ummtaalib

Extended Warranty Q: Is it permissible to purchase an extended warranty at the time of purchasing the item (in such a manner that the fee for the warranty will be regarded to be part of the purchase price of the item)? A: If you are charged a separate amount for purchasing the extended warranty, then this is regarded as a separate transaction and will not be permissible. For further details refer to http://muftionline.co.za/node/12328 And Allah Ta'ala (الله تعالى) knows best. يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿المائدة: ٩٠﴾ عن أبى هريرة أن النبى صلى الله عليه وسلم نهى عن بيع الغرر (أبو داود #3378) ( إن شرط لمال ) في المسابقة ( من جانب واحد وحرم لو شرط ) فيها ( من الجانبين ) لأنه يصير قمارا قال الشامي في رد المحتار: قوله ( من الجانبين ) بأن يقول إن سبق فرسك فلك علي كذا وإن سبق فرسي فلي عليك كذا زيلعي وكذا إن قال إن سبق إبلك أو سهمك إلخ تاترخانية قوله ( لأنه يصير قمارا ) لأن القمار من القمر الذي يزداد تارة وينقص أخرى وسمي القمار قمارا لأن كل واحد من المقامرين ممن يجوز أن يذهب ماله إلى صاحبه ويجوز أن يستفيد مال صاحبه وهو حرام بالنص ولا كذلك إذا شرط من جانب واحد لأن الزيادة والنقصان لا تمكن فيهما بل في أحدهما تمكن الزيادة وفي الآخر الانتقاص فقط فلا تكون مقامرة لأنها مفاعلة منه (رد المحتار 6/403) فإن الغرر هو الخطر الذي استوى فيه طرف الوجود والعدم بمنزلة الشك (بدائع الصنائع 5/ 163) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Delaying in discharging zakaat Q: Is it necessary for one to spend all zakaat money before the following year's zakaat becomes waajib? A: One should not delay in discharging one's zakaat. After calculating the zakaat on the zakaat date, one should begin discharging the zakaat. Before the following years zakaat date, all the zakaat should be discharged. If one delays in discharging the zakaat until after the following year's zakaat becomes compulsory, then one will be sinful. And Allah Ta'ala (الله تعالى) knows best. ( وافتراضها عمري ) أي على التراخي وصححه الباقاني وغيره ( وقيل فوري ) أي واجب على الفور ( وعليه الفتوى ) كما في شرح الوهبانية ( فيأثم بتأخيرها ) بلا عذر قال الشامي : قوله ( وافتراضها عمري ) قال في البدائع وعليه عامة المشايخ ففي أي وقت أدى يكون مؤديا للواجب ويتعين ذلك الوقت للوجوب وإذا لم يؤد إلى آخر عمره يتضيق عليه الوجوب حتى لو لم يؤد حتى مات يأثم واستدل الجصاص له بمن عليه الزكاة إذا هلك نصابه بعد تمام الحول والتمكن من الأداء أنه لا يضمن ولو كانت على الفور يضمن كمن أخر صوم شهر رمضان عن وقته فإن عليه القضاء قوله ( وصححه الباقاني وغيره ) نقل تصحيحه في التاترخانية أيضا قوله ( أي واجب على الفور ) هذا ساقط من بعض النسخ وفيه ركاكة لأنه يؤول إلى قولنا افتراضها واجب على الفور مع أنها فريضة محكمة بالدلائل القطعية وقد يقال إن قوله افتراضها على تقدير مضاف أي افتراض أدائها وهو من إضافة الصفة إلى موصوفها فيصير المعنى أداؤها المفترض واجب على الفور أي أن أصل الأداء فرض وكونه على الفور واجب وهذا ما حققه في فتح القدير من أن المختار في الأصول أن مطلق الأمر لا يقتضي الفور ولا التراخي بل مجرد الطلب فيجوز للمكلف كل منهما لكن الأمر هنا معه قرينة الفور الخ ما يأتي قوله ( فيأثم بتأخيرها الخ ) ظاهره الإثم بالتأخير ولو قل كيوم أو يومين لأنهم فسروا الفور بأول أوقات الإمكان وقد يقال المراد أن لا يؤخر إلى العام القابل لما في البدائع عن المنتقى بالنون إذا لم يؤد حتى مضى حولان فقد أساء وأثم اه فتأمل (رد المحتار 2/ 271) فتاوى محمودية 14/ 149 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Our language is called the mother tongue because the father never gets the chance to speak

