ummtaalib

Travellers don't fall in love with their hotel room. Just like that a person is not meant to fall in love with this world ~Sh Kamaluddin DB

"It is no intelligence to leave a clearly defined path for a mistakeable one." Shaykh Zulfiqar Ahmad db

Sayyidah Aasiyah (Rahmatullahi Alayha) and the Persecution of Firawn Sayyidah Aasiyah (Rahmatullahi Alayha) was the wife of Fir’awn who had brought Imaan on Hadhrat Moosa (Alayhis Salaam). Hadhrat Abu Hurayrah (Radhiyallahu Anhu) narrates that Fir’awn had pegged both her hands and feet into the ground with nails and left her in the scorching heat. He had not yet completed doing this when the angels formed a shade over her. At this point she supplicated, رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ O my Lord, build for me a house by You in Paradise. She had witnessed her heavenly abode as she drew her last breaths in this world. (Final Moments of the Pious pg. 91)

O Madinah! Restoring a beautiful post on SF by our dearest Brother the late Dr Abu Tamim sahab Talking of Madina by Shaykh Sayyid Abul Hasan Ali Nadwi Friends have invited me to give a talk on Madinah, describing what I saw there, and I have readily agreed. As a Persian poet has said: "To talk of the beloved is no less pleasant than to meet him." I do not know when I first heard of Makkah and Madinah. Like all Muslim children, I was brought up in an environment in which Hijaz (Arabia) and Makkah and Madinah were household words. I, distinctly, remember people saying Makkah, Madinah together as if these were the same. When they took the name of one of them, they, generally, mentioned that of the other as well. I, thus, came to imagine that Makkah and Madinah were not two different places, but one, and learnt to appreciate the difference only as I grew up. It, then, became clear that these were two different towns separated from each other by over 300 kilometers. In my childhood, I had heard people talking about Arabia and the two towns with the same fervor and enthusiasm as they did about Paradise and its joys and comforts, and it was from that time that I was seized with the desire to attain Paradise and visit Arabia. Soon I realized that it was not possible for anyone to see Paradise during his lifetime, but he could, of course, go to Arabia. Parties of Hajjis (pilgrims) were visiting it regularly. So, why could I, also, not make a visit to that 'Paradise of Faith?' It relieved humanity of the heavy load under which it was groaning and broke the fetters unjust rulers and ignorant lawgivers had put around its feet. Days rolled by and I grew in age. My old eagerness was revived when I read books on the life of the Holy Prophet and studied the history of Islam, and the urge to perform the Hajj and make the pilgrimage to Makkah and Madinah became so strong that I was never without it. Then, it so happened that I did reach the place where neither the grass grew nor rivers flowed. Only barren mountains stood on all sides of it like sentinels. Yet, as famous Pakistani poet Hafeez Jullundri has said: Neither grass grows here nor flowers bloom, Yet even heavens bend themselves low to meet it. As I saw the apparently unattractive stretch of land, I felt how devoid of scenery that town was. At the same time, however, I thought what a great favor it had bestowed upon mankind. Without it, the wide world would have been nothing more than a golden cage, and man, a prisoner. This was the town that took man out of the narrow confines of the earth and made him acquainted with limitless possibilities of development, and restored to mankind its glory and freedom. It relieved humanity of the heavy load under which it was groaning and broke the fetters unjust rulers and ignorant lawgivers had put around its feet. As I reflected over what the world would have been without this town, I thought of comparing it with the bigger towns of the world and seeing what would have been the loss of human race and civilization had the latter not come into existence. One by one, all those towns came to my mind, and I felt that they were flourishing merely for the sake of a handful of men and had made no notable contribution to human progress and happiness. On the contrary, they had been guilty of various sins against man, at various stages of history. For selfish gain, one town had razed the other to the ground, and one country had ravaged the other countries. Civilization would have been none the poorer without those cities. But without Makkah, humanity would have, certainly, remained unblessed with truths, beliefs, ideals and sciences that were its pride today. It was owing to it that the world regained the imperishable wealth of Faith and rediscovered the true knowledge that lay buried under a thick crust of conjecture and speculation. It got back the dignity and nobility that had been trampled under the feet of cruel oppressors. In fact, humanity was reborn at Makkah, and history turned a new leaf. But what am I saying? What do I mean when I ask: What would the world have been like had there been no Makkah? It had remained asleep, until the 6th Century, with its dry mountains and huge sand dunes, even with the House of Ka'aba and the Well of Zam-Zam, while humanity was caught in the clutches of death. Surrounded by its mountains and sand dunes, it went on leading a secluded life as if it had nothing to do with the larger human family, and was not a part of, but apart from the world that lay around it. I should, therefore, not be enquiring what would have been the state of the world without Makkah, but without its illustrious son who turned the scales of history and showed a new path to mankind. As I reflected on it, a few scenes emerged on the landscape of my mind. It appeared as if the leader of the Quraish was circumambulating around the House of Ka'aba, alone and by himself, and people were jeering at him and passing sarcastic remarks, but he was carrying out the circumambulation with supreme indifference to all hostility and opposition. On finishing the circumambulation, he wants to go into the House of Ka'aba, but the key-bearer, Osman bin Talha checks him with a firm hand. The leader of the Quraish bears it, too, with exemplary fortitude, and says: "Oh Osman! What will it be like on the day when the key will be in my hand and I will give it to who I please?" "Will all the Quraish be dead on that day?" asks Osman in anger. "No", he replies. "On that day, they will attain real respect and honor." I, then, see the same leader circumambulating around the House of Ka'aba, on the occasion of the Victory of Makkah, and his Companions who had sacrificed their all for his sake gathering around him like moths. He sends for the keeper of the key, and says to him: "Osman! This is your key. Take it. Today is the day of showing kindness and keeping the promise." As history tells, the celebrated son of Makkah did not only become the owner of the key with which he could open the door of the House of Ka'aba, but, with him, also, was the key with which he could open the locks of humanity no seer or philosopher had been able to do till then. It was the Qur'an that had been revealed to and the Apostleship that had been bestowed on him. After performing the Hajj, I flew towards Madinah on the wings of eagerness. The hardships of the way seemed to be a blessing to me, and before my eyes was drawn the soul-stirring image of the earlier traveler whose camel had passed through the same route. The first thing I did on reaching Madinah was to offer two Rak'ats of salat and express my sincerest gratitude to the Almighty for granting me the good fortune to be there. After it, I betook myself into the 'presence' of the Holy Prophet . How boundless was his favor upon me, really! I could never give thanks to him as was his due. I offered Durood and Salaam, and affirmed that he had conveyed the Message of the Lord to the world, proved true to the trust He had placed with him, showed the Straight Path to the Ummah, and strove till the last breath of his life in the way of God. I, then, made the salutation to both the trusted friends of his whose selfless devotion was without parallel in history. No one had discharged the duties of companionship or fulfilled the obligations of succession as they did. From the Prophet's ﷺ Mosque, I went to Jannat ul-Baq'ee. What a priceless treasure of truth and purity, of love and dedication is buried in this small plot of land! Asleep here are those who had sacrificed the life of this world for the life of futurity. These are the men who willingly abandoned their hearths and homes in the way of faith, and preferred to spend their lives at the feet of the sacred Prophet ﷺ than with friends and relatives. "Among the Believers are men who have been true to their covenant with Allah." [Al-Ahzab 33:23]. Thereafter, I visited Uhud where the most spectacular drama of love and fealty was staged. It was here that the world saw living models of faith and steadfastness; it was here that it learnt the true significance of courage and constancy. On reaching there, it seemed that I heard Hazrat Anas bin Nazr, Radi-Allahu anhu, say: "I feel the sweet smell of Paradise coming from the side of Uhud." Or that on hearing the news of the martyrdom of the Holy Prophet ﷺ , Sa'ad bin Mu'ad, Radi-Allahu anhu, was saying: "What is the joy of fighting and Jihad when the Apostle of God is no more?" And Anas, Radi-Allahu anhu, interjecting: "What is the joy of living after him?" It was here, again, that Abu Dujana, Radi-Allahu anhu, had made his back serve as a shield for the Prophet arrows pierced his flesh, but he flinched not. Syedna Talha, Radi-Allahu anhu, in the same way, had taken the arrows aimed at the Holy Prophet ﷺ on his hands until the arms were paralyzed. Hazrat Hamza, Radi-Allahu anhu, was killed on this very battlefield and his body was cut to pieces, and Hazrat Mas'ab bin Omair, Radi-Allahu anhu, was martyred in such a state that even a shroud could not be provided for him, and he was buried in a blanket which was so short that if the head was covered, the feet became bare, and if the feet were covered, the head became bare. Would that Uhud gave something of its treasure to mankind! Would that the world got a small particle of the faith and steadfastness of those glorious times! Friends say: "You took us to Cairo and acquainted us with its important personalities; you have told us about Damascus and its people, and introduced us with its scholars; you have taken us round the Middle East. Now, tell me something about Hijaz and its distinguished sons." But what am I to do? To me Hijaz stands only for one man about whom I can go on talking forever. It is because of him that Hijaz is Hijaz, and the World of Islam is the World of Islam. Our honor, indeed, is by Mustafa's ﷺ name! END Copied from here with thanks

