ummtaalib

Something of benefit to those under going difficulties. Taken from HERE Those moments when your forehead touches the ground when you’re praying, and there’s tears in your eyes. Tonight I feel so weak. I feel so unwanted, and I feel so small. I may over think some certain things, but I could feel that I'm losing things that I love in life. I know nothing is permanent. Everything is for temporary. Human, animals, wealth, health, air, every single thing belongs to ALLAH. I know that. But I don't know why somehow I pray that - this one thing may last. I've been crying for the past 3 days. Don't know the reason why, or maybe I know the reason, but I just pretend like I don't. I can't help myself from praying that I wont lose those precious things in my life. Ya Allah, I've gone too far from what You taught me. Forgive me. Guide me to go to the right path. There's too much love in my heart that I know it wont last. No matter how I want it badly, I know You know whats best for me. Please help me to get through this Ya Allah. 1) WE ALWAYS ASK: Why was I TESTED? AL-QURAN ANSWERS: "Do men think that they will be left alone saying,'We believe', and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false." [29:2-3] 2) WE ALWAYS ASK: Why I never get what I wanted? AL-QURAN ANSWERS: " It is possible that you dislike a thing which is good for you, and that you love a thing, which is bad for you. But Allah knows, while you know not." Surah Al-Baqarah [2:216] 3) WE ALWAYS ASK: Why was I burdened this way? AL-QURAN ANSWERS: "Allah does not place a burden to a soul greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns." Surah Al-Baqarah [2:286]& " So verily, with every difficulty there is relief: (repeated) Verily, with every difficulty there is relief." Surah Al-Insyirah [94:5-6] 4) WE ALWAYS ASK: Why am I losing hope? AL-QURAN ANSWERS: "So lose not heart, nor fall into despair: For you will be superior if you are true in Faith." Surah Al-Imran [3:139] 5) WE ALWAYS ASK: How can I face it? AL-QURAN ANSWERS: " O you who believed! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah that you may prosper." Surah Al-Imran[3:200] & "And seek(Allah's) help with patient, perseverance and prayer: It is indeed hard, except to those who bring a humbly submissive (to Allah)." Surah Al-Baqarah [2:45] 6) WE ALWAYS ASK: What do I get from all these? AL-QURAN ANSWERS: "Indeed, Allah has purchased from the believers their lives and properties (in exchange) for that they will have the garden (of Paradise)..." Surah At-Taubah [9:111] 7) WE ALWAYS ASK: To whom could I depend? AL-QURAN ANSWERS: "(Allah) suffice me: there is no god but He: On Him is my trust- He the Lord of the Throne (of Glory) Supreme." Surah At-Taaubah [9:129] 8)WE ALWAYS ASK: But I can't take it anymore! AL-QURAN ANSWERS: "...and never give up hope of Allah's Soothing Mercy; truly No one despairs of Allah's Soothing Mercy. except Those who have no faith." Surah Yusuf [9:87]& "Despairs not of the Mercy of Allah: for Allah forgives All sins for He is Often- Forgiving, Most Merciful." Surah Az-Zumar [39:53] Ya Allah, make my relationship with You so strong that I don’t need these people or this world. Ya Allah, let me thrive on Your love and the love for Your deen. Alhamdulillah for the beauties of this world You have blessed me with, but, Ya Allah, do not let me get attached to such short-lived materials.

Sunnats and Aadaab of Duaa – Part 8 1. Upon completion of the du’aa, one should rub the palms over the face. عن عمر رضي الله عنه قال : كان رسول الله صلى الله عليه وسلم إذا رفع يديه في الدعاء لم يحطهما حتى يمسح بهما وجهه. ( الترمذي رقم 3386) Hadhrat Umar (Radhiyallahu Anhu) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would raise his hands in duaa, he would not lower them until he wiped his hands over his face.” 2. Do not be hasty and impatient for the acceptance and materialising of your du`aa. عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال: لا يزال يستجاب للعبد ما لم يدع بإثم أو قطيعة رحم ما لم يستعجل. قيل: يا رسول الله ما الاستعجال؟ قال: يقول: قد دعوت وقد دعوت، فلم أر يستجيب لي، فيستحسر عند ذلك ويدع الدعاء (مسلم رقم 2735) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “A person’s duaa will continuously be accepted as long as he does not ask for something sinful or for the cutting of family ties, and as long as he is not hasty (in his duaa).” Rasulullah (Sallallahu Alaihi Wasallam) was asked: “How is a person hasty (in his duaa)?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “A person says, ‘I have made duaa and I have made duaa, yet I do not see my duaa being answered.’ He then gets tired and leaves out duaa.”

Duaa before Sleeping – 2 One should recite the following duaa before going to sleep: بِاسْمِكَ رَبِّي فَاغْفِر لي ذَنْبِي O my Rabb, with Your name (have I lay down to sleep), so forgive my sins عن عبد الله بن عمرو أن النبي صلى الله عليه و سلم كان إذا اضطجع للنوم يقول : باسمك ربي فاغفر لي ذنبي رواه أحمد وإسناده حسن (مجمع الزوائد رقم 17045) Hadhrat Abdullah bin Amr (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following duaa when retiring to bed: بِاسْمِكَ رَبِّي فَاغْفِر لي ذَنْبِي