Method of performing Witr Salaah Q: What is the correct way of performing witr Salaah? A: You will start by making the intention of performing 3 rakaats of salaatul witr. You will sit for the qa`dah after the first 2 rakaats. After the tashahhud, you will stand up for the third rakaat. Upon the completion of the qiraat, you will say the takbeer raising the hands and then recite the dua of qunoot. Thereafter you will go into ruku and complete the salaah as normal. And Allah Ta'ala (الله تعالى) knows best. ( الوتر واجب ) في الأصح وهو آخر أقوال الإمام وروى عنه أنه سنة وهو قولهما وروي عنه فرضين ووفق المشايخ بين الروايات بأنه فرض عملا وهو الذي لا يترك واجب اعتقادا فلا يكفر جاحده سنة دليلا لثبوته بها وجه الوجوب قوله صلى الله عليه و سلم الوتر حق فمن لم يوتر فليس مني الوتر حق فمن لم يوتر فليس مني الوتر حق فمن لم يوتر فليس مني رواه أبو داود والحاكم وصححه والأمر وكلمة حق وعلى الوجوب ( و ) كميته ( هو ) في الوتر ( ثلاث ركعات ) يشترط فعلها ( بتسليمة ) لأن رسول الله صلى الله عليه و سلم كان يوتر بثلاث لا يسلم إلا في آخرهن صححه الحاكم وقال على شرط الشيخين ( ويقرأ ) وجوبا ( في كل ركعة منه الفاتحة وسورة ) لما روي أنه عليه السلام قرأ في الأولى منه أي بعد الفاتحة بسبح اسم ربك الأعلى وفي الثانية بقل يا أيها الكافرون وفي الثالثة بقل هو الله أحد وقنت قبل الركوع وفي حديث عائشة رضي الله عنها قرأ في الثالثة قل هو الله أحد والمعوذتين فيعمل به في بعض الأوقات عملا بالحديثين لا على الوجوب ( ويجلس ) وجوبا ( على رأس ) الركعتين ( الأوليتين منه ) للمأثور ( ويقتصر على التشهد ) لشبهة الفرضية ( ولا يستفتح ) أي لا يقرأ دعاء الافتتاح ( عند قيامه للثالثة ) لأنه ليس ابتداء صلاة أخرى ( وإذا فرغ من قراءة السورة فيها ) أي الركعة الثالثة ( رفع يديه حذاء أذنيه ) كما قدمناه إلا إذا قضاه حتى لا يرى تهاونه فيه برفعه يديه عند من يراه ( ثم كبر ) لانتقاله إلى حالة الدعاء ( و ) بعد التكبير ( قنت قائما ) لأن النبي صلى الله عليه و سلم كان يقنت في الوتر قبل الركوع (مراقي الفلاح ص374) ( وهو ثلاث ركعات بتسليمة ) كالمغرب حتى لو نسي القعود لا يعود ولو عاد ينبغي الفساد كما سيجيء ( و ) لكنه ( يقرأ في كل ركعة منه فاتحة الكتاب وسورة ) احتياطا والسنة السور الثلاث وزيادة المعوذتين لم يخترها الجمهور ( ويكبر قبل ركوع ثالثته رافعا يديه ) كما مر ثم يعتمد وقيل كالداعي ( وقنت فيه ) ويسن الدعاء المشهور ويصلي على النبي صلى الله عليه وسلم به يفتى (الدر المختار 2/ 5) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

Ta‘ziyah: The Sunnah method of consoling the bereaved By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Islām is a way of life, which guides and assists mankind through every situation. For dealing with moments of grief too, Allāh ta‘ālā has conveyed instructions through His Messenger sallallāhu ‘alayhi wasallam. There can be few instances that cause greater grief than the death of a loved one. Following the instructions brought by Rasūlullāh sallallāhu ‘alayhi wasallam will help lessen the grief and sorrow of the bereaved immensely, and make those who console them worthy of great reward. This is done through the Sunnah of ta‘ziyah. What is Ta‘ziyah? Ta‘ziyah means to console, comfort and give solace to someone who is suffering grief. The Islāmic concept of ta‘ziyah at the time of someone’s death is one of consoling the bereaved with such words or actions as will remove or lessen their grief. The aim of ta‘ziyah is to strengthen the broken-hearted and give them hope at a time when their hope may be waning; it is to lighten the load of the bereaved. To say or do things that augment or reawaken grief is not ta‘ziyah, it is taklīf (giving hardship to others). Virtues of Ta‘ziyah There are great rewards for ta‘ziyah. Rasūlullāh sallallāhu ‘alayhi wasallam said: A Muslim who consoles his brother will be clothed with garments of honour by Allāh on the Day of Qiyāmah. (Al-Bayhaqī) Whoever consoles a bereaved mother will be dressed with a (special) garment in Paradise. (At-Tirmidhī) Whoever consoles an afflicted person will receive the same reward [as the sufferer will upon his sabr]. (At-Tirmidhī) When a Muslim is afflicted with a difficulty of any sort, be it the loss of a loved one or any other hardship, and he bears it patiently then Allāh ta‘ālā rewards him for his patience. From this hadīth we learn that one who consoles an afflicted person receives the same reward that the afflicted person receives due to his patience. The patience exercised by a bereaved person, and consequently the reward, is obviously great, therefore the reward of someone who consoles the bereaved through the sunnah of ta‘ziyah is also great. How to Carry Out Ta‘ziyah There are no set words for ta‘ziyah. One should visit the bereaved and console them, bearing in mind the following points: (Ta‘ziyah can also be performed over the phone if necessary or by letter.) a) Encourage patience, reminding the bereaved of the virtues of patience. b) Make du‘ā for the bereaved, asking Allāh ta‘ālā to grant them reward in return for their loss. A du‘ā that can be read is: A‘dhamallāhu ajrak, wa ahsana ‘azā’ak, wa ghafara li mayyitik. Translation: May Allāh ta‘ālā increase your reward, and grant you good consolation, and forgive your deceased. Note: In cases where the deceased is a minor, not yet bāligh, the last part of the du‘ā (wa ghafara li mayyitik) is omitted, as the question of forgiveness for a minor does not arise. The parents should also be reminded that Rasūlullāh sallallāhu ‘alayhi wasallam said that when a child passes away he intercedes for his parents before Allāh ta‘ālā and takes them into Jannah. c) Make du‘ā for the deceased, an act that will bring cheer to the hearts of the bereaved. d) Mention the positive aspects of the situation for both the bereaved and the deceased. Ibn ‘Abbās radhiyallāhu ‘anhu says that at the time of his father’s death, a bedouin was able to console him as no one else had been able to. The bedouin recited a poem, the last part of which was: ‘Better for you than ‘Abbās is the reward you will receive after him, and Allāh is better than you for ‘Abbās.’ Through these words the grieving son was reminded that although he had suffered a loss, the gain brought by patience is superior to the loss. He was then reminded that his father may have lost the company of his son, but he had gone to meet his Creator. What is better for ‘Abbās radhiyallāhu ‘anhu, being with his son or being with Allāh ta‘ālā? e) The meaning of the verse ‘to Allāh we belong, and to Him we will return’ should be explained. We all belong to Allāh ta‘ālā, so when he takes one of us away we should not complain. And although we become separated from a loved one, it is only a temporary separation, for we will soon be returning to them. At the demise of his grandson, Rasūlullāh sallallāhu ‘alayhi wasallam consoled his daughter with the words: Inna lillāhi mā akhadha wa lahū mā a‘tā, wa kullun ‘indahū bi ‘ajalim-musammā, faltasbir waltahtasib. Translation: Whatever Allāh takes is His, and whatever He gives is His, and everything has an appointed time. So be patient and seek rewards. (Al-Bukhārī) For the deceased, it is simply a case of their appointed time having arrived; as for those left behind, it is a time to be patient and acquire great reward as a result. f) Inform the bereaved that you intend to do some optional good deeds and send the reward to the deceased. This will please and comfort the bereaved. g) When going for ta‘ziyah do not enquire into details of the illness or circumstances that preceded the death. The Time for Ta‘ziyah According to the Sharī‘ah, there are only three days for ta‘ziyah, i.e. it should only be carried out within the first three days after the death has occurred. There is an exception for people who live far away, or are out of the country or sick and so are unable to attend within the first three days: they may come for ta‘ziyah even after three days. The intent of the Sharī‘ah is to allow people to forget their grief, not have them sitting around nursing it indefinitely. For this reason, it is sunnah for an individual to go only once for ta‘ziyah. The fuqahā have written that as soon as the burial has been completed, the bereaved should get back into the normal routine of their lives, one of its benefits being that it prevents the prolonged coming and going of visitors, which only serves to keep the grief alive when it should be forgotten. It is sunnah for neighbours or friends to prepare food for the immediate family of the deceased during their moment of grief. This should be done for one day, though it is also permissible to do so for the full three days. The objective is to lighten the burden of the bereaved and ensure that food is available for them at a time when they may be too distraught to keep track of mealtimes. Sending Reward for the Deceased Another important point to remember during the time of bereavement is īsāl-ath-thawāb. This means to perform some optional good deed, e.g. tilāwah of the Qur’ān, tasbīh, sadaqah or nafl salāh, and then to ask Allāh ta‘ālā to send its reward to the deceased. When hearing of someone’s demise, along with ta‘ziyah, one’s time is best spent in īsāl-ath-thawāb. The fuqahā have written that sadaqah (giving in charity) is the best way of doing īsāl-ath-thawāb, one reason being that by spending on something that will be of lasting benefit to people, the deceased will earn a perpetual reward. These points cover the sunnah method of ta‘ziyah. It is a simple and effective way of helping those suffering loss. Any other practices or customs that may be carried out in the name of ta‘ziyah are baseless. © Islāmic Da'wah Academy