The Shar‛ī legality of Ijtihād and Taqlīd is an accepted issue proven through the rational and traditional means of knowledge. Outwardly a person is seen as an adherent of Taqlīd while another claims to be a non-adherent. But the fact of the matter is that each one is acquiring Dīn through the path of Taqlīd and treading its path. One is making Taqlīd of the Mujtahidīn while the other of the Muhaddithīn. If Taqlīd means relying on an expert for the understanding of a Hadīth and choosing his research in this regard, then to rely on an expert for the authenticity of a Hadīth and to accept his approval or disapproval of its authenticity is also Taqlīd. If this was not the case, who is it who asked Allāh ta‛ālā which of the several meanings of a verse is the meaning which He meant? Or asked Rasūlullāh sallallāhu ‛alayhi wa sallam whether a particular Hadīth is authentic or whether it is wrongly attributed to him? Just ponder! What other way do the masses have in learning the prescribed manner of a particular action apart from relying on an expert and a practising scholar, and accepting his investigation without asking for a proof? What other way do they have through which they can succeed in establishing a specific action from the many diverse, contradictory and multifarious meanings of the Qur’ān and Sunnah? If they are told to merely act on the obvious texts, we find diversity in them as well. If they are told to give preference to the authentic Ahādīth, then firstly we find diverse opinions in labelling a Hadīth as authentic and weak. Secondly, there is diversity and contradiction in the authentic texts themselves. Eventually, the issue only stops at relying on an expert and accepting his opinion. Although a particular section of the community accepts this reasonable and unavoidable necessity, it has not only rejected it for others but initiated a programme of labelling them as polytheists and deviants. The scholars of the early and latter generations have written so much on this subject in the last thousand years that there is absolutely no vacuum to be filled in this regard. There are many other important issues and plenty of other work which the Muslim community deserves and is in need of. However, a certain group from the Ghayr Muqallids has recently raised this issue with much fervour in the name of Salafīyyat. It is progressing swiftly under certain well-known reasons. This group is taking unlawful benefit from a large section of the Muslim community which does not even have knowledge of the essentials of Dīn. It is deliberately presenting this issue in a manner so as to convey to the masses that following the investigations and rulings of the Imāms is absolute unbelief and polytheism, or that it entails following idols and Satan. It presents to them – without hesitation and without any fear of the Hereafter - all those verses of the Qur’ān which were revealed in reference to the absolute and obstinate idolworshippers. We seek refuge in Allāh ta‛ālā. It is as though the so-called Ahl Hadīth of our times want to say with regard to the Muslims as was said by the notorious atheist of Decca, Chan Basweshar. He says in his explanation of the following verse of the Qur’ān: A multitude from the early generations and a multitude from the latter generations.1 From the early generations it was either the Sahābah radiyallāhu ‛anhum who were on the truth or their followers from the latter generations are on the truth. As for the remainder, they have nothing to do with Islam. The intervening 1 000 years from the 1 300 year history of Islam are years of misguidance. All the scholars of the Qur’ān, Hadīth, jurists and Imāms during this period were all misguided and had deviated from the straight path. (refer to my book, Sri Chan Basweshar) Unfortunately we have to say that the same type of views and beliefs are presented by the Salafis with regard to the Muslims. As though the majority of the people of the illustrious Islamic era of the past 1 000 years and the majority of the Muslims of the world today – including all the ‛ulamā’, Sufi masters, scholars of the Qur’ān and Hadīth from the first to the last – were committing the major sin of Taqlīd and were worshipping the Imāms. This view is clearly coming to the fore from the utterances and writings of this group. The seniors and juniors, and the scholars and ignoramuses of this group seem to be speaking the same language and writing with the same pen. To add insult to injury, while they claim to be freeing the people from the polytheism of Taqlīd and making them genuine monotheists, they are doing nothing but teaching them to be fanatical and dogmatic about a few contentious issues as regards beliefs and actions, instilling hatred for those who are muqallids, and teaching them to be audaciously 1 Sūrah al-Wāqi‛ah, 56: 39-40. critical of the scholars of the past, especially the Imāms and jurists. We notice that this group has no interest whatsoever in Islamic culture and character, nor any concern for reviving the Sunnah in all the departments of life. On observing this situation, the Majlis ‛Ilmīyyah Andhra Pradesh initiated a programme of annual training workshops for the ‛ulamā’ in which the ignorance and deception of the above-mentioned and other similar groups are highlighted, their objections and hostilities are assessed, and proofs are provided for the rationality and Shar‛ī legality of Taqlīd. All this is done through lessons conducted by illustrious ‛ulamā’ of the country so that the ‛ulamā’ may benefit from them in their respective fields of activity and be able to combat this new tribulation. The thesis under review is part of this chain which was delivered by Maulānā Yahyā Nu‛mānī Sāhib at the conference which was hosted by Dār al-‛Ulūm Hyderabad on 25-26 February 2012. Maulānā Yahyā Nu‛mānī is the son of Maulānā Muhammad Zakarīyyā Sambhalī and the grandson of Maulānā Muhammad Manzūr Nu‛mānī rahimahullāh. He is a graduate of Dār al-‛Ulūm Nadwatul ‛Ulamā’, a post-graduate of Jāmi‛ah Islāmīyyah Madīnah Munawwarah, the founder and director of al-Ma‛had al-‛Ālī li ad-Dirāsāt al-Islāmīyyah, an excellent orator, and an author of several academic works. He has a noble-minded disposition and is very balanced in his views. I am extremely indebted to his father for his favours and affections, and the son looks up to me with respect and sincere love. When I invited the Maulānā to express his views on the Salafis in a general gathering of Majlis ‛Ilmīyyah, he honoured me by accepting my invitation and came happily. The ‛ulamā’ who were present were very impressed by his address and its balanced and fully referenced subject matter, and suggested that it be published. When I made this request to him, he compiled a completely new work despite his many engagements and presented it to me. This work is now presented to the reader with a lengthy introduction – which is a thesis on its own – written by Hadrat Maulānā Khālid Sayfullāh Rahmānī, a senior member of Majlis ‛Ilmīyyah Andhra Pradesh. Majlis ‛Ilmīyyah is a forty-year old organization of the ‛ulamā’ of the State of Andhra Pradesh. Its objectives include the establishment of unity among the ‛ulamā’ of Andhra Pradesh, establishing the truth, falsifying falsehood and conveying genuine authentic knowledge to the Muslims. The Majlis invites the genuine ‛ulamā’ from the length and breadth of the country and affords the Muslim community opportunities to benefit from them. It also provides guidance to the ‛ulamā’ of the state on every occasion. All praise is due to Allāh ta‛ālā, all the senior ‛ulamā’ of the state – not withstanding differences in their views and dispositions - are united under the auspices of the Majlis. About 2 000 ‛ulamā’ of the state are affiliated to the Majlis. May Allāh ta‛ālā protect it from the evil eye and may the Muslims continue to be guided and steered through this united platform of the ‛ulamā’. Āmīn. (Hadrat Maulānā) Muhammad ‛Abd al-Qawī (dāmat barakātuhum). READ HERE

The Obligation of Adhering to a Single Madhhab in all its Rulings f the obligation of a non-mujtahid is only to follow, or make taqlid, of qualified mujtahids, why do scholars insist on the added obligation of restricting one’s taqlid to a single madhhab? The paper linked below addresses this question, providing a detailed explanation for the necessity of adhering to a single madhhab in all its rulings. The obligation and its legal basis are supported by statements and opinions from major early authorities across the recognised schools of jurisprudence. It is argued that this ruling is not only more sound in the present context, but is also supported by strong positions from within each of the four madhhabs, with some of the early scholars having quoted consensus. READ PDF