Duaa before Sleeping - 1 One should recite the following duaa before going to sleep بِسْمِ اللَّهِ وَضَعْتُ جَنْبِى اللَّهُمَّ اغْفِرْ لِى ذَنْبِى وَأَخْسِئْ شَيْطَانِى وَفُكَّ رِهَانِى وَاجْعَلْنِى فِى النَّدِىِّ الأَعْلَى In the name of Allah Ta’ala have I placed my side down (i.e. I have lay down to sleep), O Allah, forgive my sins, repel my shaytaan from me, and free me (from my burdens and worries), and make me amongst the exalted gathering of servants. عن أبى الأزهر الأنمارى أن رسول الله صلى الله عليه وسلم كان إذا أخذ مضجعه من الليل قال: بسم الله وضعت جنبى اللهم اغفر لى ذنبى وأخسئ شيطانى وفك رهانى واجعلنى فى الندى الأعلى (ابو داود رقم 5056) Hadhrat Abul Azhar Anmaari (Radhiallahu Anhu) reports that when Rasulullah (Sallallahu Alaihi Wasallam) would retire to bed, he would recite the following duaa: بِسْمِ اللَّهِ وَضَعْتُ جَنْبِى اللَّهُمَّ اغْفِرْ لِى ذَنْبِى وَأَخْسِئْ شَيْطَانِى وَفُكَّ رِهَانِى وَاجْعَلْنِى فِى النَّدِىِّ الأَعْلَى Ihyaauddeen

How Do You Keep Up The Memorization Of The Quran During Menstruation Question: If one is memorizing the Quran, how do you keep up the memorization process during menstruation? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, it is not permissible for a woman in the state of Haidh(menstruation) to recite the Qur’an. However, you may consider the following options in order to keep up the memorization of the Qur’aan: 1. Looking inside the Qur’an without reading the Qur’aan or touching the Qur’an. 2. Listening to someone reading the Qur’aan. It is hoped that the above methods will assist you in keeping up the memorization process. And Allah Ta’āla Knows Best Mufti Ebrahim Desai.

Taking Dispensation from another Madhab Can a Hanafi Student Memorizing the Qur’an follow the Maliki School & Recite during Menstruation? Answered by Shaykh Faraz Rabbani In this particular Girl Qur’an school, where we memorize the Qur’an, teachers allow us to read and memorize the Qur’an while one has her menstrual period. And they base their permission by saying that Imam Malik issued a fatwa, giving permission for a woman to read Qur’an while having her menstrual period. Since our school is in majority “Hanafi” (only 1 or 2 students are Shafii) , and in our madhab we may practice a ruling from another madhab, even without a reason, our teachers say it is valid to follow Imam Malik in his istihad, especially since these girls are trying to memorize the Qur’an in it’s entirety, and some may have long (in days) menstrual periods, which may cause them to forgot what they have memorized because of the large amount of time in between. Though these girls read and memorize the Qur’an during their periods, they hold the Qur’an with a towel, or clothe, where as Imam Malik also gave permission to hold AND read Qur’an in this state. When I asked if I could make amel according to Rasulullah sallallahu aleyhi wa sallam’s hadith, on behalf of not reading the Qur’an during my period, they told me I was making FITNAH amongst them. They asked if I thought I was more ehl-i Takwa than Imam Malik, for not wanting to follow him, and I said, surely not, but that I would like to follow Rasulullah, for Allah says: “Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (Al-Ahzaab 33:21) What is the ruling on reading Qur’an during this state? Currently my school now leaves the decision to the student whether to read or not, and I want to know the full fatwa on this topic, to do what is right. I have read many other articles on this issue, but never specifically have I come across a fatwa “for girl students that are studying hifz”, as my teachers put it. Answer: Walaikum assalam, This is a matter of personal choice, at the end of the day. The scholars generally have two ways of dealing with the issue of following another madhhab than one’s own: 1. It is permitted to do so, but without making it a habit to always “seek out” dispensations; 2. One may not do so without a genuine hardship and need, for otherwise it is “following one’s whims,” which the Shariah has interdicted. Generally, my Syrian Hanafi teachers took the former position, though the Indian and Pakistani scholars are firm on the second position. They are both valid ‘ways’ of acting. One should stick to the second way, though, as much as possible, for it is the way of taqwa. (This is something that everyone would agree on.) The scholars of the sunni way agree, though, that the four schools, are all valid to follow, and each represents a sound operationalization of the Qur’an and Sunna, based on the interpretative principles laid down by its mujtahids. As such, a person who follows a position of any one of the four schools cannot be considered to be “going against” the Qur’an or Sunna. A well-versed scholar who understands the primary texts, fiqh, and usul, may disagree with another school, but the agreed-upon principle of sunni fuqaha is: “My position is correct with the possibility of being wrong. The position of others is wrong, with the possibility of being right,” because such differences only arose because of the probabilistic nature of the primary evidences. In the case you mention, it is true that what they mentioned is the position of Imam Malik (Allah be pleased with him), though the majority of the mujtahid imams, including Abu Hanifa and his students, did not agree, because of the primary evidence that points to the contrary. (The Malikis were aware of this evidence, but understood it differently.) Therefore, according to the first understanding (above), you could follow it and there would be nothing wrong with it. Just beware of making it a habit to seek out dispensations, and beware of those who have a habit of handing out fatwas from different schools: it is hard enough for true fuqaha to master one school, let alone four (or more). I specifically asked Shaykh Hassaan al-Hindi, in Damascus, about a sister taking the Maliki dispensation on this issue, and he said that there is nothing wrong with it. I asked, “Sidi, but what if she wants to stick to her madhhab?” He said, “Well, that is her choice.” However, if you don’t feel comfortable or prefer to stick to the second approach, this is being cautious in religion. Just beware, though, of not creating fitna or ‘discussing’ with teachers or students why you are not reciting… This was something posted a while back on the Hanafi fiqh list: Sticking to One School It is not religiously binding on the Muslim to stick to one school on all matters, without exception, as both al-Tahtawi and Ibn Abidin (Allah have mercy on them), the two leading late authorities for fatwa in the Hanafi school, both explain. Rather, there is nothing wrong with taking a dispensation if there is a need; what is impermissible is to make it a habit to seek out dispensations [i.e. even if there is no hardship or need]. The Path of Taqwa The path of taqwa, as the scholars and sufis explain, is to avoid taking dispensations unless there is genuine hardship in following one’s own school. In fact, they say that those who have learned their own school should seek out the strictest positions from other school whenever reasonably possible, so that one’s worship and practice is sound without argument. May Allah grant us beneficial knowledge, and the success to act according to it, on the footsteps of the His Beloved (Allah bless him and give him peace), with the secret of sincerity, without which actions are but lifeless forms. And Allah knows best. Wassalam, Faraz Rabbani Qibla.com Source