Amount of Sajdahs to perform when learning an Ayat of Sajdah in Madrassa Q. At our Maktab, we recite the verses of the Quran and repeat it at least three times with our teacher for teaching and learning purposes. My question is, if we repeat the verses of Sajdah in this way, how many Sajdahs do we make? A. If a verse of Sajdah Tilaawat is recited and is repeated in one gathering, classroom etc., then it is Waajib (necessary) on the person reciting or listening to the verse of Sajdah Tilaawat to make only one Sajdah Tilaawat. (Maraaqil-Falaah 2/102) And Allah Ta’ala Knows Best Mufti Ismaeel BassaConfirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Darul Fiqh is pleased to release this user-friendly guide to Zakat. This guide has been composed to be a quick and easy reference for all wanting to understand the laws of Zakat. This guide covers the following: What is Zakat? The conditions for Zakat A discussion on Nisab A detailed look at Zakatble and non-Zakatable assets Zakat on business stock Zakat on receivables Laws of liabilities Zakat on shares Pension schemes Ushr on agricultural produce Zakat on livestock How to pay Zakat Recipients DOWNLOAD: The-Fiqh-of-Zakat-Presentation.pdf Mufti Faraz al-Mahmudi

Preparing for the True Abode Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned: The period of time which people live in the world is extremely short in comparison to the period of time for which they will remain buried beneath the surface of the earth. Accordingly one should understand that man’s lifespan in this world compared to the Hereafter is extremely short and brief. After your demise, the various stages through which you will pass, such as the stage in the grave until the first sounding of the trumpet, the stage from the first sounding of the trumpet until the second, the thousands of years that will be spent on the plains of resurrection and finally residing in whichever abode Allah Ta’ala chooses for you in the hereafter – all these stages are hundreds of thousands of times longer than the brief period for which you live in the world. How can man remain so negligent and unconcerned of his true abode? He makes such effort for the few days he will spend in the world but fails to work and make adequate preparations for the eternal life of the Hereafter! (Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 21) - Ihyauddeen.co.za

