose for which the taweez is being worn is permissible and there is nothing impermissible contained or associated with it. And Allah Ta'ala (الله تعالى) knows best. قال الشامي : قوله ( التميمة المكروهة ) أقول الذي رأيته في المجتبى التميمة المكروهة ما كان بغير القرآن وقيل هي الخرزة التي تعلقها الجاهلية اه. فلتراجع نسخة أخرى، وفي المغرب وبعضهم يتوهم أن المعاذات هي التمائم وليس كذلك إنما التميمة الخرزة ولا بأس بالمعاذات إذا كتب فيها القرآن أو أسماء الله تعالى ويقال رقاه الراقي رقيا ورقية إذا عوذه ونفث في عوذته. قالوا وإنما تكره العوذة إذا كانت لغير لسان العرب ولا يدري ما هو ولعله يدخله سحر أو كفر أو غير ذلك وأما ما كان من القرآن أو شيء من الدعوات فلا بأس به (رد المحتار 6/ 363) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Duaa before Sleeping – 6 One should recite the following duaa before going to sleep الْحَمْدُ لِلَّهِ الَّذِى كَفَانِى وَآوَانِى وَأَطْعَمَنِى وَسَقَانِى وَالَّذِى مَنَّ عَلَىَّ فَأَفْضَلَ وَالَّذِى أَعْطَانِى فَأَجْزَلَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ اللَّهُمَّ رَبَّ كُلِّ شَىْءٍ وَمَلِيكَهُ وَإِلَهَ كُلِّ شَىْءٍ أَعُوذُ بِكَ مِنَ النَّارِ All praise is due to Allah Ta’ala, who fulfilled my needs, gave me shelter, gave me food and drink, the One who favoured me and bestowed upon me great favours, and the One who provided for me bounties and granted me in abundance. Al praise is due to Allah Ta’ala in all conditions. O Allah, the Lord of everything and its Master, and the Lord of all things, I seek Your divine protection from the fire. عن ابن عمر أنه حدثه أن رسول الله صلى الله عليه وسلم كان يقول إذا أخذ مضجعه الحمد لله الذى كفانى وآوانى وأطعمنى وسقانى والذى من على فأفضل والذى أعطانى فأجزل الحمد لله على كل حال اللهم رب كل شىء ومليكه وإله كل شىء أعوذ بك من النار (ابو داود رقم 5060) Hadhrat Abdullah ibn Umar (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following Duaa when retiring to bed: الْحَمْدُ لِلَّهِ الَّذِى كَفَانِى وَآوَانِى وَأَطْعَمَنِى وَسَقَانِى وَالَّذِى مَنَّ عَلَىَّ فَأَفْضَلَ وَالَّذِى أَعْطَانِى فَأَجْزَلَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ اللَّهُمَّ رَبَّ كُلِّ شَىْءٍ وَمَلِيكَهُ وَإِلَهَ كُلِّ شَىْءٍ أَعُوذُ بِكَ مِنَ النَّارِ

Remaining Firm on Zikr Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Sometimes we begin to mislead ourselves and feel what is the need to make zikr when my mind is straying away. Hazrat Haaji Imdaadullah (rahmatullahi ‘alaih) used to say that even if the mind strays sway then too continue because you will realise the reward when your eyes close. Shaikh Abu ‘Uthmaan Nahdi used to say that make shukr that at least one organ and limb of your body is engaged in the zikr of Allah Ta‘ala. Ihyaauddeen.co.za

Is the Salaah valid if Durood is recited in the second Rakaat of a four Rakaat Salaah? Q. Is the salaah valid if a person recited the Durood in the second Rakaat of a four Rakaat Fardh Salaah? A. If a person recited the Durood (Allahumma Salli Ala Muhammad till the end) after reciting Tashahhud (At-Tahiyyatu Lillahi Wassalaawaat till the end) in the first sitting posture (Qadah-e-Ula) of a four Rakaat Fardh Salaah, then it is Waajib (necessary) to make Sajdah-e-Sahw. (Haashiyatut Tahtaawi Al Maraaqil Falaah (1/342) The method of Sajdah-e-Sahw is to make one Salaam after reciting the Tashahhud in the last sitting posture of Salaah (Qadah-e-Akheerah) and thereafter perform two Sajdas. Thereafter, the Tashahhud should be repeated, Durood should be recited, Du’aa should be read and the Salaat should be completed by making Salaam. 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