ummtaalib

Sunnats and Aadaab of Duaa – Part 7 1. At the completion of the du`aa, one should say Aameen. عن أبي مصبح المقرائى قال كنا نجلس إلى أبى زهير النميرى وكان من الصحابة فيتحدث أحسن الحديث فإذا دعا الرجل منا بدعاء قال اختمه بآمين فإن آمين مثل الطابع على الصحيفة. قال أبو زهير أخبركم عن ذلك خرجنا مع رسول الله صلى الله عليه وسلم ذات ليلة فأتينا على رجل قد ألح فى المسألة فوقف النبى صلى الله عليه وسلم يستمع منه فقال النبى صلى الله عليه وسلم أوجب إن ختم. فقال رجل من القوم بأى شىء يختم قال « بآمين فإنه إن ختم بآمين فقد أوجب ». فانصرف الرجل الذى سأل النبى صلى الله عليه وسلم فأتى الرجل فقال اختم يا فلان بآمين وأبشر (ابو داود رقم 939) Abu Musabbih Al-Maqraaiy relates: “On one occasion we were seated by Hadhrat Abu Zuhayr An-Numayri (Radhiyallahu Anhu), who was from amongst the Sahaabah (Radhiyallahu Anhum). He was most eloquent in speech. When anyone amongst us used to engage in duaa, he would say, ‘seal the duaa with Aameen, for Aameen is like a stamp on the paper.’ He then said further, ‘should I not inform you regarding this? One night we came out with Rasulullah (Sallallahu Alaihi Wasallam) and came across a person who was fervently engaged in duaa. Rasulullah (Sallallahu Alaihi Wasallam) stopped to listen to him and said: “If he seals his duaa, he will make Jannah binding for him.” One of the people asked, “How should he seal it (his duaa)?” Rasulullah (Sallallahu Alaihi Wasallam) replied, “He should seal it with Ameen, if he seals it with Aameen, he has made Jannah binding for him.” The one who had asked Rasulullah (Sallallahu Alaihi Wasallam) went up to the person and said, “O so and so, seal your duaa with Aameen and accept the glad tidings (of Rasulullah (Sallallahu Alaihi Wasallam)).” 2. After one’s duaa, one should recite durood shareef at the end. عن عمر بن الخطاب رضي الله عنه قال : إن الدعاء موقوف بين السماء والأرض لا يصعد منه شيء حتى تصلي على نبيك صلى الله عليه و سلم (الترمذي رقم 486) Hadhrat Umar (Radhiallahu Anhu) narrates, “Duaas remain suspended between the heavens and the Earth. It does not proceed towards the heavens as long as Durood on Nabi (Sallallahu Alaihi Wasallam) has not been recited (i.e. there is no guarantee for its acceptance).

Husband controlling his wife's finances Q. My husband stops me from doing anything for my sister and family from the money I earn.He only likes it when I spend on him or buy something with it for myself so that I don't ask him for money.Right now I'm earning very low as I don't have much experience.We live abroad and whenever we go to our home country he expects me to stay more at his place and less at my parents.He doesn't tell me how he spends his money and even hides his salary.I don't know what I should do.I have bought him more expensive clothes than I ever buy for myself.He also abuses me emotionally and degrades me alot.Please help me and tell me if Islam gives the right to husbands to stop wives from spending money on their family and spending time with family? (Question published as received) A. The money that the wife earns belongs to her and she is at liberty to spend it as she pleases as long as it is within the parameters of the Shari’ah. It is permissible and in fact rewarding for the wife to spend on her family, more so if her husband is under financial constraints. However, the husband has no right to demand or expect his wife to spend money on him as the laws of Islam do not compel a woman to financially support any person. On the contrary, it is duty of the husband to spend on his wife. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ebrahim Desa Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Do I Need To Follow a Madhab? Darultahqiq.com “Do I Need To Follow a Madhab?” – Clarification Of a Common Misconception Amongst Muslims – by Mufti Muhammad Sajaad Imam Jalal al-Din al-Suyuti (d. 911 AH) said: “The difference found in the four Schools of Islamic law (Hanafi, Shafi, Maliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: ‘The Prophet (pbuh) came with one law, so where did the four Madhabs come from?” (Jazeel al-Mawahib, p.4) Is Following One Of The Four Madhabs Necessary? A Self-Assessment 1. All the sacred verses and hadith are in Arabic. The four Imams were experts in the Arabic language and I am not 2. The four Imams lived in an age that was described by the Prophet (pbuh) as the most blessed of Islamic ages. He (pbuh) said: The best of my Umma are those of my generation, then the (generation) that follows them and then the (generation) that follows them (Sahih al-Bukhari). Obviously, I cannot claim to have this distinguished credential. 3. All four Imams were attested as being the most God-fearing and pious of people by thousands of leading Ulama 4. Thousands of scholars throughout Islamic history considered the opinions of the Imams to be the most superior and refined understanding of the Qur’an and Sunna. Not a fraction of these numbers have ever attested to my wisdom or scholarly credentials 5. The four Imams have an extraordinary track record. That is, the whole Umma embraced their opinions for over a thousand years. Throughout the Muslim world, Muslims followed one of the four schools [see last section]. My view(s) cannot claim this profound acceptability. The companion Ibn Masud said: That which the Muslims deem to be good, is good with Allah (Musnad Imam Ahmad). The odd opinions I may concoct do not have this solid recommendation 6. In so many matters of life I only feel at ease if I get an expert’s advice. I turn to doctors, mechanics, architects and many other specialists to tell me what to do. My religion is the most important thing to me, thus it makes sense to rely on the greatest intellects of the Umma to guide me 7. A school is the best way to protect the Deen from untrained individuals twisting it to suit ulterior motives and desires. I do not know of a better way to protect the Deen from distortion than this 8. Other schools were never meticulously codified and refined as were the opinions of the four Imams. Thus it is a red herring to say why only follow these four and not the madhab of say, Thawri or Tabari etc. 9. If Salafism was the way of this Umma throughout its history, why would Sunni scholars continuously condemn it as a dangerous deviation? For example, the great scholar Ibn Rajab (d. 795 AH) wrote a book against them called: Refutation Of Those Who Follow Other Than The Four Schools (Ar-radd `ala man ittaba ghayr al-madhahib al-arba`a). The Dangers Of Abandoning The Four Schools We all love to be given a choice. Having a range of hats or shirts to choose from is a luxury. But it would be suicide if we brought this mentality of the marketplace into our religion. When a person says it is not obligatory for the Muslim to