MOTHER This is a truly BEAUTIFUL piece please read this at a slow pace, digesting every word...do not hurry....this is a treasure... For those lucky to still be blessed with your Mom, this is beautiful For those of us who aren't, this is even more beautiful. For those who are moms, you'll love this. The young mother set her foot on the path of life. "Is this the long way?" she asked. And the guide said: "Yes, and the way is hard. And you will be old before you reach the end of it. But the end will be better than the beginning." But the young mother was happy, and she would not believe that anything could be better than these years. So she played with her children, and gathered flowers for them along the way, and bathed them in the clear streams; and the sun shone on them, and the young Mother cried, "Nothing will ever be lovelier than this." Then the night came, and the storm, and the path was dark, and the children shook with fear and cold, and the mother drew them close and covered them with her mantle, and the children said, "Mother, we are not afraid, for you are near, and no harm can come." And the morning came, and there was a hill ahead, and the children climbed and grew weary, and the mother was weary. But at all times she said to the children," A little patience and we are there." So the children climbed, and when they reached the top they said, "Mother, we would not have done it without you." And the mother, when she lay down at night looked up at the stars and said,"This is a better day than the last, for my children have learned fortitude in the face of hardness. Yesterday I gave them courage. Today, I ' ve given them strength." And the next day came strange clouds, which darkened the earth, clouds of war and hate and evil, and the children groped and stumbled, and the mother said: "Look up. Lift your eyes to the light." And the children looked and saw above the clouds an everlasting glory, and it guided them beyond the darkness. And that night the Mother said, "This is the best day of all, for I have shown my children God." And the days went on, and the weeks and the months and the years, and the mother grew old and she was little and bent. But her children were tall and strong, and walked with courage. And when the way was rough, they lifted her, for she was as light as a feather; and at last they came to a hill, and beyond they could see a shining road and golden gates flung wide. And mother said,"I have reached the end of my journey. And now I know the end is better than the beginning, for my children can walk alone, and their children after them." And the children said, "You will always walk with us, Mother, even when you have gone through the gates." And they stood and watched her as she went on alone, and the gates closed after her. And they said: "We cannot see her but she is with us still. A Mother like ours is more than a memory. She is a living presence......" Your Mother is always with you.... She's the whisper of the leaves as you walk down the street; she's the smell of bleach in your freshly laundered socks; she's the cool hand on your brow when you're not well. Your Mother lives inside your laughter. And she's crystallised in every teardrop. She's the place you came from, your first home; and she's the map you follow with every step you take. She's your first love and your first heartbreak, and nothing on earth can separate you. Not time, not space... not even death! MAY WE NEVER TAKE OUR MOTHERS FOR GRANTED

Platinum rings for females Q. Are women allowed to wear rings made from platinum? A. It is permissible for women to wear gold and silver rings only. Hence, it is not permissible for women to wear rings made from platinum or any other substance apart from gold and silver. (Shaami 6/360) It is permissible for women to wear jewellery other than rings, for e.g. earrings, necklaces, bracelets etc. made from platinum and other substances. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Like Father… My previous post provided a glimpse of Khalifah ‘Umar ibn ‘Abdil ‘Azeez’s method of training his children. Now I would like to share the result of this nurturing. The Historians mention that he had fifteen children, three of which were daughters. Each of them grew up to be obedient and pious. The most accomplished of them was: ‘Abdul Malik (rahimahullah) ‘Umar (rahimahullah) says: “My son ‘Abdul Malik is most cherished to me from all my children. The Son’s effect on the Father Some Elders of that era said: “’It was the piety that ‘Umar saw in his son ‘Abdul Malik that lead ‘Umar to a pious life” Hafidh Ibn ‘Asakir writes: “He was the child of a slave girl. He was pious and assisted his father as well as encouraged him to be just” Immediately after becoming Khalifah, ‘Umar (rahimahullah) wanted to take a mid-day nap and decided he will attend to the matters of the people after the Zuhr salah. His son, ‘Abdul Malik cautioned him with the following: “O Ameerul Mumineen! What guarantee do you have that you will live till Zuhr?” ‘Umar asked him to come closer. He embraced his son, kissed him and said: “All praise is for Allah who has granted me offspring that assists me in my matters of deen.” Saying this, he left and called for those who had any need with the Ameerul Mumineen to come forward. Like Father, Like Son, Like Slave Maimoon Ibn Mehran says: “I haven’t seen a household better than the one that consisted of ‘Umar ibn ‘Abdil ‘Azeez, his son ‘Abdul Malik, and their slave; Muzahim” Rabee’ ibn Sabirah told ‘Umar: “I haven’t seen a son like your son” ‘Abdul Malik, the son of Khalifah ‘Umar ibn‘Abdil Azeez (rahimahullah), was truly a son who was an asset to his father. He constantly assisted his father in his religious affairs; cautioning him and supporting him whenever the need arose. When ‘Umar would get angry, he would calm him down. When he (the Ameerul Mumineen) needed advice, his son counselled him too. The Father’s words for his Son The following is a brief collection of the praises Khalifah ‘Umar ibn ‘Abdil ‘Azeez had for his son: “All Praise is for Allah who bestowed me with an assistant from my own family; my son ‘Abdul Malik.” “May Allah have mercy on you my son, and may He reward you beautifully on behalf of your father. I indeed see you as an aid in good works.” If it wasn’t that I fear my decision may have been hampered by the love a father has for his son, I would have said ‘Abdul Mali is fit to be the Khalifah! “O My son! I am more proud that you are my son than you are about me being your father.” To this ‘Abdul Malik replied: “O father! I prefer being what you want me to be, instead of what I want…” Demise ‘Abdul Malik (rahimahullah) passed away during the life of his father. He was only eighteen at the time of his death which was caused by a plague. Upon his death ‘Umar (rahimahullah) addressed him saying: “May Allah shower his mercy on you my son! You were indeed obedient to you father.” He then made the following du’a” اللهم اغفر لعبد الملك بن عمر، ولمن استغفر له O Allah! Forgive ‘Abdul Malik, the son of ‘Umar, and forgive those who ask for his forgiveness There was a Bedouin among those who consoled the Khalifah after his son’s demise. His words were: يعِزُّ أميرَ المؤمنين فإنه لِما قد ترى يُغَذّٰى الصغيرُ ويولَدُ هل ابنك إلا من سلالة آدم وكلٌّ على حوض المنية مورد “May the Ameerul Mumineen remain in honour, but what you see (Death) Is indeed the exact reason for which children are born and brought up (i.e, to die one day) Your son is also among the progeny of Nabi Adam (’Alaihissalam) All of which have to drink from the pond of death” Hafidh Ibn Rajab (rahimahullah) writes: “These proved to be the most consoling words for ‘Umar ibn ‘Abdil ‘Azeez” (Extracted from: Tareekh Dimashq & “Seeratu ‘Abdil Malik ibn ‘Abdil ‘Azeez”, by Hafidh Ibn Rajab Al-Hambali (rahimahullah). May Allah Ta’ala guide us all to the ways of our pious predecessors. Ameen.