Un-Islamic Activities taught in Secular Schools Question There are parents who allow or insist on their children studying subjects, after school, (not required, but optional), that are not appropriate for Muslims. These include subjects like Ballet, Modern dancing, Drama, Band, Piano, Cheer-leading etc. Often they are paying a fortune for these lessons. I am concerned about what the children are learning from this, other than the subject itself. Many feel the children are little, it’s harmless fun & will learn the right things when they are older. What can we tell the parents? Should we tell the parents anything? Many feel we should worry about ourselves and our families first, set a good example for others to follow. Answer Jazakallah for the very important query which you have sent to the institute. May Allah Ta’ala guide every one of us to remain on the straight path and to sincerely pay heed to the upbringing of our children. May Allah Ta’ala guide Muslim parents to strive to imbibe an Islamic culture into their children’s lives so that grow up with an Islamic personality which will make them proud to be the flag-bearers of Islam at all times. May Allah Ta’ala guide both the parents and their children to be equipped with the knowledge and the practice of deen which will stand them in good stead and prepare them to hold their own against the onslaught against Muslims throughout the world. Ameen. As parents we need to teach our children to LOVE Allah Ta’ala. This love can be developed from infancy if the home is filled with suitable role models. If the child’s socialization process centers around the teachings of Nabi (sallallaahu alayhi wassallam) and around Allah Ta’ala’s commandments, the child will learn to love Allah Ta’ala and be prepared to obey HIS commandments. Our children need to learn that Islam is not just a part of a Muslim’s life but a complete way of life. A true Muslim believes that his/her salvation is through the guidance from Allah Ta’ala. To attain this salvation, parents need to teach their children that faith and action have to be combined. Faith without (correct deed) action is of no value and action without faith is of no value to a Muslim either. A child’s formative years are most important as the child is really an “open slate.” What the parents inscribe on that slate is what will be reflected in the child’s later years. It is stated in a Hadith of Nabi (sallalaahu alayhi wassallam), “What is learned in childhood is like something engraved on a stone.” Imam Ghazali (ra) states that the stone may break up but the engraving will not be obliterated. As Muslims, each one of us have been taught from infancy the kalimah professing ” that there is no GOD but Allah Ta’ala and that Muhammad (sallalaahu alayhi wassallam) is HIS messenger. Parents have to become aware of temptations in life which divert their attention and interest away from why Allah Ta’ala created us. The world has been created for our pleasure and use. We have been created for one reason only: To worship Allah Ta’ala. We live in a “high pressure” environment and since Allah Ta’ala has endowed us with intelligence and choice, we have to strive to submit to the good Will of Allah Ta’ala and obey His laws. Islam demands sound conviction and opposes blind imitation. We are enjoined by Islam to employ our faculties to the fullest extent when exercising our freedom of choice. Along with this freedom of choice Allah Ta’ala demands that we fulfill our responsibilities with regards to our children’s moral and spiritual upbringing. Let us take a good look at the extra-curricular activities you have mentioned below. Ballet, modern dancing, drama, band, piano and cheer-leading. All these activities are a pure imitation of the kuffar lifestyles. None of these activities featured in the life of any Sahabaa (RA) and they definitely are not the precepts of Nabi(sallallaahu alayhi wassallam). These activities are of no value at all. They do not add value to the life of the Muslim. Nor will these activities benefit a Muslim in this world or the hereafter. Oh dear, I have probably raised the ire of some parents by saying these activities will not benefit a Muslim in this world. Why do I raise this point about “benefit?” Firstly, what is the child going to do with the above activities and perhaps qualifications if he/she develops a talent for these activities? Go on to become a professional dancer, musician, actor and cheer leader? Is this child going to earn a living with these so called talents? Will Allah Ta’ala be pleased with these activities and give the parents and child more barakah in this world and a high status in Jannah? More important, will these activities give the parents a higher rating up the (social) status ladder and thus open up the doors to more non-Islamic past-times? Like, “My child goes for bla bla classes or, my child has won these trophies in the said bla bla competitions.” So my point again is, how will these activities benefit the child? The parents and their children may enjoy fame and develop “pride” which accrues by participating in these activities. Or the child may develop some confidence, competency or dexterity in performing some of these activities. I challenge every parent whose children are attending these extra curricular activities to examine their hearts and tell themselves that they are earning Allah Ta’ala’s pleasure. We Muslims have the Quran and the Hadith which clearly teach us about what is acceptable and expected of us as Muslims. If we have the wealth and the know-how to send our children to the above mentioned classes, we also have the know-how about what pleases and displeases Allah Ta’ala. If we have the desire turn our children into “something special”, we should also make a point of knowing what is going to make our children “MOST” special to our Creator. Every Muslim child’s right over his/her parents is that he/she MUST be brought up with DEEN and deeni knowledge. The child has to have role models around him/her so that he/she can internalize and practice upon the knowledge gained. Depriving one’s child of a deeni upbringing and education will condemn the parents to Allah Ta’ala’s displeasure. Many parents send their children to madrassa but that is where the deeni knowledge and practice starts and ends. When the children get home, another set of rules and culture prevails. The ‘aaleem/’aleema teaches the child about what is loved and disliked, what is acceptable /not acceptable, what is allowed and what is forbidden by Allah Ta’ala. However, the child finds that at home what is disliked, unacceptable and forbidden by Allah Ta’ala, prevails in his/her home. Conflicting messages are being given to the child. This creates not only confusion and dissonance in the child’s mind, but the child begins to mistrust his environment as some adults have to be lying and others telling them the truth, but who? The children are encouraged to put in many hours of practice on learning the lines for their Drama classes. The children who go for these extra curricular activities often take time off or are frequently absent from Madrassa. This means that the parents place greater importance on non-deeni activities and the child develops a mind set that madrassa is just a by the way activity of little importance. Instead of responding to the adhaan, the child is busy rehearsing on the drum, flute, recorder or synthesizer or whatever musical instrument. A great amount of time, energy and money is spent by the parents to make sure their child is well prepared for any of these activities. My question is, are they prepared to make an equal investment on the child’s Deeni education and upbringing? May Allah Ta’ala protect every Muslim girl from becoming a cheer-leader, ameen. I truly wonder just how many parents are aware of the culture that surrounds this awful fitnah. ( I find it difficult to even call it an activity or sport, because it is neither.) This is a purely American innovation and it is so sad that our parents are ignorant of it’s ramifications. The American girls, (and lets face it, we Muslims shamelessly love to ape our worst enemies) who become cheer leaders do so for many reasons but there is one special reason. They long to be taken to bed by any one of the guys who are in their favourite team whom they are cheering for. The fellows know this for a fact and they take full advantage of the girls. Some parents may say that they supervise their daughters and that this is not the case here in South Africa. Will they please examine their hearts and tell themselves, “What is different in the activities of a cheer-leader in terms of what the girls wear and DO on the field in South Africa and America.” Then let them ask, “What could be different when they go backstage?” The teachers and parents cannot monitor the children all the time, Shaitaan has already got the children in his grasp, all that is now needed is the destruction of the modesty and imaan of these children. Lets not fool ourselves. The parents who allow their children to participate in these activities also allow the viewing of television and movies in the same “democratic” manner. The children also read magazines and books which promote the same culture of innovation. Research in western countries has revealed that these leave a lasting impression on the minds of children. These alien western values and culture which are contrary to Allah Ta’ala’s commands take over the children’s lives and mold their minds. The children slowly but surely develop antipathy towards Islamic laws and practices because they begin to find these restrictive, old-fashioned and unacceptable to their newfound culture. Negative peer pressure is an added insult to the Muslim child’s mind. Parents start crying tears of blood when these same children become defiant and go on to bring into the home more alien practices. The parents then find that they have no control over their children who are openly defiant and dismissive of their Islamic identity. Parents may often say, “He/she is still small, there is no harm in letting them learn this or that. When they grow up they take life more seriously and do what is necessary.” If you have allowed your child to beat up, bully and steal from an early age, if you have not stopped the child, if you have aided and abetted the wrong behavior, is your child going to give it all up when he/she reaches a maturity? Allah Ta’ala does not misguide anybody. One who has gone astray will not find the right path until she/he makes the choice to find it once again. However, if the child has not been taught to value and desire the right path, will the child really want to find it, belong to it and treasure it? Remember, what the child has learned, especially when paid for and encouraged by the parents, is engraved in stone. As parents we need to examine our own upbringing and lifestyle. If our rights were not fulfilled in that we did not have adequate deeni education as children, are we going to make the same mistake with our children? Unfortunately, so many of our generation grew up with an Indian or western culture. We ourselves need to get back to our Roots. That is to ISLAM. Islam means submission, purity and obedience to the will of Allah Ta’ala. As Muslims we should stop settling for poor substitutes and actively seek to improve our practice and knowledge of deen. I recall a professor of English who reacted to an adult student’s childish behavior during a tutorial. She said rather sarcastically, “Learning is said to have occurred only when behavior change occurs.” As parents we need to change our behavior from one that apes the kuffar to one which is in keeping with the precepts of Nabi (salallaahu alayhi wassallam). Alhamdoelillah, there are so many avenues our children can be directed in seeking this knowledge. Our greatest wealth, treasure and pride can lie in the love of Allah Ta’ala when our children grow up with not only a secular education but also a deeni education. Both of these can serve them and benefit the children and parents in this world and the hereafter, insha’allah. There are many secular extra curricular activities which are acceptable and beneficial for our children. For instance, swimming, marshal arts, athletics, debating, speech training, Math, Science, Quranic, Hadith, Fiqh etc. competitions. Older boys and girls should participate in them separately to maintain modesty and thereby observe Allah Ta’ala’s commandments of “Purdah.” It is also important to teach the children to stop when salaah becomes due, perform salaah and then resume their activity. May Allah Ta’ala grant parents the Hidayah to fulfill their children’s rights over them. The greatest inheritance a parent can leave their child is a deeni upbringing. A pious child is of the greatest benefit to a parent for it is that same pious offspring who will continue to make dua for you long after you have left this world. Although Jannah lies under a mother’s feet and the father is the key to Jannah, our children can also be of benefit to us in the kabr and the aagirah. May Allah Ta’ala guide every parent to strive to fulfill their children’s right over them. Ameen. and Allah Ta’ala Knows Best 1SOCIAL DEPT. CHECKED AND APPROVED: Mufti Ebrahim Desai Source

Worldly Education Question Are we supposed to get worldly education and become scientists, doctors, engineers, etc.? Is this the meaning of surah iqraa? If we’re not supposed to, then how are we going to defeat the kuffar? Jazaakallahu khair. Answer While seeking of worldly knowledge is permissible and even commendable in certain circumstances, it is not the purpose of man’s creation. Our purpose is Allah, who when attained, will fulfill all needs. Allah says; “Is not Allah sufficient for his servant?”.(Quran) If a believer pleases Allah, Allah will defeat his enemies. If worldly knowledge is sought as a means to assist mankind, thereby pleasing Allah, then it is rewarding as well. If such knowledge or the means toward it cause distance from Allah, or involves breaking His law, as is a common problem nowadays, it is harmful and detrimental. Surah Iqra’ speaks about creation of man and the honours bestowed upon him by Allah. One of these is that Allah has granted him the capacity to understand, learn and preserve knowledge. This is one of those qualities that set him apart from the lesser creations. (Tafseer ibn Katheer Vol 4 pg 683 Darus Salaam) and Allah Ta’ala Knows Best Mufti Bilaal Cassim FATWA DEPT. CHECKED AND APPROVED: Mufti Ebrahim Desai Source

There is a difference between Islamic education and secular education. Many secular schools are mixed with free interaction between male and female students starting at an early age. .... Islamic tarbiyah would be lacking in secular schools...... Sex education.... Scientific Theories.... Is science a revelation from God or is it just a theory and research of the scientists? Do all scientists say the same things or do they differ? Do the scientists of today agree fully with the previous ones or do they sometimes disagree? Do all of them accept the theory of evolution from Charles Darwin or are there some who think that he was out of his mind? Does every scientist believe in cloning or are there any who don’t? In short, scientific research is not absolute and there are huge differences within that circle. Quran is the undisputed word of Allah. It has been transmitted to us through a chain of narrators who can never collaborate upon wrong. taken from HERE

Assalaamu 'alaykum Please see the following answers taken from various scholars. InshaAllah it will be of benefit. Firstly see below: Is the Education referred by Nabi SAW only regarding religious knowledge?