follow one of the established schools that is what he is doing. People are then free to shop for whatever opinion takes their fancy! This is termed making your desires into religion and it is forbidden by this verse: Have you seen the one who takes his desires as his god (45:23). If the millions and billions of Muslims were supposed to apply their minds to the verses and hadith, chaos would only result. Without the scholarly expertise (or a high level of fear of Allah ta`ala) they would make horrendous mistakes. One of the legacies of the four Imams was their accurate use of analogy. That is deducting new rulings where nothing is clearly mentioned. These master scholars expended their intellects on precisely discovering the basic reason behind a ruling (`illa). If that reason is found elsewhere, they concluded, the same ruling would apply. And likewise if it is absent in another context then the ruling does not apply. For instance, many of the intoxicants and drugs that exist today were not mentioned in revelation. Nevertheless, the Islamic jurists explained, because the basic reason behind the forbidding of alcohol was intoxication, logically these other substances must also be considered forbidden by Allah Almighty. But the Salafi/“ahle-Hadith” campaign to get rid of the schools and their rules, would have individuals (and we are witnessing it happening more and more frequently today) turning to the verses and hadith and arguing,-for example- “I think the reason why ablution (wudhu) was made necessary before prayers was due to the extreme heat people lived in back in those days. In our age we have air conditioners, deodorants etc. Thus since the original reason does not exist anymore, wudhu is no longer necessary” (!) Take another example: “The reason Islam forbade having boyfriends and girlfriends was because of the danger of children being born without there being anything to bind the father to take responsibility. Today, effective contraception is easily available and DNA testing ensures no father can deny his child, thus this fear is now fully taken care of. So Muslims should also embrace the culture of men and women freely mixing and dating.” If the regulation provided by the four schools is thrown away, how do you stop the many individuals that form part of the Umma, who are weak of iman and taqwa, from turning Islam into a carnival of desires? This horror story is the ultimate end of the simplistic call of Salafism. It is this same call that has tragically even led to individuals perpetrating mass-murder on the streets of many cities in the name of Islam! Rather, it is nothing but a subversion and mockery of Islam. The far-sighted scholars of the Ahl al-Sunna long ago understood how valuable these four schools were in safeguarding the Deen of Allah Almighty. So they issued a fatwa that it was necessary for every Muslim to learn and adhere to one of the four schools. The Verdict Of The Ulama Of The Muslim World [1] The famous Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni (419-478 AH) writes in his book Al-Burhan:“The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings.” (vol. 2, P. 1146) [2] Shaikh al-Islam Ahmad Ibn Hajr al-Haytami writes in Tuhfa al-Muhtaj fi Sharh al- Minhaj:“The claim the layman has no madh-hab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment.” (Vol.12 p.491-Kitab al-Zakah) [3] Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab:“The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hassan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halal and Haram, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madh-hab which alone he follows.” (vol.1 p. 93) [4] Shaikh Salih al-Sunusi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madh-hab al-Imam Malik:“As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh) [5] Imam Sharani, an undisputed authority in the Shafi school writes in Al-Mizan al-Kubra:“…You (O student) have no excuse left for not doing taqlīd of any madh-hab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1) [6] Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment:“I follow the truth and perform ijtihād, and I do not adhere to any madh-hab”, “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191) [7] In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajoozu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools.” (vol.11 p.163-164) [8] The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (died 560 ah):“Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them.” (Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah). [9] Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit,“There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation).” (vol.6 p.209) [10] In the commentary of the Shafi text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes:“And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madh-habs of the Mujtahid Imams (iltizam madh-hab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it.” (Kitab al-ijtihād, p.93) [11] Imam Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]:“…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to.” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively). [12] In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawani Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (died 1126 ah) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today; Abu Ḥanīfa, Malik, Shafi and Ahmad- May Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997). Download a pdf copy – link Read online:

Intermittent bleeding during Nifaas Q. Kindly provide guidance on Nifaas, What do I do when I stop bleeding after a few weeks. Do I perform a Ghusl when I stop bleeding and perform salaah and when the bleeding starts again after a few days do I stop salaah and wait till it has ended and then perform Ghusl? (Question published as received) A. The maximum number of days of Nifaas (post-natal bleeding) is forty days according to Islamic Law. If the post-natal bleeding pauses within these forty days and you feel that the bleeding is over, you should take a Ghusl and perform Salaah as normal. If bleeding resumes within forty days, it will be considered that your Nifaas has extended and you will consider yourself to be in the state of Nifaas until the bleeding stops completely or it exceeds forty days. There is no Qadha for the Salaahs that you had missed during this period. However, if Nifaas occurred during Ramadaan, Qadha must be made for the missed fasts. (Raddul Muhtar, Vol: 1, Pg: 228-229 & 299) And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Insurance for a Business Q: I purchased a business and wish to insure it. What is the Shar‘ee ruling regarding insuring one’s business? A: Insurance is haraam