It’s our offspring at stake!!! Upbringing our children in current times is truly challenging. If nothing is done soon, one cannot imagine how worse it could get. There’s nothing more sad than “loosing” your child. Tips by Khalifah ‘Umar ibn’Abdil ‘Azeez I feel that Khalifah ‘Umar ibn ‘Abdil ‘Azeez’s (rahimahullah) advice below is very apt and pertinent. :وكتب عمر بن عبد العزيز إلى مؤدب ولده خذهم بالجفاء فهو أمنع لاقدامهم ، وترك الصبحة فان عادتها تكسب الغفلة، وقلة الضحك فان كثرته تميت القلب ، وليكن أول ما يعتقدون من أدبك بغض الملاهي التي بدؤها من الشيطان ، وعاقبتها سخط الرحمن ، فانه بلغني عن الثقات من حملة العلم أن حضور المعازف واستماع الأغاني واللهج بهما ينبت النفاق في القلب كما ينبت العشب بالماء . وليفتتح كل غلام منهم بجزء من القرآن يثبت في قراءته ، فاذا فرغ منه تناول نبله وقوسه وخرج إلى الغرض حافيا ، فرمى سبعة أرشاق ، ثم انصرف إلى القائلة ، فان ابن مسعود كان يقول : ” يا بني قيلوا ، فان الشياطين لا تقيل ( ذكره ابن أبي الدنيا في : ” ذم الملاهي” ص: 9 ) Khalifah ‘Umar ibn ‘Abdul ‘Aziz (rahimahullah) wrote the following instructions to his children’s mentor (teacher) “ Be strict on them for this is more effective in restraining them. Stop them from sleeping after Fajr Salah, for this causes stupidity / negligence. They should laugh less for a lot of laughing kills the heart / soul. Let the first thing you inculcate in them be the hatred for Music, for I have heard from various People of Knowledge (‘Ulamaa) that Music develops hypocrisy in the heart just as water grows grass. Each of them should commence the day with the recitation of the Holy Quran in the proper manner. When they complete that, they should take their bows and arrows and proceed barefooted to the range. Each of them should shoot 7 times. Thereafter they should take mid-day sleep (siesta). For Sayyiduna ‘Abdullah ibn Mas’ood (radiyallahu’anhu) use to say: Oh my children! Take siesta, for verily the devils do not do so.” ( Kitabu Zhammil Malahi of Hafiz Ibn abi Dunya pg. 9) These words of Khalifah ‘Umar ibn ‘Abdil ‘Azeez (rahimahullah) give us the following lessons on upbringing of children: 1. To commence the day with the recitation of the Quran 2. Not to sleep after Fajr (until after sunrise at least) 3. To abstain from music 4. To laugh less 5. Engagement in physical activity, like archery 6. The importance of siesta (qaylulah) Each of the above are valuable lessons of life, which we as adults can implement and also inculcate in our children. Quran Recital every morning Many of us commence our day by reading the news, which is more depressing than informative or by catching up on our timeline, or sifting through emails etc. The recitation of Quran, first thing in the morning will bring barakah (blessing) in our affairs throughout the day. Our children should see us reciting the Quran after Fajr. This will subconsciously lead them on to the same. Music; they are never too young to abstain We often justify out leniency towards out kids’ indulgence in haram or makruh (repulsive) deeds by saying: “They are too young” The fact that ‘Umar ibn ‘Abdil ‘Azeez detested music even for his under aged children, demonstrates to us how we should view the training of our own. Don’t allow the seeds of hypocrisy to grow even at that tender age. The computer games that they play should be free of foul language, evil habits and the music should be turned off. Never underestimate the effect that these supposed “games” could have on an innocent mind. It’s sad, how lightly we take the issue of Music that even as adults, we repeatedly need to be cautioned of our ringtones. Who is there that can say he has never heard a musical ringtone go off while in Salah in the Masjid?! Who would have believed it if we were told a decade ago, that a time will come when a muslim will play music or at least allow it to be played while in sajdah, the closest posture we could get to Allah Ta’ala?! Entertainment Today we all look for how to be best entertained rather than spend our time usefully. Laughter and jokes have become so common, that at times one will notice people joking even at a janazah! The rare opportunity we get to ponder about death doesn’t pass with an unnecessary joke or fable being shared. Even in religious lectures, the crowds are inflated if the speaker can entertain better… As mentioned earlier, these were ‘Umar ibn ‘Abdil ‘Azeez’s (rahimahullah) guidelines for the upbringing of children. Alas many of us adults need this lesson too. Natural physical activity ‘Khalifah ‘Umar ibn ‘Abdil ‘Azeez (rahimahullah) specifically ordered the mentor to take them outdoors for archery daily. The pagan Arabs also preferred to send their kids to the villages where they could spend their time outdoors, herding goats and learning basic life skills. In fact, until a few decades ago, we too would spend our days outdoors in various activities. Today’s child may be engaging in very similar activities too, but instead of it being outdoors they do it on a screen! It’s no more physical, it’s actually electronic! Physical activity has its own benefit in early childhood development that can never be replaced with any electronic device. Parents need to carefully think of ways to keep their children occupied in a manner that won’t just keep them from bothering their parents, but ways that will enhance the child’s mind, body and Iman as well. May Allah guide us all, and may He inspire us with the correct tact in upbringing our innocent offspring. Amin. al-miftah

The three Quls are: Surah al-Ikhlaas Surah al-Falaq Surah an-Naas (Click on picture to enlarge) Audio and transliteration: Surah al-Ikhlaas - http://quran411.com/surah-ikhlas.asp Surah al-Falaq - http://quran411.com/surah-falaq.asp Surah an-Naas - http://quran411.com/surah-nas.asp

Reciting the three Quls before Sleeping One should recite the three Quls, blow on his palms and rub on his entire body thrice. عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان إذا أوى إلى فراشه كل ليلة جمع كفيه، ثم نفث فيهما فقرأ فيهما: قل هو الله أحد وقل أعوذ برب الفلق وقل أعوذ برب الناس، ثم يمسح بهما ما استطاع من جسده، يبدأ بهما على رأسه ووجهه وما أقبل من جسده يفعل ذلك ثلاث مرات (بخاري رقم 5017) Hadhrat Aaisha (Radhiallahu Anha) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would retire to bed every night, he would recite Surah Ikhlaas, Surah Falaq and Surah Naas and thereafter blow on his both palms. Subsequently, he would rub his palms upon his entire body. He would commence rubbing his palms on his head, face and the front portion of his body. He would repeat this action three times.