Question I have seen certain Muslims keeping close ties and friendship with non-Muslims. I was wondering, what is the Islamic perspective on Muslim- non-Muslim relationship? ANSWER In the name of Allah, Most Compassionate, Most Merciful, Islam is a religion of mercy, tolerance and moderation. It teaches its followers to be moderate in all fields and walks of life, in aspects of worship, in dealing with others and in interaction with members of other faiths. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace). If one was to look at the various texts of the Qur’an and Sunnah with regards to interaction and communication with non-Muslims, this aspect (of moderation) would become even more manifest and clear. On one hand, Islam commands us not to love and befriend non-Muslims, whilst many other texts and the practices of the Messenger of Allah (Allah bless him & give him peace) and his companions (Allah be pleased with them) indicate that one should treat non-Muslims in the most respectful and amicable of ways. Unfortunately, those who do not have a deep understanding of Islam seem to think there is a contradiction in the teachings of Islam with regards to how one’s behaviour should be towards non-Muslims. They see the various texts of the Qur’an and Sunnah admonishing those who have close relationship and friendship with non-Muslims, whilst other texts seem to indicate that having good ties with non-Muslims is permitted and encouraged. Similarly, some non-Muslims point fingers at Islam and its followers that Islam teaches hatred, violence and revulsion against non-Muslims. However, with the above explanation, it becomes clear that both these understandings are way off the mark. There is no contradiction in the teachings of Islam; neither does Islam teach its followers to have hatred for fellow human beings even if they be from another faith. The reality is that Islam teaches moderation. It allows Muslims to have a good relationship with non-Muslims but to a certain limit. This becomes clearer by looking at the various texts of the Qur’an and the practices of the Messenger of Allah (Allah bless him & give him peace) and his companions. There are many verses of the Qur’an that prohibit one from having close and intimate relationship with non-Muslims, for example: 1) Allah Most High says in the Qur’an: “Let not the believers (Muslims) take for friends Unbelievers (non-Muslims) rather than believers. And whoever does that has no relation with Allah whatsoever, except by way of precaution that you may guard yourselves from them.” (Surah Ali Imran, V: 28) Imam Abu Bakr al-Jassas (Allah have mercy on him) states in the explanation of this verse: “The statement of Allah [except by way of precaution that you may guard yourselves from them] means, if you fear for your life or limbs of your body from them, then you may save yourselves from them by expressing friendship with disbelievers without it being from the heart…..This is the opinion of the majority of scholars.” (Ahkam al-Qur’an, 2/289) 2) Allah Most High says: “O you who believe! Take not my enemies and yours as friends offering them (your) love…” (Surah al-Mumtahina, V: 1) Imam Abu Bakr al-Jassas (Allah have mercy on him) states that this verse was revealed regarding the Companion Hatib ibn Abi Balta’a (Allah be pleased with him) who wrote to the non-believers of Quraysh giving them guidelines (with regards to their safety and other such matters). He did so, as he feared for his wealth and children that he had left behind in Makka…” (Ahkam al-Qur’an, 5/325) 3) And: “O you who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you”. (Surah Ali Imran, V: 118) 4) And: “O you who believe! Take not the Jews and the Christians as friends. They are but friends to each other. And he amongst you that turns to them (for friendship) is of them.” (Surah al-Ma’idah, V: 51) Imam Ibn Kathir (Allah have mercy on him) states in the commentary of this verse: “Allah Most High prohibits (in this verse) his believing servants from having close friendship and intimacy with the Jews and Christians – those who are enemies of Islam and its people…” (Tasir Ibn Kathir, 2/94) 5) And: “You shall not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred.” (Surah al-Mujadala, V: 22) The above few verses of the Qur’an indicate that it is unlawful to have close friendship and intimacy (muwalat) with non-Muslims, even if they were related to one. However, many other texts of the Qur’an and Sunnah, the action and practice of the Messenger of Allah (Allah bless him & give him peace), his companion’s treatment of non-Muslims all indicate that one should treat non-Muslims with sympathy, generosity, compassion and concern. 1) Allah Most High says: “Allah forbids you not, with regards to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.” (Surah al-Mumtahina, V: 8) 2) And: “O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” (Surah al-Ma’idah, V: 8) In the above two verses, Allah Most High commands us to treat non-Muslims justly and honourably. The dislike of their beliefs should not prompt a Muslim to treat them unfairly. The beloved Messenger of Allah (Allah bless him & give him peace), who was sent as a mercy for the whole of mankind, demonstrated such kindness, compassion, generosity and politeness towards non-Muslims that it is difficult to find similar examples in history. When Makka al-Mukarrama was in the grip of famine, he personally went out to help his enemies who had made him leave his home town. At the conquest of Makka, all his enemies came under his power and control, yet he set them all free saying that not only are you being given amnesty today but rather you are also forgiven for what you have done in the past. When non-Muslim prisoners of war were presented before him, he treated them with such kindness and tenderness as one would treat his own children. His enemies inflicted upon him all sorts of injuries and pain but he never raised his hand in revenge neither did he wish ill for them, rather he would pray for their guidance. A delegation from the tribe of Banu Thaqifa (who had yet not accepted Islam) came to visit him, and was given the honour of staying in the Mosque of the Prophet, a place regarded by Muslims to be the most sacred of places. (See: Ma’arif al-Qur’an, 2/51) There are many more such examples in the life of the Messenger of Allah (Allah bless him & give him peace). The episode of Ta’if, the treaty of Hudaybiyya and many other such events quite categorically demonstrate the viewpoint of Islam with regards to treating and dealing with non-Muslims. Likewise, the Companions (sahaba) of the Messenger of Allah (Allah bless him & give him peace) also treated non-Muslims with tenderness and kindness. They gave them their just rights and did not oppress them in any way. Thus, we see that Islam forbids its followers from being very intimate with non-Muslims, but at the same time, it does not prevent one from treating them in a tender and generous manner. Based on the above-mentioned two kinds of examples found in Islamic literature, the scholars and jurists have categorized friendship with non-Muslims into four level and stages: 1) Muwalat or Mawadda: This means to have close and intimate relationship and deep love and affection from one’s heart. This kind of relationship is reserved only for Muslims; hence it will not be permitted for a Muslim to have this type of friendship with non-Muslims. The verses of the Qur’an prohibiting Muslims from having intimate and close friendship with non-Muslims, especially the first verse of Surah al-Mumtahina, is regarding this kind of relationship. 2) Mudarat: This means to express friendship and love only outwardly without having love for them and their beliefs internally. It is a mere outward expression of the first stage (muwalat), hence it entails being pleasant, friendly, polite and kind towards non-Muslims. It involves expressing good manners, courtesy and good behaviour towards fellow human beings. This kind of relationship with non-Muslims is permitted, as it is reserved for all human beings, whether Muslim or non-Muslim. This becomes even more important when the objective is to safeguard one’s self from potential harm, invite them towards Islam or when they are one’s guests. The verse of the Qur’an where Allah says “except by way of precaution that you may guard yourselves from them” refers to this type of relationship. However, if one fears corrupting his religious values, then this type of friendship will not be permitted with non-Muslims. 3) Muwasat: This means to help, assist and benefit non-Muslims. It includes charitable help and support, condolences and consolations, and removing harm, such as giving water to a thirsty non-Muslim or food to someone who is hungry. This is also permitted with all types of non-Muslims except those who are directly at war with Muslims. The verse of the Qur’an where Allah Most High says: “Allah forbids you not, with regards to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just” refers to this kind of relationship with non-Muslims. 4) Mu’amalat: This means to deal, transact and trade with non-Muslims. This is also permitted with all non-Muslims except when it is harmful to Islam and Muslims in general. (Culled from: Ahkam al-Qur’an, al-Fatawa al-Hindiyya, Ma’arif al-Qur’an, 2/50-51, Jawahir al-Fiqh, 179-193 and Ifadat Ashrafiyya, P: 11) The above clearly illustrates the need for Muslims to be moderate with regards to their interaction with non-Muslims. Unfortunately, some Muslims are victims of immoderation in one way or another. Some become quite extreme in their treatment of non-Muslims, in that they consider all kind of contact with non-Muslims to be sinful. They are quite aggressive in their approach towards non-Muslims and also consider Muslims who have any sort of relationship with non-Muslims to be sinful. This approach is incorrect, as we can see quite clearly from the verses of the Qur’an provided above and from the practice of the Messenger of Allah (Allah bless him & give him peace) and his noble Companions (Allah be pleased with them all). These people should realize that Islam did not spread through force or aggression, rather people inclined towards Islam by appreciating the amazing behaviour exhibited by Muslims. Many great personalities such as Khalid ibn al-Walid, Amr ibn al-Ass and others (Allah be pleased with them) accepted Islam when they observed the devastating behaviour of the Messenger of Allah (Allah bless him & give him peace) in the treaty of al-Hudaybiyya. People were shocked and amazed to see such behaviour expressed even towards enemies, hence they were inclined towards Islam. Today, we have a great opportunity in propagating Islam amongst non-Muslims. There has never been a better time to do Da’wa, but it will be the Muslims who are either a cause of non-Muslims entering into Islam or otherwise. Muslims must ensure that their bad manners and ill behaviour is not a cause in preventing people from accepting Islam. If our actions prevent others from entering this beautiful religion of Allah, then we will be accountable for this in the hereafter. On the other hand, some Muslims become so close and intimate with non-Muslims to the point that there remains no difference between belief and disbelief. The Qur’an in many verses prohibited us from loving non-Muslims