in Islam due to the elements of interest and gambling being found in it. One is uncertain as to whether one will be burgled in the future or not. Any transaction wherein one pays for something which is suspended upon an uncertain event is in actual fact gambling. This is the definition of gambling according to all the Ulama. In the case of gambling, one spends a certain amount of money in the hope of gaining something which is uncertain. One might lose all one's money and get nothing or one might get something more or less than what one had spent. Hence we see the element of gambling found in an insurance policy. Further, if one receives the insurance payout and one is paid more than the amount one had paid to the insurance company, then in this case the extra amount one has received is riba (interest). Hence taking out an insurance policy is impermissible in Shari'ah. And Allah Ta'ala (الله تعالى) knows best. الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللَّـهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّـهِ وَمَنْ عَادَ فَأُولَـٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿البقرة: ٢٧٥﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿المائدة: ٩٠﴾ عن جابر رضي الله عنه قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء رواه مسلم ( مشكوٰة المصابيح ص244) عن أبي هريرة عن رسول الله صلى الله عليه وسلم قال ليأتين على الناس زمان لا يبقى أحد إلا أكل الربا فإن لم يأكله أصابه من بخاره ويروى من غباره رواه أحمد وأبو داود والنسائي وابن ماجه ( مشكوٰة المصابيح ص245) وعن عبد الله بن حنظلة غسيل الملائكة قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية رواه أحمد والدراقطني وروى البيهقي في شعب الإيمان عن ابن عباس وزاد وقال من نبت لحمه من السحت فالنار أولى به ( مشكوٰة المصابيح ص245) ( إن شرط لمال ) في المسابقة ( من جانب واحد وحرم لو شرط ) فيها ( من الجانبين ) لأنه يصير قمارا قال الشامي : قوله ( ومفاده لزومه بالعقد ) انظر ما صورته وقد يقال معنى قوله لعدم العقد أي لعدم إمكانه على أن جواز الجعل فيما ذكر استحسان قال الزيلعي والقياس أن لا يجوز لما فيه من تعليق التمليك على الخطر ولهذا لا يجوز فيما عدا الأربعة كالبغل وإن كان الجعل مشروطا من أحد الجانبين اه فتأمل وبالجملة فيحتاج في المسألة إلى نقل صريح لأن ما ذكره محتمل ورأيت في المجتبى ما نصه وفي بعض النسخ فإن سبقه حل المال وإن أبى يجبر عليه اه أقول لكن هذا مخالف لما في المشاهير كالزيلعي و الذخيرة و الخلاصة و التاترخانية وغيرها من أنه لا يصير مستحقا كما مر فتدبر قوله ( من الجانبين ) بأن يقول إن سبق فرسك فلك علي كذل 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/ 402) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Becoming An Insurance Broker Q. I am currently working in the Insurance Industry. Islamically I do ‘not know if this is a correct way of earning my Rozi. If I am correct then my question will be of no relevance but I will ask anyway. I am contemplating becoming an Insurance Broker. Would that be acceptable in our Deen? (Question published as received) A. We appreciate your question and make Dua that Allah guides you towards a suitable career and grants you a permissible and suitable job. Amin. Insurance is Haraam due to it involving Riba (interest) and Gharar (uncertainty). It is not permissible for a Muslim to be an insurance broker. Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Working for a Insurance Company and the Accounting Job Question I had two questions. (1) Would it be permissible to work as a Medical Billing/Insurance Specialist? I am interested in getting into a program to become this. I would be working at a doctor’s office and handling the patients’ insurance information, talking to med. insurance companies’ about insurance claims, etc… (2) Is it permissible to have medical insurance? If not, what should we do? If Working in this field is not permissible, I would also be interested in being and accountant and handling companies’ bills and finances. Would this be permissible? ANSWER In the name of Allah, Most Compassionate, Most Merciful, Firstly, the permissibility or otherwise of an insurance policy depends on the terms and insurance policy scheme. But leaving aside mutual insurance schemes, all the insurance policies available with the traditional insurance companies run on commercial basis have an element of interest (riba) or chancing (qimar) or both, hence, not allowed. (This has been explained in previous answers). Therefore, all forms of insurance including medical insurance will be unlawful. As far as the alternative is concerned, Islamic financial institutions offer a viable and Islamically-accepted alternative, which is takaful, a form of cooperative insurance. Details of this are available through such institutions. Secondly, to directly assist another towards involvement in the sin of riba is also unlawful and sinful. Allah Almighty says: “Help ye one another in righteousness and piety, but help ye not one another in sin and rancour.” (Surah al-Ma’idah, 2) Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him and give him peace) has cursed the one who accepted usury, the one who paid it, the witness to it, and the one who recorded it. (Sunan Abu Dawud: Book 22, Number 3327) In light of the above and many other Hadiths, scholars have ruled that it would be unlawful for a Muslim to accept employment in a bank or any such institution whose dealings are primarily centred on interest-based transactions, such as an insurance company. Regarding the work of an accountant, it should be understood that the meaning of “one who records it (interest)” in the aforementioned Hadith is the one who actually writes an agreement of interest or prepares the document to evidence the transaction. It does not include a person who was not involved in the transaction of Riba itself in any way, but while preparing the accounts of a business came across a Riba transaction, and records it as an event that already took place without his involvement. The great Hadith expert (hafidh), Ibn Hajr al-Asqalani (Allah have mercy on him) States: “This (the curse of Allah in the Hadith) is applicable only to a person who has supported the relevant person in the transaction of Riba and agreed to it… The reference in the Hadith is only to a person who has helped the relevant party in the transaction of Riba by writing its agreement or being a witness to it.” (Fath al-Bari, 4/314) It would therefore be generally permitted to work as an accountant. However, as a matter of precaution a Muslim should also avoid this type of recording, but it does not fall in the category of clear prohibition. (Contemporary Fatawa, 161) And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Is Home Contents Insurance Unlawful? Question Is home contents insurance haram when living in a rented property, where carpets & curtains etc. belong to the landlord? If there was a