Placing the sutra slightly to the right or left Q: In beheshti zewar it is mentioned that the when a person is using a sutra and performing salaah, it should be placed slightly to the right or left side and not directly in front of him. Please can mufti saheb explain the reason for this? A: This appears in the Hadith. And Allah Ta'ala (الله تعالى) knows best. عن ضباعة بنت المقداد بن الأسود عن أبيها قال ما رأيت رسول الله صلى الله عليه وسلم يصلى إلى عود ولا عمود ولا شجرة إلا جعله على حاجبه الأيمن أو الأيسر ولا يصمد له صمدا (سنن أبي داود #693) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Parenting the Islamic Way Topics covered: - Aspiration and Mindset - Du‘aa - Love and Attention - From a Young Age - Education - Essential Values - Life-Skills - Disciplining - Do’s and Dont’s - Extremely Disastrous Click on the following links to download the "Parenting the Islamic Way" fanfold: Page 1 Page 2

Duaa for One’s brother in his Absence عن أبي الدرداء رضي الله عنه : أن رسول الله صلى الله عليه وسلم كان يقول : دعوة المرء المسلم لأخيه بظهر الغيب مستجابة ، عند رأسه ملك موكل كلما دعا لأخيه بخير قال الملك الموكل به: آمين ، ولك بمثل. (مسلم رقم 2733) Hadhrat Abu Dardaa (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) used to say: “The duaa made by a Muslim for his brother in his absence is accepted. Whenever he makes duaa for goodness for his brother, there is an angel that is appointed to stand at his head-side. The appointed angel says Ameen to his duaa and the angel makes duaa for him saying: ‘May Allah grant you the likeness of what you have asked for your brother.’”

Do children from a previous marriage inherit? Q. I wanted to know about the distribution of my mothers estate according to Shariah. She was survived by sons and daughters from two marriages. There are no other heirs besides her children…no husband, father, mother etc. only children. Does her children from her first marriage inherit from her estate or do all of her children from both marriages inherit from her estate? A. In the enquired case, if the only surviving heirs were her children from both marriages, then the entire estate would be distributed amongst her children. This is irrespective of whether the children of the deceased were born from the first or second marriage on condition that they are her actual children and not her stepchildren. Stepchildren do not inherit from their stepparent’s estate. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation:Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The 39 Benefits of sending Blessings upon Muhammed ( صلى الله عليه وسلم) by IbnulQayyim Ubai bin Ka’ab (may Allah be pleased with him), who said; ‘I said, ‘O Messenger of Allah, I supplicate often, so how much of my supplication should I devote to you?’ He replied, ‘as you desire’. I said, ‘a quarter of it?’ He said ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘half of it?’ He said, ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘two-thirds of it?’ He said again, ‘as you desire, but if you were to increase upon this, it would be better for you.’ Finally I said, ‘and if I dedicate my supplication in its entirety to you?’ He said, ‘then your needs will be satisfied, and your sins forgiven.’ Sahih Imam Ahmed and others Shaykhul Islam Ibnul-Qayyim collects 39 benefits, in his amazing book Jalaa ul Afhaam, regarding invoking Allah to Bless Muhammed. All of the points are based on authentic evidence from the Quran and Sunnah. قال الله تعالى: إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً [الأحزاب:56]. اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم، وبارك على محمد وعلى أزواجه كما باركت على إبراهيم، إنك حميد مجيد Al-Lahumma Şalli `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Şallayta `Alá ‘Ibrāhīma, Wa `Alá’Āli ‘Ibrāhīma ‘Innaka Ĥamīdun Majīdun Al-Lahumma Bārik `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Bārakta `Alá ‘Ibrāhīma Wa `Alá ‘Āli ‘Ibrāhīma, ‘Innaka Ĥamīdun Majīdun. Ibnul-Qayyim rahimahullah says: 1 Responding to the order of Allah, Exalted and Magnificent. 2 Following the order of Allah, Exalted and Magnificent in the sending of blessings upon His Messenger صلى الله عليه وسلم), although the blessings (requesting Blessings) differ, being from us supplication and request, and being from Allah exaltation and ennoblement. 3 Following the Angels in invocation of the Messenger ( صلى الله عليه وسلم), also. 4 The attainment of ten blessings from Allah for every one blessing upon the Messenger ( صلى الله عليه وسلم) 5 He who sends blessing upon the Prophet ( صلى الله عليه وسلم), Allah raises him by ten levels. 6 He also has written for him ten good deeds. 7 He also has erased from his record ten bad deeds. 8 The invocation increases the chance of one’s supplication being answered if it follows the supplication, as the invocation of blessings upon the Prophet ( صلى الله عليه وسلم) raises those supplications up to the Lord of the Worlds which were stalled between the heavens and the earth. 9 It is a means to receive the intercession of the Prophet ( صلى الله عليه وسلم), whether or not a specific intercession is sought. 10 It is a means to have one’s sins forgiven. 11 It is a means for Allah to satisfy his servant’s worldly needs. 12 It is a means to draw near to the Prophet ( صلى الله عليه وسلم) on the Day of Resurrection. 13 It compensates for giving charity for those who are too poor to give it. 14 It is a means of fulfilling one’s needs (Qada’ al-Haajah) 15 It is a means to receive the Prophet’s ( صلى الله عليه وسلم) blessings, and the Angels likewise. 16 It is a means of purification for he who invokes it. 17 For one who sends blessings on him ( صلى الله عليه وسلم) it is glad tidings in his life that he has been granted his place in Paradise 18 It is a means of salvation from the terror of the Day of Resurrection 19 It is a means for the Prophet ( صلى الله عليه وسلم) to return the blessings and greeting upon he who invokes it. 20 It is a means of purifying a meeting or gathering and is a means to prevent any ill talk or conduct occurring therein 21 It is a means to remember something which has been forgotten by some. 22 It is a safeguard against poverty. 23 It saves one from being branded a miser or stingy 24 It saves one from being cursed and disgraced because the one who neglects the blessings and prayers upon hearing the Prophet’s name ( صلى الله عليه وسلم) risks receiving Allah’s anger. 25 It keeps the one who invokes it steadfast upon the path to Paradise, and keeps he who neglects it from traveling the path. 26 It safeguards a believer on the Siraat (bridge over Hellfire) and makes their feet firm 27 It is a cause for the perfection of any speech which begins with the praise of Allah the Exalted and the blessings of His Messenger صلى الله عليه وسلم). 28 It is a cause for the slave to find light cast in abundance in his life to guide him on the Straight Path. 29 It refines the worshipper’s character and manners. 30 It is a means for Allah to preserve those in the heavens and the earth praising and commending he who invokes it. 31 It is a means of the worshipper to obtain blessing for himself in his work, life and provision. 32 It is a means of obtaining the mercy of Allah. 33 It sustains, increases and multiplies love for the Messenger of Allah ( صلى الله عليه وسلم), which is among the core bases of Faith, without which faith cannot be complete. 34 It earns the Prophet’s صلى الله عليه وسلم love for the servant of Allah. 35 It is a means of the worshipper’s guidance, and a source of vitality for his heart. 36 It causes the worshipper’s name to be shown to the Prophet, and the mention of the worshipper to him ( صلى الله عليه وسلم). 37 It is a means for the worshipper to find ease upon crossing the pass over the Hellfire. 38 Invoking blessing and peace upon the Prophet ( صلى الله عليه وسلم) is his right upon us, 39 Invoking blessing and peace upon the Prophet ( صلى الله عليه وسلم) in itself contains remembrance of Allah the Exalted, and is an expression of thanks to Him and a recognition of His immense favour upon His slaves by sending him to us ( صلى الله عليه وسلم). اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم، وبارك على محمد وعلى أزواجه كما باركت على إبراهيم، إنك حميد مجيد Al-Lahumma Şalli `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Şallayta `Alá ‘Ibrāhīma, Wa `Alá’Āli ‘Ibrāhīma ‘Innaka Ĥamīdun Majīdun Al-Lahumma Bārik `Alá Muĥammadin Wa `Alá ‘Āli Muĥammadin, Kamā Bārakta `Alá ‘Ibrāhīma Wa `Alá ‘Āli ‘Ibrāhīma, ‘Innaka Ĥamīdun Majīdun. ‘O Allah, Exalt and Ennoble Muhammad and the family of Muhammad, just as You Exalted and Ennobled Ibraheem and the family of Ibraheem. O Allah, send blessings upon Mohammad and upon the family of Muhammad, just as You sent blessings upon Ibraheem and upon the family of Ibraheem. Verily, You are full of praise and majesty.’ Source