in our hearts; hence it will not be permitted to love them and their beliefs from one’s heart. Yet, some Muslims sit, eat, live and mingle with non-Muslims as though it does not matter whether one believes or otherwise. This is the other extremism which must also be avoided. A Muslim’s life has a purpose which is to live a life that is in accordance with the commands of Allah Almighty and his beloved Messenger (Allah bless him & give him peace), hence true love can only be for those who share the same purpose and not for those who reject this basic purpose of life. Based on the above explanation, let us now look at some specific fiqhi issues relating to Muslim – non-Muslim relationship: Giving and accepting gifts from non-Muslims It is stated in al-Fatawa al-Hindiyya, one of the leading reference works in the Hanafi School: “Imam Muhammad (Allah have mercy on him) has recorded (apparently) conflicting narrations in his al-Siyar al-Kabir, some indicating that the Messenger of Allah (Allah bless him & give him peace) accepted gifts from non-Muslims whilst others indicate that he did not, hence it is necessary to reconcile between these (apparently) contradicting narrations…. Faqih Abu Ja’far al-Hindawani stated that the narration wherein the Messenger of Allah (Allah bless him & give him peace) did not accept the gift of a non-Muslim is interpreted to be in the case where the Messenger of Allah (Allah bless him & give him peace) thought that the person giving the gift was under the impression that the Messenger of Allah (Allah bless him & give him peace) was striving in order to acquire wealth and not to elevate the word of Allah, hence it will not be permitted to accept a gift from such an individual in our times also. And the narration wherein the Messenger of Allah (Allah bless him & give him peace) did accept the gift of a non-Muslim is where the Messenger of Allah (Allah bless him & give him peace) thought that the person giving the gift did acknowledge that the Messenger of Allah (Allah bless him & give him peace) was fighting for Islam and the elevation of the word of Allah and not for any materialistic gain, hence it will be permitted to accept a gift from such an individual in our times also. Some (Hanafi) scholars reconciled (the apparently contradicting narrations) in another way, stating that the Messenger of Allah (Allah bless him & give him peace) did not accept a gift of a non-Muslim where he thought that by accepting his gift his solidarity would weaken, lose respect and would have to soften his approach, and he accepted the gift of a person where he did not fear the abovementioned things.” (al-Fatawa al-Hindiyya, 5/347-348) The above text of al-Fatawa al-Hindiyya indicates that there is nothing wrong in accepting and giving a gift to a non-Muslim provided one does not fear any harm to one’s faith. The Messenger of Allah (Allah bless him & give him peace) did not accept a gift from non-Muslims where he feared that it would be harmful for the Muslims, and he accepted the gift when there was no such fear. Rather, when there is some benefit in giving and accepting gifts, such as the hope of one accepting Islam, one should give and accept gifts. Yes, if one fears some harm with regards to one’s faith, a gift should not be given or taken. As far as giving and accepting gifts during the period of non-Muslim religious festivals is concerned, such as at the time of Christmas, Diwali, etc, it would be permitted, as it is not per se a religious act, but a social custom. The intention in giving gifts is not to respect the religious festival, rather to respect and show courtesy to the one whom the gift is given, as pointed out by Imam Ashraf Ali al-Tahanawi (Allah have mercy on him) in his renowned Imdad al-Fatawa, 3/482) Therefore, it will be permitted to give and accept gifts during the Winter Break with the intention of bringing a non-Muslim closer to Islam, provided two conditions are met: a) The gift should not be with the intention of celebrating a non-Muslim festival, rather merely showing courtesy to a fellow human being, b) The gift should not be something that is connected to the non-Muslim religious festival, such as a Christmas tree. Inviting non-Muslims for food and accepting their invitation It is permitted to invite a non-Muslim for dinner at one’s house occasionally due to strengthening family ties or other social ties. Without such a need, one should avoid making a habit. Similarly, it will be permitted to accept such an invitation from a non-Muslim, provided one is sure that the food is Halal and no other unlawful activities are taking place. (al-Fatawa al-Hindiyya, 5/347) The Messenger of Allah (Allah bless him & give him peace) also accepted the invitation of a non-Muslim by eating at his house (See: Ibn Qudama, al-Mugni, 7/3) similarly, the Messenger of Allah (Allah bless him & give him peace) invited non-Muslims to his house. (Sahih Muslim, no: 2063) It is stated in al-Fatawa al-Hindiyya: “Is it permissible to eat with a fire-worshipper or any other non-believer? It has been related from Hakim Imam Abd al-Rahman al-Katib that if a Muslim was confronted with this once or twice, then there is nothing wrong with that, but to make a habit of doing this would be disliked.” (al-Fatawa al-Hindiyya, 5/347) Attending non-Muslim religious festivals It would not be permitted for a Muslim to attend the religious festivals and ceremonies of non-Muslims, as this would entail approving of their faith. By taking part in their religious festivals, one will be indirectly approving of their disbelief (kufr) and their religion. The Messenger of Allah (Allah bless him & give him peace) forbade Muslims from even offering their own Salat at the time of sunrise, zenith and sunset, for there was an element of outwardly resembling the sun-worshippers. Visiting a sick non-Muslim There is nothing wrong in visiting a non-Muslim who is ill (iyada), whether a Christian or Jew. (al-Fatawa al-Hindiyya, 5/348) The Messenger of Allah (Allah bless him & give him peace) is reported to have visited non-Muslims when they were ill, as it is evident from the Sunnah literature. Visiting and offering condolences at the time of bereavement It is permitted to visit a non-Muslim to offer one’s condolences for a family bereavement. It is stated in al-Fatawa al-Hindiyya: “If a non-Muslim dies, one may say to the deceased’s father or some other relative of his: “May God recompense you with someone better and honour you with Islam, and that He bestow you with a Muslim child…” (al-Fatawa al-Hindiyya, 5/348) Thus, it will be permitted to visit a non-Muslim in the event of a family bereavement, but the condolences offered should be along the lines of him/her being bestowed by Allah with someone better than the non-believer who died. Attending the funeral ceremony of a non-Muslim It is permitted to attend the funeral of a non-Muslim parent, relative, neighbour, or associate. It is stated in al-Bahr al-Ra’iq: “And one may follow their (i.e. a kafir’s) funeral from afar…” (al-Bahr al-Ra’iq, 2/205) However, it will not be permitted to attend a religious funeral ceremony, especially when it entails praying for a non-Muslim after his/her death. Supplicating and praying for a non-Muslim after his/her death, sending him rewards (isal al-Thawab) and other such matters are all unlawful. The Messenger of Allah (Allah bless him & give him peace) was prevented from praying for his uncle Abu Talib by Allah Most High. Similar was the case of Sayyiduna Ibrahim (peace be upon him). Allah Most High says: “It is not for the Prophet and those who believe to pray for the forgiveness of idolaters even though they may be near of kin after it has become clear that they are people of hell-fire.” (Surah al-Tawba, V: 113) However, it will be permitted to pray for the guidance of a non-Muslim when he/she is alive, hoping that he/she is guided and accepts Islam. It will also be permitted to pray for the good-health and well-being of a particular non-Muslim. (See: al-Mawsu’a al-Fiqhiyya, Kuwait) Non-Muslims entering the Masjid It is permitted for Muslims to give non-Muslims permission to enter the Masjid, especially for Da’wa purposes. It is stated in al-Fatawa al-Hindiyya: “There is nothing wrong with non-Muslims (dhimmis) entering the Haram of Makka (al-Masjid al-Haram) and all other Mosques. This is the sound opinion in the Madhhab, as mentioned in al-Muhit of Sarakhsi.” (al-Fatawa al-Hindiyya, 5/346) Muslims entering non-Muslim places of worship It is prohibitively disliked (makruh) for a Muslim to enter a non-Muslim place of worship such as a church or synagogue (al-Fatawa al-Hindiyya, 5/346), unless there is some benefit that overcomes the harm. Standing up for a non-Muslim out of respect It is stated in al-Fatawa al-Hindiyya: “If a non-Muslim (dhimmi) enters upon a Muslim and he (Muslim) stands up for him; if he stands up with the hope of the non-Muslim entering Islam, then there is nothing wrong with that. However, if one stands up without having this intention or stands up due to the non-Muslim being wealthy, then that is disliked.” (al-Fatawa al-Hindiyya, 5/348) Therefore, it would be permissible to stand up for a non-Muslim without having respect for his/her faith in one’s heart, and that this is done for some diplomatic reason, such as the hope of the non-Muslim accepting Islam or preventing enmity and hatred. The Messenger of Allah (Allah bless him & give him peace) also stood up for Ikrima Ibn Abi Jahl (leader of the Quraysh) and Adi ibn Hatim (leader of the tribe of Banu Tay) before they had accepted Islam. However, one should avoid standing up for a non-Muslim showing respect to his faith and beliefs. Shaking hands with non-Muslims There is nothing wrong (la ba’s) in shaking hands of a Christian (i.e. non-Muslim) neighbour (and other associates) after returning from a journey (and the like) if the non-Muslim is offended by not shaking his hands.” (al-Fatawa al-Hindiyya, 5/348) However, one must ensure not to commit anything else unlawful, such as shaking the hands of a non-Mahram of the opposite gender. Giving Zakat and/or other charities to non-Muslims There is scholarly consensus (ijma’) that Zakat cannot be given to non-Muslims, as mentioned by Imam al-Kasani, Ibn Qudama, Buhuti, and others. The Messenger of Allah (Allah bless him & give him peace) specified that Zakat is to be taken from amongst the wealthy Muslims and distributed amongst the poor Muslims. (Sahih al-Bukhari, no: 1365) However, it is permitted to help and assist needy non-Muslims by giving them other forms of charity, as this would be a form of showing them kindness and dealing justly with them, commanded by Allah Most High in the Qur’an. Yes, if it is feared that the money will be used against Islam and Muslims, then one must not give them any charitable assistance. Finally, one should always remember that our love, hate, respect and dislike relate to actions and not the person committing these actions. Thus, we dislike the act of disbelief (kufr) but we do not hate non-Muslims as they are also the creation of Allah, hence non-Muslims deserve the same rights as Muslims. May Allah Most High give us the ability to live a life that is in accordance with His and His beloved Messenger’s (Allah bless him & give him peace) pleasure, Ameen. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