fire, say, I could not replace such items without insurance because of the large sums involved. ANSWER In the name of Allah, Most Compassionate, Most Merciful, All prevalent forms of insurance are unlawful (haram), because they either have an element of interest (riba), gambling (qimar) or both. This was explained in detail in many earlier answers. As far as home contents insurance is concerned, the same ruling would apply. As such, it is not permitted to take out insurance for the furniture in a rented property. The premium paid to the insurance company is actually money being placed at risk. One may not receive anything in return (if nothing was to happen to the furniture), or it may bring more money with it (if damaged was caused to the furniture). This is what we call gambling. Similarly, a small amount of money is paid as premium and may bring about a larger amount in return, which is nothing but Riba. In order to save yourself from having to pay large amounts for the furniture if something was to go wrong, there are two things you can do: Firstly, have an arrangement with the landlord that you will not be responsible for any damage that was caused naturally and without you being at fault, such as fire, theft and other similar matters. Secondly, your landlord may take out an insurance cover if he wishes, and as a result he may increase your rental charge. It would be allowed for you to rent a property wherein the landlord has taken out insurance on the items and furniture. This action of his will not be attributed to you. The increased rental charge should not be considered a payment for the insurance; rather, merely a rental charge. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Conventional Insurance explained Q. Last year, I signed up with an insurance agent for a pension plan and health insurance, especially since I got badly injured a couple years ago and my parents got broke paying my medical bill. She made a convincing speech as to how beneficial they both were. I recently learned that these are haram. My imam explained to me that insurance is like a gamble and also that the interest generated is haram. I told her this on the phone that I wanted to cancel the pension plan since every month some money is coming out of my account. I already paid for the year for the health insurance. We have a small business and she tried to make a point that don’t we make a profit in our business, well that is just like the insurance company, the interest made is profit from investing in other companies, and I didn’t know how to reply to her. I understand why interest is haram, but how do I explain it to a non-Muslim? She is also a friend and customer of ours so I want to be able to explain to her without any hard feelings. Can you please advise me. In modern terms, an ‘Insurance contract is an agreement whereby one party, the insurer, in return for a consideration, the premium, undertakes to pay to the other party, the insured, a sum of money or its equivalent in kind, on the happening of a specified event, which is contrary to the insured’s financial interest’. Answer Based on contemporary Insurance experts, that which is really insured is not the items/commodities/assets which are destroyed. Instead, it is one’s financial interest that is insured. This is clearly expressed by Lord Justice Brett in the case of Castellian V. Preston-1883). He says, ‘what is it that is insured in a fire policy? Not the bricks and materials used on building the house, but the financial interest (i.e money) of the insured is the subject matter of insurance’. (Articles on Insurance by Islamic Banking and Finance Institute (UK)- pg. 56). Based on these explanations given by contemporary experts in the field of conventional Insurance, the Shariah scholars view the insurance contract as an exchange where money is being exchanged for money, over time. On one hand, the policy holder pays money in the form of premiums, and on the other hand, the Insurance Company pays a return in the form of money (with an increase) over a period of time. In Islam, this type of contract brings about the problem of Gharar (uncertainty) which leads to Maisir (gambling), and in the investments aspect, it brings about Riba (interest). All of these are totally condemned in Islam. Therefore, there are three main elements which are to be found in Conventional Insurances and become the cause for its prohibition in Islam. A brief explanation on these, are as follows:- Uncertainty (Gharar) Conventional insurance contract is basically a contract of exchange, i.e. buying and selling, whereby policy (indemnity) is sold as goods, with the premium as the price or consideration. The consideration must be certain for an exchange contract. Uncertainty (gharar) in insurance contracts pertains to ‘deliverability’ of subject matter. That is, there is the uncertainty as to:- Whether the insured will get the compensation which has been promised by the Insurance company? How much the insured will get? When will the compensation be paid? Thus, conventional insurance involves an element of uncertainty in the subject matter of the Insurance Sales Contract, which renders it void under the Islamic law. Gambling (Maisir) As expressed by contempory scholars, insurance is a contract of speculation. This has been clearly stated by Lord Mansfield in the case of Carter Vs Boehm- 1766. He says, ‘Insurance is a contract upon speculation, good faith forbids either party from concealing what he privately knows, to draw the other into a bargain, from his ignorance of that fact, and his believing to the contrary’. (Ibid). The insured loses the money paid for the premium when the insured event does not occur. The company will be in deficit if claims are higher that premium. Interest (Riba) Prohibition of Riba is central to Islamic financial ethics and law. All contracts and transactions must be free from elements of Riba. Insurance funds are invested in financial instruments which contain the element of Riba. A general overview of what has been said is that in insurance, the insured person sells his risk at a price to the counter-party, thus including an element of ‘uncertainty’ (gharar) in the contract. Under the shariah, a contract of uncertainty exists when the counter-parties do not know the nature of the counter value that they are trading. A house may burn down, costing the insurer a large sum of money, or it may not burn down in which case the insured person has paid a premium and received nothing in return. Conventional insurance is not transparent, as companies discriminate when assessing risks factors. For instance, different premiums are quoted, based on age, gender and financial status. Insurance Companies may