Female reciting Quran during her menstruation period According to the four Madhaahib Question: I have heard that a female is allowed to recite Qurān during her monthly menses according to the most authentic of scholarly opinions? Is this true? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. According to the mainstream (majority) opinion, a female is not allowed to verbally recite Qurān during her menses. This is the ruling in accordance with Hanafī Jurisprudence (Fiqh), Shāfiī Jurisprudence (Fiqh), and Hambalī (Fiqh) Jurisprudence.[1] Consider the following texts: Hanafī Jurisprudence Allāmah Sarakhsī, a well known early Hanafī Jurist of the 5th century states the following in his celebrated Jurisprudic Manual named “al-Mabsūt”: وَمِنْهَا أَنَّهَا لَا تَقْرَأُ الْقُرْآنَ (المبسوط للسرخسى، فَصْلٌ الْأَحْكَامُ الَّتِي تَتَعَلَّقُ بِالْحَيْضِ) Among the rulings pertaining to menstruation is that a female is not permitted to recite Qurān during her menses. (al-Mabsūt) Allāmah Marghīnānī Rahimahullāh, a well-known Hanafī Jurist (Faqīh) of the 6th century states: وليس للحائض والجنب والنفساء قراءة القرآن لقوله صلى الله عليه وسلم ” لا تقرأ الحائض والجنب شيئا من القرآن “ (الهداية، باب الحيض والاستحاضة) It is not permissible for a female experiencing Haidh (menstruation), a female experiencing Nifās, and an impure person to recite Qurān. This is so because Rasūlullāh Sallallāhu Alaihi Wa Sallam has stated, “A female in her menses and an impure person must not recite any Qurān. (al-Hidāyah) Shāfiī Jurisprudence Allāmah Shīrāzī Rahimahullāh, a Faqīh of the 5th century states the following regarding the issue according to Shafiī Jurisprudence: وحرم عليها الصوم والطواف وقراءة القرآن (التنبية في الفقه الشافعي،باب الحيض) A female is prohibited from fasting, Tawāf, and recitation of Qurān during her menses. (at-Tambīh) Hambalī Jurisprudence Allāmah Bahūtī, a Hambalī Faqīh of the 11th century states the following in his commentary on Zād al-Mustaqnī: (ومن لزمه الغسل) لشيء مما تقدم (حرم عليه) الصلاة والطواف ومس المصحف و (قراءة القرآن) (الروض المربع شرح زاد المستقنع، باب الغسل) It is prohibited to perform Salāh, perform Tawāf, touch the Qurān, and recite the Qurān for everyone in need of a Ghusl (such as a female experiencing menstruation) (ar-Rawdh al-Murbī) ~~~~ It is important to note that it is necessary for every individual to learn the basic laws and injunctions of Dīn in accordance with any one Madhab (Jurisprudic School of thought). Thereafter, he/she must adhere to that particular Madhab and must not jump from Madhab to Madhab. Kindly refer to the following write-up on the importance of adhering to one Madhab: At the outset, it is important to understand that all four Madhāhib (schools of thought) are on Haqq (the truth). If any individual adheres sincerely to any of the four Madhāhib (Hanafī, Shāfi’ī, Mālikī, and Hambalī), he will be following the right path. After the era of Rasūlullāh Sallallāhu Alaihi Wa Sallam and the Sahābah there was a need to codify Islāmic Fiqh (Jurisprudence). There were many chosen servants of Allāh Ta’ālā who were qualified in the field of Ijtihād i.e. to extract laws directly from Qurān and Hadīth. Among them were the four Imāms, namely Imām Abū Hanīfah, Imām Shāfi’ī, Imām Mālik, and Imām Ahmad bin Hambal Rahimahumullāh. It was the will of Allāh that the Madhāhib of these four great individuals were preserved and passed down from generation to generation. Even today, there are followers of all four schools of thought present in the world. Even though all four schools of thought are genuine, the Ulamā have ruled that it is necessary for a layman to stick to the teachings of one Madhab. The reasons for this are elaborated hereunder: It is prohibited to follow one’s desires Each Madhab is based on certain principles Man has been created for the worship of Allāh and to submit to the will of Almighty Allāh and obey His commands. The Qurān has explicitly prohibited Insān from following his baseless desires. If a layman were to choose between the rulings of the various Madhāhib without expertise in Sharīah knowledge, his criterion to determine which ruling to follow would inevitably be his internal desires. Whichever Madhab he would find to be easier and more accommodating, he would hold on tightly to that view. And in another issue if another Madhab would be more lenient, he would jump to that particular Madhab. With such an attitude, the Dīn of Allāh would become a mere play and game that would be followed by people who are in search of fulfilling their desires rather than sacrificing their desires for Allāh Ta’ālā. Based on this attitude of jumping from Madhab to Madhab, at times one reaches a conclusion that contradicts all scholars and all four Madhabs. This would result in a new and separate Madhab created by himself without having adequate knowledge of Dīn. For example, in the Hanafī Madhab, bleeding nullifies Wudhū while it does not nullify Wudhū according to the Shāfi’ī Madhab. On the other hand, touching a female nullifies Wudhū according to the Shāfi’ī Madhab while it does not nullify Wudhū according to the Hanafī Madhab (even though it is prohibited if one touches a non-Mahram female). Hence, if an individual starts to bleed and chooses to follow the Shāfi’ī view in this regards, his Wudhū is intact. If the same individual touches a female immediately after bleeding, and he chooses to follow the Hanafī stance on this issue, then according to his understanding his Wudhū is still intact. However, in such a scenario, according to both the Hanafī Madhab and Shāfi’ī Madhab the Wudhū of such a person is nullified (Hanafīs due to bleeding and Shāfi’īs due to touching a female), while his Wudhū is still intact according to his own understanding.[2] Another reason why it is necessary to follow one particular Madhab is because the system of each Madhab is based on certain broad principles. Various Juristic rulings flow from these broad principles. Hence, the laws and Masāil of one Madhab are inter-connected in that they flow from the same broad principles. If one was to pick and choose which Madhab to follow for different situations, then he would be causing disruption in the system of principles laid out by the Jurists.[3] Lastly, it is important to note at this juncture that a person who follows a Madhab is in actual fact following the teachings of Rasūlullāh Sallallāhu Alaihi Wa Sallam. He is not following the teachings of the Madhāhib so to say, rather he is following Rasūlullāh Sallallāhu Alaihi Wa Sallam the way it was understood by the Madhab. This is similar to a layman seeking religious advice from a scholar. No one would claim that the man is following the scholar himself, rather he is following the way Dīn was understood and explained by the scholaar. And Allah Ta’āla Knows Best (Mufti) Abdul Azeem bin Abdur Rahman Source