Crossing in front of people performing Salaah in the Musjid Q: Is it permissible for one to cross in front of people performing Salaah in the Musjid? A: If it is a Musjid-e-kabeer (334,451 m2 or more), then it will be permissible for one to pass in front of those performing Salaah provided he avoids walking on their place of sajdah (i.e. there is the amount of one saff or more between him and those performing Salaah). If it is a Musjid-e-sagheer (a Musjid which is less 334,451 m2 ) then it is not permissible for one to pass in front of those performing Salaah in all cases. However, if a sutra is placed in front of those performing Salaah, then passing in front of them will be permissible. And Allah Ta'ala (الله تعالى) knows best. ( ولا يفسدها نظره إلى مكتوب وفهمه ) ولو مستفهما وإن كره ( ومرور مار في الصحراء أو في مسجد كبير بموضع سجوده ) في الأصح ( أو ) مروره ( بين يديه ) إلى حائط القبلة ( في ) بيت و ( مسجد ) صغير فإنه كبقعة واحدة ( مطلقا ) ( أو ) مروره ( أسفل من الدكان أمام المصلي لو كان يصلي عليها ) أي الدكان ( بشرط محاذاة بعض أعضاء المار بعض أعضائه وكذا سطح وسرير وكل مرتفع ) دون قامة المار وقيل دون السترة كما في غرر الأذكار ( وإن أثم المار ) لحديث البزار لو يعلم المار ماذا عليه من الوزر لوقف أربعين خريفا ( في ذلك ) المرور لو بلا حائل ولو ستارة ترتفع إذا سجد وتعود إذا قام. قال الشامي في رد المحتار: قوله ( بموضع سجوده ) أي من موضع قدمه إلى موضع سجوده كما في الدرر وهذا مع القيود التي بعده إنما هو للإثم وإلا فالفساد منتف مطلقا قوله ( في الأصح ) هو ما اختاره شمس الأئمة وقاضيخان وصاحب الهداية واستحسنه في المحيط وصححه الزيلعي ومقابله ما صححه التمرتاشي وصاحب البدائع واختاره فخر الإسلام ورجحه في النهاية والفتح أنه قدر ما يقع بصره على المار لو صلى بخشوع أي راميا ببصره إلى موضع سجوده وأرجع في العناية الأول إلى الثاني بحمل موضع السجود على القريب منه وخالفه في البحر وصحح الأول وكتبت فيما علقته عليه عن التجنيس ما يدل على ما في العناية فراجعه قوله ( إلى حائط القبلة ) أي من موضع قدميه إلى الحائط إن لم يكن له سترة فلو كانت لا يضر المرور وراءها على ما يأتي بيانه قوله ( في بيت ) ظاهره ولو كبيرا وفي القهستاني وينبغي أن يدخل فيه أي في حكم المسجد الصغير الدار والبيت قوله ( ومسجد صغير ) هو أقل من ستين ذراعا وقيل من أربعين وهو المختار كما أشار إليه في الجواهر قسهتاني قوله ( فإنه كبقعة واحدة ) أي من حيث إنه لم يجعل الفاصل فيه بقدر صفين مانعا من الاقتداء تنزيلا له منزلة مكان واحد بخلاف المسجد الكبير فإنه جعل فيه مانعا فكذا هنا يجعل جميع ما بين يدي المصلي إلى حائط القبلة مكانا واحدا بخلاف المسجد الكبير والصحراء فإنه لو جعل كذلك لزم الحرج على المارة فاقتصر على موضع السجود هذا ما ظهر لي في تقرير هذا المحل. (ر دالمحتار 634/1 ) أحسن الفتاوى (3/409) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Disposing of one bank's interest from another bank's account Q. Assalaamualaikum,respected mufti Saheb. I have interest money to dispose off in one bank account. However I do not have access to those funds. Can I dispose of the interest from another account ? Or do I have to dispose of it from the account where it has accrued. Shukran (Question published as received) A. In the enquired case, it is preferred to dispose of the interest money from the bank that it was accrued in. However, if the interest of one bank account is disposed of from another account or source, it will be permissible to do so. (Shaami 2/290) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Hard Times Rasulullah Sallallahu Alayhi wa Sallamhas stated,"Relief accompanies difficulties." [Al-Arbaoon Lin-Nawawi] It is the way of Allah - based on His infinite wisdom - to have mankind pass through stages in their lives. In general, people go through good times and they go through hard times. Naturally, it is when they go through hard times that they face the most psychological stress. We should know that whatever hardship or difficulties we face will come to an end soon. It, therefore, behoves us to be patient and to have good expectations concerning Allah. Allah is the Most Merciful of those who are merciful, even more merciful than a mother towards her small infant. We should realize that the Merciful will not leave us in that situation for long if we are patient for the sake of Allah. If a person lives a life of ease only, it becomes simple for him to forget about Allah. If a person is rescued by Allah in his darkest hour, that person should never afterwards forget Allah and what Allah has done for him. Indeed, there should be a close bond forged that may not have existed had Allah not tried His servant. Compiled from: Sharhul-Arbaeen Jamiatul Ulama (KZN) Council of Muslim Theologians