also invest in ventures that may involve interest or some form of activity which goes against the teachings of the Shariah. Conventional insurance is not mutually beneficial, as certain individuals (share holders, for example) benefit at the expense of others. In other words, commercial insurance companies exist to serve the interest of shareholders first, not policyholders. These are some of the elements which make conventional insurance unlawful for Muslims. It should be noted however, that while declaring the mode and manner in which conventional insurance operates to be unlawful, Islam does not oppose the underlying objective of ‘Insurance’ which is Mutual help, Cooperation and joint guarantee. It also does not go against the act of taking measures against possible dangers or consequences. However, for this, Islam has its own manner of operation which is free from the prohibited elements mentioned above. In this regard, the Islamic Banking and finance industry, has recently brought about the ‘Takaful System’ which replaces the conventional concept of insurance. The Takaful (Islamic Insurance) is guided by the principles of Islam, which aims to establish a social order based on Universal brotherhood in Islam. The Prophet (SAS) clearly indicated to this when he said, ‘A Muslim is the brother of another Muslim, he neither wrongs him; nor leaves him without help; nor humiliates him’. (Muslim). And Allah knows best. Mufti Waseem Khan Source

The Hairdresser of the daughter of Fir’awn Hadhrat Ibn Abbaas (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “On the night of Mi’raaj, I perceived a beautiful fragrance. I said: O Jibreel, where is this beautiful fragrance coming from? He said: This is the fragrance of the hairdresser of the daughter of Fir’awn and her children. I asked: inform me regarding them. Jibr’aeel (Alayhis Salaam) explained: One day, whilst she was combing the hair of Firawn’s daughter, the comb fell from her hand and she said, ‘Bismillah (in the name of Allah Ta’ala).’ The daughter of Firawn asked: ‘By taking the name of the Lord, are you referring to my father?’ She said: ‘No. My Lord and the Lord of your father, Fir’awn, is Allah.’ She said: ‘I will report this to my father.’ She said: ‘You may inform him.’ The daughter informed him and he thus summoned the beautician and said: ‘O So and so, do you have a Lord other than me?’ She said: ‘Yes, my Lord and your Lord is Allaah.’ He ordered that a large pot made of copper be heated up, then he ordered that she and her children be thrown into it. She said: ‘I have a request to make to you.’ He asked: ‘What is your request?’ She said: ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said: ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she hesitated because of him, but he said: ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.” Hadhrat Ibn ‘Abbaas (Radhiyallahu Anhu) said: “Four infants spoke miraculously during their infancy: “Hadhrat Isa ibn Maryam (Alayhis Salaam), the witness of Jurayj, the witness of Yousuf (Alayhis Salaam) and the son of the hairdresser of Firawn’s daughter.” (Musnad Ahmad)

Giving someone Zakaat money to distribute Q: I have a question about zakaat money. Every year I collect zakaat money from family and friends and distribute it to those that I know are deserving of it. I wanted to know if I can also take from the zakaat money for my own needs. My personal situation is that I believe that I am eligible for zakaat. A: If people give you zakaat to distribute on their behalf to those who are deserving, then you cannot take the money for yourself even though you are eligible. And Allah Ta'ala (الله تعالى) knows best. وللوكيل أن يدفع لولده الفقير وزوجته لا لنفسه إلا إذا قال ربها ضعها حيث شئت (الدر المختار 2/ 269) لو قال لرجل ادفع زكاتي إلى من شئت أو أعطها من شئت فدفعها لنفسه لم يجز وفي جوامع الفقه جعله قول أبي حنيفة وعند أبي يوسف يجوز ولو قال ضعها حيث شئت جاز وضعها في نفسه (حاشية الشلبي علي تبيين الحقائق 1/ 305) فتاوى محمودية 14/ 167 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

NATURE OF SABR From Tarbiyatus Saalikeen Islamic Tarbiyah Academy Allah Ta’ãla says: “O People of Imãn! Adopt sabr (patience).” Rasulullah (Sallallahu Alayhi Wasallam) said: “A Believer is To be marvelled because every condition of his is good. This is exclusive to the Believer. If he attains happiness, he makes shukr (is thankful) and if calamity overtakes him, he adopts sabr.” NATURE OF SABR In man are two conflicting forces. The one force impels him towards Deen and righteousness while the other drives him towards base desires, Asserting the Deeni force and subduing the force of lust is called Sabr. In the state of Sabr, the Deeni force in man asserts its dominance over the lowly force of base desire. Its d e f i n i t i o n i s g i v e n a s follows:“Maintaining control of the nafs in the face of such things which the nafs dislikes.” THE TYPES OF SABR There are three kinds of Sabr. 1. SABR ALAL AMAL 2. SABR FIL AMAL 3. SABR ANIL AMAL SABR ALAL AMAL This means to be firm and constant in practising righteous deeds. SABR FIL AMAL This means to have sabr while engaging in the righteous deed. The nafs is held in control and prevented from diversion while engaged in the act of virtue. Acts of Ibãdat have to be discharged adequately by the observance of the principles and rules pertaining to such acts. Full attention has to be directed towards the act. SABR ANIL AMAL This means to have sabr in the non-commission of any act or to restrain the nafs from indulging in the prohibitions of Allah Ta’ãla. NI’MAT AND MUSEEBAT Ni’mat (fortune, favour, blessing) produces delight and happiness whichin turn result in muhabbat (love) tor Allah, The Benefactor. On the contrary museebat (difficulty, hardship, calamity) produces unpleasantness and grief. Thus the occasion of sabr is in the face of museebat. Museebat is the condition detested by the nafs. This condition is of two kinds: first, the form of hardship, and second true hardship. Grief and frustration follow in the wake of true hardship which is the consequence of sin. Hardship which brings about the strengthening of one’s bond with Allah and elevates one’s spiritual condition is not true hardship. It is merely a resemblance or form of hardship. It increases one’s submission to Allah Ta’ãla. The Arifeen do perceive hardship. In fact their sense of perception is sharper, but due to their gaze being on Allah Ta’ala their grief and sorrow do not exceed the limits. Difficulties are a means for the expiation of many sins. At times Allah Ta’ãla wishes to bestow a special rank of elevation to a servant, but the latter lacks the ability to attain that lofty rank solely by virtue of his righteous deeds. Allah Ta’ãla