Reciting Quran during menstruation According to the Majority of Scholars Q. A salafi girl said that you can recite Quran Shareef during menstruation while looking into it and not by memory. I know that this is haraam for hanafis. What is the stand of the four imams on this, and how do I prove to her that she is wrong? A. Reciting Quran while looking into it is also deemed to be ‘reciting Quran’, even if it is not from memory. This act of reciting Quran during one’s menses is not allowed according to the majority of scholars, the verdicts are as follows: – Imam Abu Hanifa has considered it to be unlawful (Hidaya; Fathul Qadeer vol.1 pg. 148). Imam Shafi has considered it to be haram and unlawful. This is also the opinion of the great scholars from the Sahabahs and Tabieen like Umar (RA), Ali (RA), Jabir (RA), Hasan Basri, Qatada, Ata, Abul Aaliya, An Nakhi, Saeed bin Jubair, Zuhri, Ishaq and Abu Thaur. (Al Majmoo Sharhul Muhazab vol. 3 pg.282). With respect to the opinion of Imam Ahmad, Imam Tirmizi has recorded him from among those who state that a woman in menses should not recite the Holy Quran, (Tirmizi Chap. ‘What is mentioned about a woman in menses and on in Janabah (major ritual impurity) should not recite the Quran)’. Imam An Nawawi has also stated that one of the opinions of Imam Ahmad and Imam Malik is that it is unlawful(haram) for a woman in menses to recite Quran. (Al Majmoo Sharhul Muhazab vol. 3 pg.282). In Al Mughni, Ibn Qudama has mentioned that the established Mazhab of Imam Ahmad is that a woman in her menses is prohibited from reciting Al Quran. (Al Mughni vol.1 pg144). There is an established opinion of Imam Malik which states that he is of the opinion that a woman in menses can recite the Quran. His evidence for this is that ‘the days of her menses may be long, and prohibiting her from reciting the Quran may cause her to forget it. She is also excused and may have the need to recite the Quran but is incapable of acquiring purity (due to her state)’. From this explaination, we see that from among the four great Imams of Fiqh, only Imam Malik has given an allowance for the menstruating woman to recite Quran. All the others have ruled that she is prohibited from doing so. The evidence for these scholars is a tradition of the Prophet (SAS) which has been recorded by Imam Trimizi, from the tradition of Abdullah bin Umar (RA). This tradition states that Ibn Umar said, ‘the Prophet (SAS) said a woman in menses and a person in Janabah must not read anything from the Quran’. (Tirmizi, Abu Dawood, Ibn Majah). Having recorded this tradition, Imam Tirmizi said, ‘This is the statement of most of the scholars from the companions of the Prophet (SAS), the Tabi’een and those after them like Sufyan Thauri, Abdullah bin Mubarak, Imam Shafi, Imam Ahmad, Ishaq’. (Tirmizi Chap. ‘A woman in menses and person in Janabah (major impurity) must not read the Quran). Although some scholars have considered the above tradition to be weak on account of one of its narrators Isma’eel bin Ayaash, those who have mentioned prohibition have referred to the tradition in which it is clearly evident that a person who is in the state of Janabah (major ritual impurity ) must not read the Quran. In this regard, the tradition of Ali (RA) has been quoted, which states that Ali (R.A.) said ‘The Messenger of Allah (SAS) would recite Quran to us in all states except when he was in Janabah (major ritual impurity being in the state of sexual pollution) (Imam Tirmizi recorded this and then said, ‘This hadith is good and sound Chapter-A man can recite Quran in all states except in the state of Janabah. Ibn Hibban has also considered it to be Saheeh (sound)). Hakim has also considered it Saheeh (sound). Abu Dawood, Nasai and Ibn Majah have also recorded it (Tuhfatul Ahwazi vol.1 pg.476) While commenting on the above hadith, Ibn Qudama states, ‘When this (the prohibition to recite Quran ) is given for one who is in the state of Janabah (ritual impurity after sexual relations) then to a greater extent, it will be given for a woman who is in her menses, since her state of impurity is graver and more major than one who is in the state of sexual pollution. It is on account of the serious/grave nature of her state (menses), sexual relations is totally haram, fasting is prohibited and Salaah has been excused.( Al Mughni vol.1 pg.144). With respect to the opinion that states that she is allowed to recite Quran since the long duration of menses can cause her to forget the Quran, Imam Nawawi has refuted this and has said, ‘As for the fear of forgetting the Quran, this is rare, since the duration of menses is approximately six or seven days, and a woman does not normally forget in this time. ( Al Majmoo Sharhul Muhazzab vol. 3 pg.283 ). The summary of this discussion is that the majority of scholars from the Sahabahs and those afterwards, have all stated that a woman in her menses must not recite the Holy Quran. Some scholars have differentiated between ‘a woman in menses’ and ‘one who is in the state of Janabah’. However, the majority of scholars have considered the both to be on the same level of impurity, and reciting the Holy Quran will be prohibited for both. Ibn Qudama has made this very clear in his book ‘Al Mughni’ (vol. 1 pg.144) Imam Nawawi has also clearly stated that ‘the Jumhoor (majority of scholars) have taken their evidence from the riwayah (tradition) of Abdullah bin Umar (RA). Even if this is accepted to be weak, one must draw analogy upon the person in the state of Janabah’. ( Al Majmoo Sharah Al Muhazzab vol.3 pg.283). Some scholars have also spoken about the tradition of ‘the prohibition for a person in Janabah to recite Al Quran’. Regarding the different statement of scholars regarding the status of this tradition, the author of Tuhfatul Ahwazi (Commentary of Jami At Tirmizi) states, ‘there are a few traditions which speak about the prohibition of reciting Quran by one in the state of Janabah. In all of them, there may be contention, however, they become strong when they are attached to each other (that is, when some are supported by others). All together, they become sound (and authentic), so that evidence/proof be taken from them’. (Tuhfatul Ahwazi vol.1 pg.428) So, like other individual Mas’alas, it seems (from narrations) that a few scholars in the past have adopted the opinion that a menstruating woman can recite the Quran. However, as recorded by Imam Tirmizi, ‘Most of the scholars from the Sahabahs, Tabi’ee, and those after them have clearly stated that a woman in menses must not recite the Quran’ (Tirmizi) Imam An Nawawi has also stated that ‘the majority (Jumhoor) of the scholars have adopted this verdict. (Al Majmoo) And Allah knows best. Mufti Waseem Khan Source