Is oppression and abuse also erased by good deeds? Q. In regards to bad deeds being erased by good deeds, does this also apply when people abuse and oppress others like their staff or their spouses, swearing them and even physically assaulting them? It seems like they are under the impression that their Salaat and charity absolves them of their oppression. A. With regards to good deeds erasing bad deeds as well as when we ask Allah for forgiveness, only those sins are forgiven which have infringed on our duty to Allah. As far as those sins that have infringed on the rights of people, there will be no forgiveness until the oppressed person forgives the oppressor. No amount of Salaah, charity or repentance will secure forgiveness until the oppressed person’s rights are redressed and/or the oppressed person forgives the oppressor. Rasulullah Sallallahu Alayhi wa Sallam once asked the Sahaabah Radhiyallahu Anhum: “Do you know who a bankrupt person is?” They replied: “A bankrupt person among us is the one without money or assets.” Rasulullah Sallallahu Alayhi wa Sallam then said: “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with Salaah, fasting and Zakaah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finish before their rights have been recompensed, some of their sins (i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” (Sahih Muslim, Hadith #: 2581) May Allah Ta’ala guide us all to become True Muslims in every facet of our lives, Ameen. And Allah Ta’ala Knows Best Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

MARRIAGE WITH CHRISTIAN AND JEWISH GIRLS OR BOYS Q: “When it comes to marrying a Christian or a Jewish girl or boy, the Muslims youths argue that the Holy Qur’an has allowed such a marriage. Since we are living in the midst of Jews and Christians, we pre-eminently need to know the correct and precise Islamic position in this respect. Please provide the guidance and oblige.” (Dr. Zakaullah, New York) A: The Holy Qur’an has never allowed the Muslim girls to marry a non-muslim boy, no matter whether he is a Christian or a Jew or a Hindu or a Parsi. However, the Holy Qur’an has allowed a Muslim boy to marry a Christian or a Jewish girl. But there are two important points which should always be kept in mind in this respect: 1. It is only the Christian and Jewish women that are allowed to be married by a Muslim. No woman of any other religion or belief is halal for a Muslim. The women who are Christian or Jew only by their names, and do not actually believe in any religion, like a large number of people in the Western countries, cannot be termed as “Ahl-al-Kitab” (People of the Book). They are atheists and it is not allowed in Shairah to marry an atheistic woman. 2. Shariah has allowed the Muslims to marry a Christian or a Jewish girl only where there is no apprehension that the husband or his children may come under her influence in religious matters. In the early days of the Islamic history every Muslim was duly equipped with adequate knowledge of his religion and had an unshaken commitment to the Islamic principles. Therefore, there was no apprehension that he would be misled by any foreign influence. Rather, he was supposed to convince his wife in religious issues. Therefore, if a Muslim is fully confident that his marriage with a Christian or a Jewish girl will never affect the religious life of himself or of his children, then there is no bar against such a marriage. But if he is not so confident, then, he must avoid marrying a non-Muslim girl. Even in the days of the Sahabah (the companions of the Holy Prophet (S.A.W) some people were not advised to marry a Christian or the Jewish girl for this very reason. (See 158:2/4, Musanif Ibn Abi Shaibah) Mufti Taqi Usmani