then afflicts him with some hardship by virtue of which he attains the desired lofty rank. It appears in the Hadith that on the Day of Qiyãmah the people of ni’mat (fortune and happiness) will envy those who had undergone museebat (hardship and sorrow). They will envy them and wish: “Would that our skins were cut to bits with scissors so that today we could have attained the ranks bestowed to the people of hard-ship.” It is also narrated in the Hadith that he who takes his vengeance, Allah Ta’ãla assigns his affair to him (the one who took his own course). But the one who adopts sabr, Allah Ta’ãla extracts vengeance on his behalf. Allah then sometimes awards him in this world, or may in Qiyãmah waive punishment totally from him. Allah Ta’ãla states in the Qur’ãn: “When a hardship afflicts you. say: innalillahi wa inna ilayhi raji oon (Verily, we are for Allah and unto Him will we return).” The purport of this verse is that one should engage in the zikr of إِنَّا للهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ‎ at the time of difficulty and h a r d s h i p . O n e s h o u l d meditate the meaning of this statement, that we are the exclusive property of Allah Ta’ãla; we belong to Him and He has the full right to utilize and dispose of His property as He deems fit; we are therefore, contented with the decree of Allah Ta’ãla. When hardship afflicts one, firstly remember one’s sins. S u c h r e m e m b r a n c e o f shortcomings and faults will fortify one against depression during the hardship. One will then realize the correctness of the affliction and accept it without complaint. One will regret and not complain. Secondly, meditate the reward which Allah has promised for hardship. Remembering this reward will lessen the grief and keep one resolute in the state of hardship. Never complain nor entertain the impression that Allah Ta’ãla has become displeased with one. This impression is dangerous because it weakens the bond with Allah Ta’ãla and by degrees one’s relationship with Allah Ta’ãla becomes effaced. Consider hardship as either a punishment or a trial and contemplate its reward. At the time of hardship, the Shariat instructs sabr and firmness. For every hardship, the compensation will be good. There is, most assuredly, benefit in hardship, in this world as well as in the Akhirat although one may not be able to understand the worldly benefit therein. ACQUIRING SABR S ab r is inculcated by weakening the desires of lust and emotion

A Brief Guide to Tazkiyah by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh The condition of the heart is in reality the factor which controls a person's conduct. A person who has reformed his heart will never act contrary to the Commands of Allāh ta'ālā at any given moment. In every breath of his life he will be mindful of Allāh's Pleasure. In contrast, a person who has not purified his heart from evil traits will find himself slipping at every step on the path reaching the Pleasure of Allāh ta'ālā. So much so that many times his apparent good actions, though they may seem righteous to him and others, will not bear any fruit in the hereafter; rather they will have an adverse effect and lead to the displeasure of Allāh ta'ālā. Take the example of a person performing salāh; his apparent action is good and of piety, but if his heart is not purified from riyā (ostentation), then this very salāh will cause the displeasure of Allāh ta'ālā. The hadīth of Rasūlullāh sallallāhu 'alayhi wasallam directs us towards this very fact: Indeed there is a piece of flesh in the body; if it is sound, then the whole body will be sound and if it is corrupt then the whole body will be corrupt. Indeed it is the heart. (Al-Bukhārī) Therefore, to tread the path of purification and rid one's self from the evil traits of the heart is very important and necessary. For one to purify his soul and carry out the process of tazkiyah, the following are some essential points: 1. Mujāhadah of carrying out the Commands of Allāh ta'ālā There are two parts to mujāhadah: a. The carrying out of all farāidh and wājibāt, and abstaining from all the harām and makrūh tahrīmī (prohibitively detested) acts, succinctly summarised as all the compulsory Do's and Don'ts. b. The performance of optional worships and preferable acts, and to abstain from the makrūh tanzīhī (detestable/not preferable) acts. The failure to observe any action from the first part is a sin, hence one must exert every effort to carry these out. The struggle in doing so is in essence the true mujāhadah, which is the foundation for spiritual reformation and progress. Hadhrat Thānwī rahimahullāh states: The gist of tasawwuf is that when the nafs becomes indolent in carrying out the obedience to Allāh ta'ālā, then force the nafs to carry out that obedience and when the nafs becomes lazy in abstaining from the disobedience to Allāh ta'ālā then force the nafs to stay away from that disobedience; this is what is called mujāhadah. It is through this, a person acquires the connection of Allāh ta'ālā and through this a person continually makes progress in his connection with Allāh ta'ālā. Once a person reaches this level of mujāhadah and always remains in obedience to Allāh ta'ālā, he is known as a muttaqī and the special friend of Allāh ta'ālā for whom Jannah is guaranteed and all that which has been promised by Allāh ta'ālā: Listen, the friends of Allāh shall have no fear, nor shall they grieve. Those who have believed and have become muttaqī servants. For them there is the good news in the worldly life and in the hereafter. (10:62-64) One should note that as we are humans, we will no doubt falter and make errors. During such moments, one needs to immediately resort to tawbah and repent. This is also part of taqwā. Allāh ta'ālā states with regards to His muttaqī servants: And those who, when they happen to commit a shameful act or wrong themselves, remember Allāh, then, seek forgiveness for their sins. (3:135) Therefore, as long as a person remains in the cycle of taqwā (abstaining from sins) and tawbah (repentance) he remains a friend of Allāh ta'ālā. There is nothing more beloved to Allāh ta'ālā than this. ... And my bondsman gains the most closeness to Me through the farā'idh... (Al-Bukhārī) Alongside this obligatory mujāhadah of taqwā and tawbah, a person must make an effort to remain steadfast on the second part of mujāhadah, the performance of as much optional worship as possible and abstain from makrūh tanzīhī (detestable/not preferable) acts. This includes sunnah, mustahab and nafl acts. One should be especially particular in adopting as many sunnah acts as possible. This extra struggle will prove extremely beneficial in maintaining and strengthening the stamina to