Regarding the prohibition of reciting a portion of the Qur'an for the menstruating woman 'Abdullah ibn 'Umar relates that Prophet Sallallahu alayhi wasallamsaid, "A menstruating women or a seminally defiled person should not recite any part of the Qur'an. (Sunan al-Tirmidhi, Sunan al-Bayhaqi) There are also other hadiths transmitted by Imam Daraqutni, Tirmidhi,Nasa'i, Ibn Maja, Abu Dawud, Ibn Hibban, Hakim and others in this regard (SeeNasb al-Raya]. Shaykh (Mufti) Abdur-Rahman ibn Yusuf Mangera (HA) Taken from here

Aameen to the du'a made at the end. InshaAllah we will be adding other related articles in this topic which we pray will help someone looking for "Peace under Pressure"

Using the example of a pressure cooker which when steam builds up inside, lets out some steam, at first in a low whistling sound which goes higher as pressure builds. If this steam is not released the pressure cooker will explode. Similarly when external pressures begin building the internal stress we should not run away from the pressures or use unhealthy methods to relieve them. Use the techniques shown: Identify the pressures even if you cannot change anything Then manage them by evaluating and embracing mistakes (Muhasabah and Tawbah) Accept the decree of Allah ta'ala and be patient Be forgiving when it involves other people Make "Me time" (Turning to and remembering Allah ta'ala, talking to Him and beseeching Him) Using the above methods, the stress will not be allowed to build up to dangerous levels. A study involving people sitting for an exam showed that when people were happy and at peace they performed better than when they were upset or stressed out. Another group of people who did 15% better were those who meditated before the exam. The meditation which is referred to is where people cut themselves off from the world. In Islam we cut ourselves from the world and connect with Allah ta'ala. Our Deen is so beautiful showing so many therapeutic methods whereby we can be at peace and become better, productive people like precious gems. The mundane pressures of this world will come and go. We should have more concern about how we will face Allah ta'ala and our beloved Nabi Muhammad sallallaahu 'alayhi wasallam! يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً To the righteous it will be said “oh reassured soul, return to your Lord well pleased, and pleasing to Him” [89:27-28] May Allah ta'ala grant us such contentment of the soul that we find eternal peace with Allah ta'ala in the Aakhirah (Hereafter). ~~~ End ~~~