I've had an idea Start with the first two pages of Manzil which has Surah Faatiha (we all know that) beginning few verses of Surah Baqarah and then aayatul kursi (which also we know right?) Then once you get used to recited that much everyday add another small section and so on...brilliant idea right? : )

wa'alaykumus salaam warahmatullah...maybe because its youtube which you cannot access where you are sis

easy way out is to follow either...or better still, practice on both by sometimes dusting 3 times and sometimes once : ) I have it on my mind to try finding out when time allows inshaAllah

What do I do when faced with a difficulty? https://www.youtube.com/watch?v=1lWBCoUE7p8

Sunnats and Aadaab of Duaa – Part 5 1. The du`aa should be short and comprehensive. e.g: رَبَّنَا آتِنَا فِى الدُّنْيَا حَسَنَةً وَفِى الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ O my Rabb, grant us goodness in this world and goodness in the Hereafter, and save us from the fire of Jahannum. اللَّهُمَّ إنِّي أسَألُكَ مِنْ خَيْر مَا سَأَلَكَ مِنْهُ نَبِيُّكَ محمَّدٌ صلى الله عليه وسلم وأعوذُ بِكَ مِنْ شَرِّ مَا استَعَاذَ مِنْهُ نَبِيُّكَ مُحَمَّدٌ صلى الله عليه وسلم وأنتَ المسْتَعانُ وَعَليْكَ البَلاَغُ ، وَلاَ حَولَ وَلاَ قُوَّةَ إِلاَّ باللهِ O Allah, I ask You for the good of what Your messenger Hadhrat Muhammad (Sallallahu Alaihi Wasallam) asked You for, and I seek Your protection from the evil of what Your messenger Hadhrat Muhammad (Sallallahu Alaihi Wasallam) sought Your protection from. From You alone is help sought, and fulfilling and completing the need is upon You, and there is no ability (to refrain from evil) nor any power (to do good) except with the help of Allah Ta’ala. عن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم يستحب الجوامع من الدعاء، ويدع ما سوى ذلك. (أبو داود رقم 1484) Hadhrat Aaisha (Radhiyallahu Anha) reports that Rasulullah (Sallallahu Alaihi Wasallam) would prefer those duaas that were short and comprehensive, and he used to leave out the other duaas. عن عبد العزيز بن صهيب قال سأل قتادة أنسا أى دعوة كان يدعو بها رسول الله صلى الله عليه وسلم أكثر قال كان أكثر دعوة يدعو بها اللهم ربنا آتنا فى الدنيا حسنة وفى الآخرة حسنة وقنا عذاب النار. وزاد زياد وكان أنس إذا أراد أن يدعو بدعوة دعا بها وإذا أراد أن يدعو بدعاء دعا بها فيها. (أبو داود رقم 1521) Hadhrat Abdul Azeez bin Suhayb (Rahimahullah) relates that Hadhrat Qataadah(Rahimahullah) asked Hadhrat Anas (Radhiyallahu Anhu): “Which Duaa Rasulullah (Sallallahu Alaihi Wasallam) used to make the most?” Hadhrat Anas (Radhiyallahu Anhu) replied: “The Duaa he used to make the most was: اللَّهُمَّ رَبَّنَا آتِنَا فِى الدُّنْيَا حَسَنَةً وَفِى الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ (After seeing Rasulullah (Sallallahu Alaihi Wasallam) make this duaa) It was the habit of Hadhrat Anas (Radhiyallahu Anhu) that when he intended making a duaa he used to make this duaa, and if he intended making any other duaa, then he would include this duaa in his supplication. وعن أبي أمامة رضي الله عنه قال: دعا رسول الله صلى الله عليه وسلم بدعاء كثير لم نحفظ منه شيئا ؛ قلنا : يا رسول الله ، دعوت بدعاء كثير لم نحفظ منه شيئا ، فقال :ألا أدلكم على ما يجمع ذلك كله ؟ تقول: اللهم إني أسألك من خير ما سألك منه نبيك محمد صلى الله عليه وسلم وأعوذ بك من شر ما استعاذ منه نبيك محمد صلى الله عليه وسلم وأنت المستعان وعليك البلاغ ولا حول ولا قوة إلا بالله .(الترمذي رقم 3521) Hadhrat Abu Umaamah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) made many Duaas which was difficult for us to remember. Thus we said to him, “O Rasulullah (Sallallahu Alaihi Wasallam), you have made many duaas which is difficult for us to remember.” Rasulullah (Sallallahu Alaihi Wasallam) said: “Should I not show you a duaa (that is so comprehensive) that it contains in it all of the duaas that I have made? You should recite the following duaa: اللَّهُمَّ إنِّي أسَألُكَ مِنْ خَيْر مَا سَأَلَكَ مِنْهُ نَبِيُّكَ محمَّدٌ صلى الله عليه وسلم وأعوذُ بِكَ مِنْ شَرِّ مَا استَعَاذَ مِنْهُ نَبِيُّكَ مُحَمَّدٌ صلى الله عليه وسلم وأنتَ المسْتَعانُ وَعَليْكَ البَلاَغُ ، وَلاَ حَولَ وَلاَ قُوَّةَ إِلاَّ باللهِ

How would a couple calculate Zakat on a joint account? Question: How would a couple calculate Zakat on a joint account? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Primarily, each spouse is responsible to calculate and pay their own Zakāt. However, one spouse may pay Zakāt on behalf of the other. If the current share of one spouse in the balance can be determined on their Zakāt paying day, the spouse will be responsible to pay Zakāt on that amount. He/she will add her share of the balance to one’s total gross assets when calculating Zakāt. However, if each spouses’ current share cannot be determined, a husband and wife may treat the balance co-owned equally. Thus, each spouse will be responsible to pay Zakāt on 50% of the balance.[1] And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com [1] وعلى هذا ذكرَ في ((الفتاوي الخيريّة))(1: 111-112) أنّه لو اجتمعَ زوجٌ وامرأتُهُ وابنه في دارٍ واحدة، وأخذَ كلٌّ منهما يكتسبُ على حدة، ويجمعان كسبهما، ولا يعلمُ التَّساوي ولا التَّفاوت ولا التَّمييز، فيجعلُ المالُ بينهما على السّوية، وكذلك لو اجتمعَ أخوةٌ يعملونَ في تركةِ أبيهم، ونماءُ المالِ فهو بينهم على السّوية، وإن اختلفوا في العملِ والرأيُّ وهذا كلّه في غيرِ الأبِ وابنه، (عمدة الرعاية ج 6 ص 301 دار الكتب)