observe all the compulsory Do's and Don'ts. Furthermore, it will enhance one's connection with Allāh ta'ālā even more and he will become the beloved of Allāh ta'ālā. ...and then he continues to progress in this closeness through nawāfil (optional worships) until I love him. And when I love him, I become his ears with which he hears, and his eyes with which he sees, and his hands with which he grasps, and his feet with which he walks and if he asks from Me, I definitely grant him and if he seeks refuge from Me I grant him refuge... (Al-Bukhārī) 2. Adopt good Company A crucial element in the reformation of the self is good company. The company of the pious mashāyikh is one of the greatest factors towards soul purification. It is for this reason great emphasis is given to choosing a spiritual guide for one's reformation, as without such a medium it is extremely difficult, if not practically impossible, to reach purification. In this regard, the best company for a person is his spiritual guide, his Shaykh. If the company of one's Shaykh is not available, or if one has yet to appoint a Shaykh for himself, then one should for the time being seek the company of any of the pious mashāyikh. If a person already has a Shaykh, then guidance should be sought from him as to how he should benefit from the company of other mashāyikh, if and when the opportunity arises. If a person cannot find the company of the mashāyikh, then he should seek any other good company. If one is unable to find any pious company, he should seek someone who is more superior to him in religion and piety. Muftī Shafī' rahimahullāh used to state, 'Is not the local muadhdhin more pious than yourself?' So if mashāyikh are not available then one should go and benefit from at least any level of good company, as this will also benefit a person. If one cannot even find such company, then, at the least, one should avoid every form of bad company. Bad company can take different forms beyond the literal sense, and includes all activities that cause heedlessness of the hereafter. When taking benefit from one's Shaykh a person should be mindful of the etiquettes. It is also important to understand that an important aspect in benefitting from the Shaykh, is regularly informing him of one's spiritual condition and following his guidance. Merely attending the Shaykh's gatherings without due consideration of informing and following the Shaykh's guidance cannot lead a person to gain spiritual rectification. When a person does not inform the Shaykh of his spiritual condition or does not follow the guidance given, then the Shaykh may become less inclined towards him. A similitude is that of a doctor attending to a patient with eagerness and concern. However, the doctor will subsequently lose inclination if he sees the patient not following his instruction or not attending the appointments to update on his medical condition. Similar will be the Shaykh's outlook regarding the spiritual patient who exhibits no concern or a relaxed attitude regarding his spiritual purification. 3. Dhikr A person needs to make every effort to reach the ultimate level of Dhikr, which is the Dhikr of the heart, i.e. when the heart is aware of Allāh ta'ālā all the time. Hadhrat Mawlānā Yūsuf Ludhyānwī rahimahullāh used to state that one should make such an effort in the aspect of Dhikr that the kayfiyah (quality /feeling) of Dhikr overpowers every feeling and inclination of the heart. However, to reach this level one needs to start with verbal Dhikr. In this regard the following are essential: a. Ma'mūlāt – prescribed practices given by the Shaykh. b. Tasbīhāt: • 100 x First kalimah, third kalimah or both, • 100 x Istighfār, • 300 x salāt 'alan-Nabī sallallāhu 'alayhi wasallam. c. Masnūn ad'iyah – supplications taught by Rasūllullāh sallallāhu 'alayhi wasallam for different occasions. d. Recitation of the Qur'ān: This is the best form of Dhikr, and the following is recommended for beginners: • Recite Sūrah Yāsīn daily in the morning, • Recite Sūrah As-Sajdah and Sūrah Al-Mulk between maghrib and sleeping, • Recite a portion from the Qur'ān, beginning from Sūrah Al-Fātiḥah. Ideally, it should be one juz' daily for those who are not Hāfiz, and three juz' for those who are. However, if this proves difficult, then at least make a point of starting with some amount of recitation daily, no matter how less. e. salāh – With the five times fardh salāh, make a practice of performing extra optional prayers as much as possible. 4. Du'ā A person cannot do anything and cannot achieve anything without the help and assistance of Allāh ta'ālā. Seeking Allāh's help will make this seemingly difficult task of spiritual reformation easy. Allāh ta'ālā states: When My servants ask you about Me, then (tell them that) I am near. I respond to the call of one when he calls Me... (2:186) A Final Note For one to succeed, a person needs to first and foremost make a commitment and a firm resolution to tread the path to purification. After this, it is important to stipulate a fixed time for the daily and weekly practices one needs to carry out. One of the main factors for our failure is that we do not set a fixed time for our daily practices. If we analyse carefully the successes we have achieved in life, then it will be due to the fact that we had allocated a time for it. Take the example of a student wanting to study a subject. If he did not have the facility of the school timetable it will be difficult to cover the subject in one year. Setting a fixed time ensures that the subject is covered in a smooth manner. Similarly, setting a timetable for ourselves will be instrumental in achieving our goal of spiritual rectification. May Allāh ta'ālā grant us all the tawfīq and make us from His chosen friends. Āmīn. Courtesy Riyadul Jannah

The Rightful Recital Lesson List Translations of Shaykh Ayman’s كيف نقرأ القرآن Series

About Tajweed Our Mission: Explain some of the principles of tajweed and focus on the problems that non-Arabs have in reciting the Qur'an properly. Tajweed tidbit (titbit) lessons will be given in different aspects of tajweed, and questions submitted will be reviewed, answered, and posted What is Tajweed? The word "tajweed" means to improve, make better. Tajweed of the Holy Qur'an is the knowledge and application of the rules of recitation so the reading of the Qur'an is as the Prophet Mohammed peace and blesings be upon him, recited. This site explains some of the principles of tajweed and focuses on the problems that non-Arabs have in reciting the Qur'an properly. Tajweed tidbit (titbit) lessons will be given in different aspects of tajweed, and questions submitted will be reviewed, answered, and posted. How can you learn tajweed?