5. Attitude is everything Psychologists: A positive attitude helps one to cope better with high pressure situations. In order to create positive attitudes psychologists advise people to use various methods for motivation. How one perceives the situation is very important. If one takes the pressure and perceives it as a challenge it can make one a better person. Acceptance of a situation which one cannot change in itself eases the situation and helps one to focus the time and energy on things one can change which leads to one's personal, individual and spiritual development. "If only you realise that life is difficult, it would become so easy for you" Islam: Islam teaches us that in worldly matters we should look at those below us and not compare ourselves with those above us however in Deen we should compare ourselves to those who are above us. Comparing ourselves to those who are below us in worldly matters will make us be grateful for what we have while looking at those above us leads to stress because we will feel pressured to reach that status. Looking at the good things in one's life makes a bad situation good and will become a means of de-stressing. In a high pressure situation one can say, "I am in a bad situation, but I am grateful to Allah ta'ala for what I have. " Showing gratitude to Allah ta'ala will increase the good.. Allah ta'ala says in the Noble Qur'an, لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ If you are thankful (for My favors), I will most certainly give you more [14.7] Islam teaches us to be content with the decree of Allah ta'ala and making Shukr (showing gratitude) in good situations whereby Allah ta'ala will increase the blessings and making Sabr (being patient) in difficult situations through which one benefits spiritually. High pressure situations can be utilised to gain a lot of benefit. Allah ta'ala says in a Hadith Qudsi: “I am with those whose hearts are broken for My sake.”

4. Do what you love - "Me time" as known in the West Psychologists: Doing what we love helps a great deal in relieving stress. In the West it is known as "Me time". Women tend to especially need this "Me time" and it could be spending time doing what one loves like going out, having a pedicure/massage, spending time with friends etc. which rejuvenates and helps in dealing with the pressures. One should make pockets of time for things one loves doing throughout the day which helps relieving stress. It could be a few minutes for a tea break or reading a favourite book. phoning a friend etc. Islam: In Islam "Me time" is time with Allah ta'ala, remembering Him as He remembers us when we remember Him and Allah ta'ala remembering us will bring peace in the heart. "فَاذْكُرُونِي أَذْكُرْكُمْ" "Therefore remember Me. I will remember you [2:152] Dhikr (remembrance of Allah ta'ala) leads to peace. Allah ta'ala says in the Noble Qur'an: أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ Verily in the remembrance of Allah do hearts find rest! [13.28] The Dhikr of Allah ta'ala (Remembrance of Allah ta'ala) is "Me time". There are many forms of Dhikr which will lead to "Itminaan", a deep peace in the heart and there will be no anxiety, depression etc. similar to an ocean with some movement on the surface however under the surface the water is calm. The five daily Salaah are the greatest form of remembrance of Allah ta'ala. Allah ta'ala says in the Noble Qur'an: أَقِمِ الصَّلَاةَ لِذِكْرِي establish worship for My remembrance.[20.14] We often perform Salaah for reward and to fulfill an obligation however if we want real peace of heart, we should perform Salaah to remember Allah ta'ala. Our beloved Nabi Muhammad sallallaahu 'alayhi wasallam always turned to salaah in times of difficulty while we turn to other things like the phone or Facebook etc. Just the remembrance of Allah ta'ala i.e. "O Allah! You are there!" Knowing He is there will make the most difficult situation easier to bear. The recitation of the Noble Qur'an is also Dhikr. Alimah S. Ahmed related a story of a woman who suffered twenty years of abuse from her husband. When she revealed her details she didn't appear as though she could've gone through such suffering. On being asked the woman revealed she always grabbed the Qur'an and it was a source of peace for her through the worst of situations. When our beloved Nabi sallallaahu 'alayhi wasallam and his dear friend and companion, Abu Bakr (Radhiyallaahu 'anhu) were hiding in the cave during the Hijrah (Migration to Madeenah Munawwarah) and the disbelievers were right outside the cave, Abu Bakr (Radhiyallaahu 'anhu) naturally felt fear in this high stress situation. He mentioned to Nabi sallallaahu 'alayhi wasallam that if the disbelievers were to look down they would be caught. Allah ta'ala mentions this incident in the Noble Qur'an and says that Nabi Muhammad sallallaahu 'alayhi wasallam said, لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا ۖ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him [9.40] This shows that when a person says, "Allah ta'ala is with me", the immediate result is that peace will descend. Allah ta'ala is always there, we just need to search for Him and anyone who searches for Him, will find Him.

3. Evaluate & Embrace Mistakes Psychologists: Looking within and evaluating where the fault lies and embracing mistakes. Islam: In Islam evaluating yourself is called Muhaasabah and embracing/acknowledging mistakes and asking for forgiveness from Allah ta'ala is Istighfaar. If it involves wronging people then forgiveness should be sought from them too. The next step is Tawbah which is to turn around and change your life, trying not to repeat the mistakes. Even if mistakes are repeated, then tawbah should be repeated. It is like a washing machine cleaning dirty clothes repeatedly. Allah ta'ala loves those who repent and when He loves someone, it will have an effect on the heart and there will be peace in the heart. إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ Surely Allah loves those who are most repenting. [2.222] Therefore evaluating and making tawbah is a very important spiritual way of finding peace under a high pressure situation.