Blessed Fruits Allah Ta’ala has repeatedly made reference to the gift of fruit in the Holy Quran. In one verse Allah Ta’ala says: “Do you not see that Allah sends down rain from the sky, and we produce therewith fruits of various colours.” (Surah Fatir: 87) Elsewhere Allah Ta’ala says: “and He sent down rain from the sky and brought forth fruits as provision for you.” (Surah Baqarah: 22) Gratitude for all Bounties Fruits and vegetables are great bounties of Allah Ta’ala upon the creation. Some provide nourishment and others are a source of satisfaction and refreshment. As Muslims, we have been taught in the Quran and hadith to be thankful to Allah Ta’ala -our Sole Sustainer- for every minute bounty of His. It is only becoming of a true believer that he remembers his creator during times of enjoyment and happiness just as he turns to Almighty Allah in the times of difficulty and distress. The practice of Rasulullah (sallallahu’alaihi wasallam) at the time of receiving the first fruit of the season was that he would firstly show utmost respect for it, he would then recite a supplication to Allah Ta’ala. Thereafter he would not partake of it himself; instead he would give it to any child that was present. Sayyiduna Abu Hurairah (radiyallahu’anhu), Sayyiduna ibn ‘Abbas (radiyallahu’anhuma), Sayyiduna Anas(radiyallahu’anhu) and Sayyidatuna Aishah (radiyallahu’anha) have all reported that when the first fruit of the season used to be brought to Rasulullah (sallallahu’alaihi wasallam) he would kiss it, touch it to his eyes, recite the following Du’a and then give it to the smallest child that was in his presence: اللهُم كَمَا أَرَيْتَنا أَولَه أَرِنا آخِرَه “Allahumma kama araytana awwalahu, arina akhirahu” Translation: O Allah! just as You have shown us the first of it, allow us to see the last of it. References: These narrations have been recorded by Imams: Abu Dawud in his Kitabul Maraseel, Hadith: 475-476 Ibnus Sunni, Hadith: 280, Tabarani in Al-Mu’jamus Saghir, vol. 2 pg. 11 & in his Kitabud Du’a, Hadith: 2004-2005. ‘Allamah Haithami (rahimahullah) has declared the narration of Al-Mu’jamus Saghir as sahih (authentic). Explanation The reason for giving it to the child is either because of the similarity between the two that both are new in the world or because of the extreme joy that a child experiences through this. (Al-Futuhatur Rabbaniyyah, vol. 6 pg. 235-236) Hafiz ibn ‘Allan (rahimahullah) mentions that the reason for Rasulullah (sallallahu’alaihi wasallam) kissing the fruit and touching it to his eyes is because it has been newly created by Almighty Allah. Just as Rasulullah (sallallahu’alaihi wasallam) used to go out in the rain and open his chest (so the rain may touch him) and he would say: “Verily it (the raindrops) have only recently arrived from my Lord!’(Sahih Muslim, Hadith: 2080) The following Du’a has also been authentically recorded to have been recited by Rasulullah (sallallahu’alaihi wasallam) upon sighting the first fruit of the season: اللهم بَارِكْ لَنَا فِيْ ثمرنا، وبَارِكْ لَنَا فِيْ مدينتنا، وبَارِكْ لَنَا فِيْ صاعنا، و بَارِكْ لَنَا فِيْ مدنا “Allahumma Bariklana fi thamarina, wa Bariklana fi Madinatina, wa Bariklana fi saw’ina, wa Bariklana fi Muddina” Translation: O Allah! Grant us Barakah (blessings) in our fruit, grant us Barakah in our town, grant us Barakah in our food that is measured and grant us Barakah in our food that is weighed. (Sahih Muslim, Hadith: 1373) The Sahabah (radiyallahu’anhum) would bring the first produce of their orchards to Rasulullah (sallallahu’alaihi wasallam). Many people today emulate that in a way by presenting their first produce to their teachers, seniors etc. Selected Fruits The following are among the fruits that Rasulullah (sallallahu’alaihi wasallam) is reported to have consumed in his lifetime: 1. Fresh dates. 2. Dry dates. 3. Grapes. Rasulullah (sallallahu’alaihi wasallam) would enjoy grapes. 4. Raisins. 5. Pomegranates. Sayyidunna Abdullah ibn ‘Abbas (radiyallahu’anhuma) is reported to have commented that in each pomegranate there is a seed from Jannah. (Majma’uz Zawaid, vol. 5 pg. 45) In fact, the Quran states that pomegranates will be among the fruit of Jannah. (Surah Ar-Rahman: 68) 6. Cucumbers. Rasulullah (sallallahu’alaihi wasallam) would relish this. He would at times prefer to have it with a bit of salt. 7. Melons. Melons as well as fresh dates are reported to be from the most beloved of fruits to Rasulullah (sallallahu’alaihi wasallam) (refer for the above list to: Subulul Huda war Rashad, vol. 7 pgs. 204-209) Conclusion Each season of the year brings its own fruits. Lets implement the above sunnah and turn these bounties of Allah Ta’ala into “Blessed Fruits” Please practice and share..