Read with Tajweed What is tajweed? Introduction Tajweed ( ﺗﺠﻮﻳﺪ ) is an Arabic word meaning correct pronunciation during recitation. It is a set of rules which dictate how the Qur'an should be read. It comes from the root word 'ja-wa-da' meaning to make well, make better or improve. TARTEEL The word is used in Surah Muzammil : 'And recite the Qur'an in slow measured rhythmic tone' (Al Qur'an ; 73:4) The Arabic word translated as 'slow, measured rythmic' is TARTEEL. The tafseer of the above ayat according to Ibn Kathir is 'recite the Qur'an slowly, making the letters clear, for this is an assistance in understanding and pondering the meaning of the Qur'an.'

HEESBEES A blog to spread the knowledge gained from learning Arabic and Tajweed. A Brief Guide Index This page contains links to all the Tajweed rules that have been posted. It will be updated as frequently as possible, insha Allah

Hadhrat Abdullah bin Umar (Radhiyallahu Anhuma)’s love for the Sunnah عن ابن عمر رضي الله عنهما أنه كان يأتي شجرة بين مكة والمدينة فيقيل تحتها ويخبر أن رسول الله صلى الله عليه و سلم كان يفعل ذلك رواه البزار بإسناد لا بأس به (الترغيب والترهيب 1/101) It is reported regarding Hadhrat ibn Umar (Radhiyallahu Anhuma) that (while travelling) he used to go to a certain tree between Makkah Mukarramah and Madinah Tayyibah and he used to take a siesta under it (i.e. under the shade of that tree). He used to say that Rasulullah (Sallallahu Alaihi Wasallam) would do the same.”

Forgiveness for Backbiting (Gheebah) Q. As geebat repent needs forgiveness first from the person whom geebat has been done & then Allha will forgive but if a person who has done geebat due to no courage or any other fear of fitnah If he will not ask forgiveness from the person so what to do in that situation (Question published as received) A. Backbiting (geebah) is from those sins which pertain to Haqooq-ul-'ibad (rights of people). Since these rights are connected with people, fulfilling them and asking for forgiveness will be associated with people as well. In order to repent from such sins, it is not only necessary to plead to Allah for forgiveness, but also to ask the person who's right was violated for pardon and forgiveness. Until this is not done, the repentance (tawbah) will not be complete. However, if someone has backbitten about another and that person has no knowledge of the same, it will not be necessary to ask him/her for forgiveness. It will be sufficient for one to repent sincerely to Allah, make a firm intention to abstain from such sins and additionally to make dua for the person who was backbitten. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Obtaining Tranquility and Peace in one’s Nikah Allah Ta‘ala says that He has created a spouse and a wife for man so that he will gain tranquility. However, to get the desired results of anything you will have to follow the required system. If a student did not study and then failed, he cannot complain about not passing, for he did not follow the correct procedure. Someone is driving at 200 km per hour and then decides to take a 180 degree turn, he will definitely meet in an accident. If he followed proper procedures then he would have saved himself from harm. Similarly, a wife has to be used and treated correctly in order for her to become the means of obtaining tranquility and peace in one's nikah. Source: Al-Haadi

Sunnats and Aadaab of Duaa – Part 6 1. While making duaa, one’s heart should be turned towards Allah Ta’ala alone. One should not place one’s hope on anything besides Allah Ta’ala. One should not think that through a certain person or a certain thing my need will be fulfilled. عن عبد الله بن عباس رضي الله عنهما قال: كنت خلف النبي صلّى الله عليه وسلّم فقال: يا غُلامُ إني أُعلِّمك كلمات: احفظ الله يحفظْكَ، احفظِ الله تجدْهُ تُجاهك، إذا سألت فاسأل الله، وإذا استعنت فاستعن بالله، واعلم أنَّ الأُمة لَوِ اجتمعت على أن ينفعوك بشيء لم ينفعوكَ إلا بشيء قد كتبه الله لك، وإن اجتمعوا على أن يضروك بشيء لم يضروك إلا بشيء قد كتبه الله عليك، رُفعتِ الأقلامُ وجفَّت الصُّحفُ. (ترمذي رقم 2516) Hadhrat Abdullah ibn Abbaas (Radhiyallahu Anhu) reports that on one occasion I was seated behind Rasulullah (Sallallahu Alaihi Wasallam) when he addressed me saying: “O young lad, I will teach you few important words (lessons). Safeguard (your relationship with) Allah Ta’ala, Allah Ta’ala will take care of you. Safeguard (your relationship with) Allah Ta’ala, you will find Allah Ta’ala before you (i.e. at all times Allah Ta’ala’s divine assistance will remain with you). When you ask, then ask of Allah Ta’ala. When you seek assistance, then seek assistance from Allah Ta’ala. And remember that if the entire ummah had to get together in order to benefit you with something, they cannot benefit you except to the extent that Allah Ta’ala has decreed, and if they get together to harm you in any way, they cannot harm you except to the extent that Allah Ta’ala has decreed. The pens (which were used to record taqdeer) have been lifted and the scrolls (used to record the taqdeer) have dried up. (i.e. the ink on the scrolls used for recording taqdeer have dried up. This indicates towards the taqdeer of Allah Ta’ala has been decreed.).” 2. Whilst making duaa, one’s heart should be fully focussed towards Allah Ta’ala. One’s heart should not be negligent and unmindful whilst making du`aa. وعن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : ادعوا الله وأنتم موقنون بالإجابة واعلموا أن الله لا يستجيب دعاء من قلب غافل لاه . (ترمذي رقم 3479) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Supplicate to Allah Ta’ala with conviction and certainty of your Duaa being answered, and remember that Allah Ta’ala does not answer the Duaa made from a heart that is unmindful and heedless.”