2. Change Lifestyle to Decrease Pressure Psychologists: The second thing which they suggest is change of lifestyle to decrease the pressures. The following techniques help in having more control of one's life which then makes one cope with pressures better. organising your life so you know what to expect time management - learning about it and applying it making a list of things to do having variations - mundane jobs can be alternated with doing things you love or having some fun avoiding doing too much at once be good to yourself, learn when and how to say no without causing hurt reduce the things which are unnecessary Islam: Allah ta'ala says in the Qura'an: يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً O believers enter into Islam completely [2:208] Islam in this context means "Peace". Therefore it means, "Enter into "peace" completely." Islam also means to submit - submission to Allah ta'ala, not the creation. Islam teaches us limits and boundaries and when we know these limits and boundaries and remain within them, the pressure decreases and the more completely we enter into Islam, the more peace there is. This does not in any way mean there will be no problems however even in the midst of major problems the heart will remain tranquil. In another verse Allah ta'ala says: مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ Whosoever doeth right, whether male or female, and is a believer, him verily We shall quicken with good life, [16.97] Doing good deeds while being in the state on Imaan leads to a good life. We may question about those who have Imaan and do a lot of good deeds, yet have many difficulties? Allah ta'ala has blessed them with tranquility of the heart so even through the apparent external pressures they remain at peace internally while others are apparently having a good, comfortable life yet they are suffering from anxieties and depression. Allah ta'ala does not test anyone beyond what they cannot bear. لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا Allah tasketh not a soul beyond its scope.[2:286] A lot of times when people breakdown it is due to self-made pressures. When a person has Allah ta'ala in their hearts and try to please Him and obey Him, he/she will not experience breakdowns. They remain at peace through the grief and difficulties of life. So many of us wish to be popular, well liked, loved, but this love will not come through beauty or being rich and famous. It will come through having Imaan and doing good deeds. Allah ta'ala says in the Qur'an, إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا Lo! those who believe and do good works, the Beneficent will appoint for them love.[19.96] Therefore if we want peace, we need to enter into Islam fully/completely and if we want love and have a good life then we need to have Imaan and do good deeds.

1. Awareness/Mindfulness Identifying the trigger even if one cannot change anything Psychologists: Identify the cause of the pressures Are the causes external or internal? The first step is being aware of the cause and the second step is to be able to manage it. This leads to potential solutions. With awareness one can make adjustments to relieve the pressures. Islam: In Islam this awareness is called "Hudhoori". It means "presence of heart" i.e. to be aware of the working of one's heart at a deeper level. The heart is the focal point of a human's existence as mentioned in a hadith of our beloved Nabi Muhammad sallallaahu 'alayhi wasallam: "....There lies within the body a piece of flesh. If it is sound, the whole body is sound; and if it is corrupted, the whole body is corrupted. Verily this piece is the heart." [bukhari & Muslim] The science of Islamic spirituality and the concept of Tazkiyah (Purification of the heart) all has to do with being aware, and then managing one's negative emotions and the diseases of the heart. This path of attaining a purified heart (Qalbi saleem) is a long process. It is a lifelong process where it is said that ten negative characteristics need to be eliminated (jealousy, spite, anger, pride, arrogance etc.) and ten positive characteristics need to be instilled (Sabr, shukr, love for Allah ta'ala etc.) so the following is a short cut for an instance source of peace. Identify the cause of the pressure and then manage it empowering the situation. In a high stress situation which cannot be changed ask yourself, "What can I do since I cannot change the external condition which is the pressure?" The answer is "I can work on myself and change my internal reaction." You can say, "I can do Sabr (Patience)" or if the pressures are caused by negative feelings regarding people, you can say, "I can forgive" as forgiving others benefits us the most and this will bring immediate results. Allah ta'ala says in the Noble Qur'an: سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى الدَّارِ "Peace unto you for that ye persevered in patience! Now how excellent is the final home!" [13:22]

The Cycle of Stress Stress can paralyse a person which leads to more stress and it becomes a vicious cycle. (Click on picture to enlarge) How do we break this cycle? The following Five Points were discussed by Alimah S. Ahmed, firstly mentioning the psychological aspect followed by the Islamic perspective

Finding Peace under Pressure workshop - 5th December 2015 Zaynab Academy Online Speaker: Alimah S. Ahmed Write-up: ummi taalib This excellent workshop was on how to deal with pressures living in a modern world where pressures have increased many fold compared to the past, especially for women who are faced with pressures of the home as a wife and mother along with educational, career and peer pressures (which does not only affect teenagers but adults as well in universities, professions etc.). Modern day psychologists and psychological studies show many ways of dealing with these pressures. Alimah S. Ahmed has taken five points and intertwined them with the Islamic perspective. Alhamdulillah, it was very beneficial as a solution and hope for those women seeking peace under pressure as well as showing us that the Noble Qur'an and the teachings of our beloved Nabi Muhammad sallallaahu 'alayhi wasallam provided these very solutions more than 1400 years ago! InshaAllah these notes become beneficial for many even though I truly cannot do justice to the talk. So firstly what is Pressure & Stress? Pressure is external conditions which makes us feel that we have to do certain things or behave in a certain manner, meet certain deadlines or fulfil certain obligations or expectations from people or even expectations from one's self i.e. a goal or a desire. There are different levels of pressures which depend on situations, backgrounds, culture etc. These pressures lead to stress which is the internal reaction. People may experience the same pressures yet react differently with some dealing with the situation calmly while others may feel the stress, some to a much higher degree than others. Stress is something everyone experiences. Allah ta'ala mentions in the Qur'an that a human being cannot get except for what he strives for. وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ "And that man hath only that for which he maketh effort" [53:39] A healthy level of stress is necessary to get ahead in life, be it in one's Deen (Religion) or Dunya (Worldly matters). It makes a person work harder. The problem comes with unhealthy levels of stress which leads to psychological problems such as anxiety, depression and even mental breakdowns. For some people stress leads to physical problems such as backache, shoulder pains and tense muscles. Stress can also affect our spiritual self like our connection with Allah ta'ala, our Imaan, our tawakkul in Him etc. Finding "Peace under Pressure" is attaining this spiritual peace. The psychologists and councillors will show us various methods to de-stress however the real peace comes when one finds this connection with Allah ta'ala, one's God, one's Creator. Due to not having this understanding many people try to find ways of relieving stress through harmful ways such as drugs, drinking, fun and futile activities or releasing stress and harming those below them. For instance a head teacher may have stress and release it on the teachers who in turn release it on the students, or a woman is under pressure from her husband or boss and may not say anything to them however takes it out on her children, which is dangerous. In the long run these methods do not change the situation nor do they release the stress. The stress needs to be released in a healthy way similar to eating healthy food instead of junk food eaten to fill the hunger when food is not ready. This is not proper nourishment. Similarly unhealthy methods of releasing stress are counterproductive. Finding real peace makes us more productive and better people.

Eating at a wedding function towards which one has given Zakaat Q. Is it permissible for a person who is giving ZAKAT for the marriage of a girl to partake of the wedding food? A. Yes. It is permissible. Once Zakaat funds have been given to the recipients of Zakaat, its status changes and it is no longer considered Zakaat. Hence if you partake of the food prepared, you will be eating from their Halaal wealth and not from Zakaat. Sayyiduna Anas Radhiyallahu Anhu reports that once meat, given as Sadaqah to Bareerah Radhiyallahu Anha, was presented to Rasulullah Sallallahu Alayhi wa Sallam. Rasulullah Sallallahu Alayhi wa Sallam remarked, “It was Sadaqah for her but is now a Hadiyyah (gift) for us.” (Bukhari) And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN)

Q. I was told that it was necessary to wear a scarf when I enter the bathroom as it is Shaytaans home. Please can you clarify whether this is true or not (Query published as received) A. The Hadith indicates that the Shayateen inhabit impure places such as the toilet and it is therefore advisable to wear a scarf or cover the head when entering the toilet. Sayyidatuna Aa'ishah (Radhiyallahu Anha) narrates that Rasulullah (Sallallahu Alayhi Wasallam) used to cover his head whenever he entered the toilet. (Bayhaqi) And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN)

Productive Holidays Rasulullah Sallallahu Alayhi wa Sallam has stated, “There are two blessings which many people waste: health and free time.” (Bukhari) The holiday period is generally a time when people have time to spare. We can while away that time in frivolous and at times sinful pursuits or we can utilise such opportunities productively. The holidays are an ideal opportunity for spending quality time with our families. Sitting in front of the television together does not count as quality time. Engaging with our families in physical activity, in laughter and clean fun is part of quality time. The Hadith encourages horsemanship, archery and swimming amongst other physical activities. Take your family out to explore the beauty of nature, and ponder over Allah’s magnificence that He displays through His creation. This will bring us closer to Him and humble us in awe of His majesty. Most importantly, sit with your family and talk about Allah Ta’ala and the beautiful Islam he has blessed us with. Discuss the life of Rasulullah Sallallahu Alayhi wa Sallam and relive with them the history of Islam. Talk to them about the real life challenges that we face and how to navigate them. We live in a time when families are fragmenting and contentment seems a distant dream. A holiday spent productively will, insha-Allah, bring the family closer together and leave us with a sense of fulfilment and satisfaction. Jamiatul Ulama (KZN) Council of Muslim Theologians

Incident of Imam Abu Hanifah (rahimahullah) and a group of Atheists A group of atheists once approached Imaam Abu Hanifah (rahimahullah) with the sinister intention of murdering him. On noticing them, Imaam Abu Hanifah (rahimahullah) decided to engage them in dialogue and so asked them, “If a person had to claim that he saw a ship which had neither a captain nor sailors to steer and navigate it, sailing through the waves of the ocean in a perfectly straight line, loading goods on one shore and offloading them on another shore, all on its own without a person to oversee and control it, what would you say?” The group immediately exclaimed, “Such a phenomenon is so illogical that no intelligent person would accept is as possible!” Imaam Abu Hanifah (rahimahullah) responded saying, “What has then happened to your intelligence? When you accept that one single ship cannot sail and operate without sailors aboard, then how do you accept that the entire universe can function and operate without Allah to control it?” The entire group was astonished at this line of reasoning and immediately repented and accepted Islam at the hands of Imaam Abu Hanifah (rahimahullah). (‘Aqaa’id-ul-Islaam page.41)

The Reality of Zikr The hadeeth says that the simile of the one who remembers Allah Ta‘ala and the one who does not remember Allah Ta’ala is like the living and the dead. Sometimes when we hear about zikr then we restrict it to just holding a tasbeeh and reciting some zikr. Yes, we cannot underestimate and undermine this ibaadat, for it has its value and effect even if done unmindfully. However, zikr has a deeper meaning. What do you mean by zikr? It refers to having the consciousness of the presence of Allah Ta‘ala with His sifaat and great qualities i.e. His power, authority, might, etc. When you remember Allah Ta‘ala with this level of remembrance then it is virtually impossible to commit a sin. If someone has got a loaded gun and you know he is hot-tempered and short-fused, and his daughter is before you and he has his finger on the trigger, will you flirt with his daughter? Even if you think of doing it your feelings will die. This is the type of feeling and awareness of Allah Ta‘ala you should bring in your mind. Source: Al-Haadi

Question: Is the 40 days after you give birth a tradition or Islamic? Women stay Indoors for 40days after giving birth Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. It is not compulsory upon women to stay in house for forty days specifically after giving birth. The tradition to remain in house after birth is due to health reasons and is not an obligation of Shari’ah. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. Daruliftaa.net idealwoman