Question My question is regarding sufism, i have all the love and respect for the science of tassawuf, but ive been a bit confused, i just want to know why do they whirl and dance and do other unusual things?? is this allowed? and what is a tariqa?? and why do they have them? and what is a hadra? and are there any deviencies in some sufi tariqa’s? what about the naqshbandi?? and if one were to study tassawuf how would i know if what there doing devient? my biggest fear is doing something that puts me out of the fold of islam. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Alhamdulillah, we are pleased to receive your question regarding Tasawwuf and delighted to learn of your enthusiasm to learn about this blessed discipline. The word Tarīqah linguistically means “manner” or “method” and in reference to the field of Tasawwuf, it refers to a school or order, e.g. the Chishtī Tarīqah, Naqshbandī Tarīqah, Shādhilī Tarīqah etc. Tariqah in relation to Tasawwuf is analogous to the word “madhhab” in relation to the schools of Fiqh. The science of Fiqh concerns itself with the external injunctions and regulations pertaining to things such as salāh, fasting, stealing, interest etc., and the science of Tasawwuf concerns itself with the internal injunctions and regulations pertaining to things such as praiseworthy qualities, e.g. gratefulness, patience, sincerity etc. and reprehensible qualities, e.g. pride, ostentation and greed etc. In essence, the goal of all the Tarīqahs is one and the same, namely to cure spiritual maladies of the heart, elevate the spiritual status and ultimately gain closeness to Allah; the dissimilarities of the various Tarīqahs mainly revolve around the difference of approach towards achieving this objective. Some Tarīqahs implement one set of spiritual exercises whilst other Tarīqahs implement a different set of exercises. Some differences in spiritual exercises stem from the differences of the Madhāhib of the Shuyūkh of each Tarīqah. Considering the fact that the Shuyūkh of Tasawwuf adhere strictly to the letter of the law, each Tarīqah will differ in exercises of dhikr as well. This will be discussed later. At present, it should suffice to understand that this science pertains to the abstract metaphysical internal element of the soul, thus there exists many seemingly unusual practices and exercises prescribed by the Shuyūkh to address such matters. These exercises were implemented to kindle the burning love of Allah in the heart cleansing it from the rust caused by the passions of the ephemeral Dunya and all that towards which the lower self calls. Dhikr is the nourishment and sustenance of the soul. Just as there are various types of food with varying nutritional benefits, similarly, the various types of dhikr prescribed by the Shuyūkh affect the spirit of a person in diverse ways. The field of Tasawwuf is usually likened to the field of medicine. Throughout history, man has discovered cures to various physical maladies, so to have the Shuyūkh, the spiritual doctors, discovered cures for spiritual maladies. Some of the practices and cures are mentioned in the Qur’ān, some in the Ahadīth, and others have been discovered through the institution of tajrubah (personal experience). Generation after generation, the Shuyūkh of Tasawwuf have dedicated their lives to this field, therefore, they know the effects of various adhkār upon the heart and soul. To those unfamiliar with Tasawwuf, such exercises may seem extremely peculiar and unusual. It is understandable for people to feel uncomfortable and queasy during their first experience with such exercises. However, to repel this discomfort, one should bear in mind that the Shuyūkh don’t claim that these adhkār and spiritual exercises are new forms of worship where it would be classified as an innovation (bid‘ah) in Dīn. Only those bereft of the understanding of Fiqh and the subtleties of Dīn make such professions. These spiritual prescriptions should be seen and regarded as a form of treatment (tadāwī) for the sicknesses of the heart. Just as the physical body must be put through certain therapeutic exercises for the benefit and rejuvenation of the body, so to do the Shuyūkh put the spiritual patient under various exercises to strengthen and treat the soul. To give you some examples of such exercises, the famous Hadīth of Rasūlullah صلى الله عليه و سلم describes the various stages of a believer, from Islam, to Imān to Ihsan. قالَ : فأخْبِرنِي عنِ الإحْسَانِ ، قال : (( أنْ تَعبُدَ اللهَ كأنَّكَ تَراهُ ، فإنْ لَمْ تَكُنْ تَراهُ فإنَّهُ يراكَ )) . Jibrīl (AS) asked Rasūlullah صلى الله عليه و سلم regarding Ihsān to which Rasūlullah صلى الله عليه و سلم replied, “It is that you worship Allah as if you are seeing Him and if you are unable to see Him, then (know well) that He is seeing you.” From this Hadīth we come to know that there is an extremely high spiritual position known as Ihsān. The question that arises is that how does a person reach such a status. The next question that arises is to whom should one go in order to learn how to attain it. If a person goes to a Muhaddith, his field and preoccupation is to merely to tell the questioner whether the Hadīth is Sahīh, Hasan, Dha‘īf, how many chains of narration exist for the Hadīth, and which narrators transmitted the Hadīth etc. In regards to the meaning of the Hadīth, at best, they could offer only a literal translation. If a person goes to a Faqīh, he would only explain the various rulings that could be extracted from the Hadīth as it pertains to the external injunctions of the Sharī‘ah. The Faqīh too could not advise the questioner how to attain such a status nor the reality of such a position because such a question does not pertain to his field of expertise. If a person wants to learn the reality of this spiritual position and experience it, he will have to go to a person who has himself reached it. He will have to go to such a person who has dedicated his life in perfecting his internal attributes and character. Only that person who has already reached the destination can direct the lost seeker to it. To acquire this state, some of the Shuyūkh advise the Murīd to sit in solitude and absolute silence with full concentration and in a state of wudhū, whilst closing his eyes, constantly repeating and deeply pondering over the verse, ] أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى [ “Does he not know that Allah is watching” After continual practice, the Mūrīd will ultimately establish the understanding and perception that Allah is watching him at all times, whether he is walking, talking, eating, praying etc. Only after exercising great patience and perseverance in acting upon the prescription of his Shaykh and continuously informing the Shaykh of his conditions and states will he understand and experience the quality of Ihsān. Other peculiar forms of spiritual exercises include making loud dhikr with bodily motion whether standing, as in the case of hadrah as performed by the Shadhilīs, or sitting, as performed by the Chishtīs. Other exercises include certain breathing exercises like pās anfās as performed by the Chishtīs and various forms of murāqabah (meditation) as done by the Naqshbandīs etc. The inherent permissibility or impermissibility of some of these exercises will rest upon the differences of the various Madhāhib since some of these practices cross the boundary of a mere internal metaphysical sphere to the externally physical; thus, falling under the jurisdiction of the Fuqahā’. To present a brief example, the practice of hadrah, a type of spiritual bodily movement similar to swaying that some refer to dancing coupled with loud dhikr, is permissible for the followers of the Shāfi‘ī Madhhab since according to their ‘Ulamā and Madhhab dancing is permissible with certain conditions. والرقص بلا تكسر مباح لخبر الصحيحين إنه صلى الله عليه وسلم وقف لعائشة يسترها حتى تنظر إلى الحبشة وهم يلعبون ويزفنون والزفن الرقص لأنه مجرد حركات على استقامة أو اعوجاج وعلى الإباحة التي صرح بها المصنف الفوراني والغزالي في وسيطه وهي مقتضى كلام غيرهما وقال القفال بالكراهة وعبارة الأصل محتملة لها حيث قال و الرَّقْصُ ليس بِحَرَامٍ وَبِالتَّكَسُّرِ حَرَامٌ وَلَوْ من النِّسَاءِ لِأَنَّهُ يُشْبِهُ أَفْعَالَ الْمُخَنَّثِينَ (أسنى المطالب في شرح روض الطالب ج 4 ص 346 العلمية) Consequently, it will be permissible for the Shuyūkh and Mūrīds who follow the Shāfi‘ī Madhhab to participate in the hadrah. On the contrary, it will not be permissible for the Shuyūkh and Murīds of the Hanafī Madhhab to participate in the dancing or swaying of the hadrah since no form of dancing is permitted in the Madhhab unless one is overtaken by an uncontrollable state of ecstasy. It is for this reason that the majority of Shuyūkh of the Ahnāf prescribe a different form of dhikr that produces the same result and effect as produced by the hadra. In the Chishti Tarīqah, the Shuyūkh prescribe loud dhikr of the Kalīmah, La Ilāha illa Allah where the Murīd sits and focuses his concentration on his heart with his head turned towards the direction of his heart. Then, with full devotion, absorption and zeal he recites La ilaaha (there is no deity) while moving his head towards the back and left intending thereby the negation and purging of everything other than Allah from the heart. Thereafter, with full vigor and force, he recites illa Allah (except Allah) while meditating that the love of Allah is flooding his heart. The similar effect of the hadra, namely, that of purification of the heart and spiritual vigor is thus produced which are some of the main ingredients for reviving the diseased heart. ( وأما تحريك الرأس فقط يمنة ويسرة تحقيقا لمعنى النفي والإثبات في لا إله إلا الله فالظن الغالب جوازه بل استحبابه إذا كان مع النية الخالصة الصالحة فيخرج عن حد العبث واللعب ) ؛ لأن العبث ما لا فائدة فيه والتحقيق المذكور من أعظم الفوائد ( فيكون ) ذلك التحريك ( فعلا دالا ) دلالة عقلية ( على التوحيد مقارنا للقول ) وهو قول لا إله إلا الله ( الدال عليه ) دلالة وضعية فيجمع بين التوحيد الفعلي والقولي ( فتكون ) الكلمة الطيبة ( كلمة ككلمتين ) فالقول بلا حركة مرتين كالقول بالحركة مرة واحدة ( وأصله ) المقيس عليه ( رفع المسبحة في التشهد في الصلاة عند أشهد أن لا إله إلا الله ، وقد روي عن النبي صلى الله تعالى عليه وسلم في ) الأحاديث ( الصحاح مع أن الصلاة موضع سكون ووقار حتى كره فيها الالتفات ) يمنة ويسرة . (بريقة محمودية في شرح طريقة محمدية وشريعة نبوية ج 4 ص 139 مصطفى البابي الحلبي) It is important to bear in mind that unfortunately, there has always existed groups of self-centered, worldly motivated pseudo-Sufis who misrepresented Tasawwuf and used some of the practices of the Sufis, not to mention concocted some of their own, to suit their nafsānī (selfish) desires. Some of them feign being Sufis in order to gain fame and popularity, others to engage in singing and dancing and others to earn money etc. It is from such people that deviances began to crop up in this pristine and praiseworthy science. Examples of their innovations include the Qawāli where singing and music are rampant under the guise of Dhikr, grave-worship where people commit shirk by prostrating to the inmates of the grave, Salāmī where people stand up to offer salutations upon Rasūlullah صلى الله عليه و سلم with the belief that Rasūlullah صلى الله عليه و سلم visits the gathering and other similar practices that have no real connection with Tasawwuf. Because of the existence of such perfidious people and their impermissible practices, it has become a daunting task for sincere people such as you to find a true Shaykh and Tarīqah. Every Tarīqah has these imposters in their midst preying upon the ignorant masses; therefore, one must be cautious as to who one takes as a Murshid (guide). You should ensure that before taking formal bay‘ah to any Shaykh or entering into any Tarīqah, that the Shaykh is a complete adherent of the Sharī‘ah and upholds its dictates. Anyone who intentionally and openly breaks a single commandment of the Sharī‘ah is not worthy to be a Shaykh. A qualified Shaykh is he whose outward and inward appearance and actions conform to the Sunnah of Rasūlullah صلى الله عليه و سلم. A pious and righteous Shaykh is he in whose company a person feels the urge to act upon the dictates of the Sharī‘ah not disregard them. We advise you to continuously make du‘ā to Allah Ta‘ālā to guide you to a pious and upright Shaykh who will guide you in the field of Tasawwuf. You should make Mashwarah with pious local ‘Ulamā if any for their views on finding a genuine Shaykh. It is also important to understand that aside from the Shaykh being firm upon the Sharī‘ah, it is imperative that one have some congeniality with the Shaykh so that one can gain spiritual benefit from him. Without the existence of this congeniality and amiability, it will be difficult to consult with one’s Shaykh and follow his advices. Once you have found such a Shaykh who is strict in adherence to the Sharī‘ah and the Sunnah and you have an amicable relationship with him, you should place all your trust in him and follow all of his instructions without any doubt. Inshallah, in this manner you will ascend the stages of Tasawwuf with relative ease and obtain your objective. And Allah knows best Wassalam u Alaikum Ml. Yusuf bin Yaqub, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

wa'alaykumus salaam warahmatullah...nice to see you back aishazaynap! I've tried to check ...some places saying we dust three times and others do not mention "three times". As for the du'a, it says the following:

Aameen to du'a...definitely agree about our wonderful role models. Mind you, I do not think the reply has limited the woman to just the wife role. Further on she is referred to as the daughter, friend...and the following (last few lines in the reply above) covers the woman as the ideal woman in every aspect

Sunnah method of performing Salaatul Haajat Q: What is the Sunnah method of performing Salaatul Haajat? A: The Sunnah method of Salaatul Haajat reported in the Hadith is that one makes wudhu properly, performs two rakaats Salaatul Haajat and thereafter engage in dua by first praising Allah Ta'ala and conveying Durood upon Rasulullah (Sallallahu Alayhi Wasallam). One would thereafter recite the following dua: لَا إِلَهَ إِلا اللَّهُ الْحَلِيمُ الْكَرِيمِ سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ أَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ وَعَزَائِمَ مَغْفِرَتِكَ وَالْغَنِيمَةَ مِنْ كُلِّ بِرٍّ وَالسَّلامَةَ مِنْ كُلِّ إِثْمٍ لا تَدَعْ لِي ذَنْبًا إِلا غَفَرْتَهُ وَلا هَمًّا إِلا فَرَّجْتَهُ وَلا حَاجَةً هِيَ لَكَ رِضًا إِلا قَضَيْتَهَا يَا أَرْحَمَ الرَّاحِمِينَ". And Allah Ta'ala (الله تعالى) knows best. عن عبد الله بن أبي أوفى قال : قال رسول الله صلى الله عليه و سلم من كانت له إلى الله حاجة أو إلى أحد من بني آدم فليتوضأ فليحسن الوضوء ثم ليصل ركعتين ثم ليثن على الله وليصل على النبي صلى الله عليه و سلم ثم ليقل لاإله إلا الله الحليم الكريم سبحان الله رب العرش العظيم الحمد لله رب العالمين أسئلك موجبات رحمتك وعزائم مغفرتك والغنيمة من كل بر والسلامة من كل إثم لا تدع لي ذنبا إلى غفرته ولا هما إلا فرجته ولا حاجة هي لك رضا إلا قضيتها يا أرحم الراحمين (جامع الترمذي 1/ 108) وفي العرف الشذي قال : صلاة الحاجة ركعتان بلا تعيين السور والحديث قوي ، والدعاء المذكور في الحديث يأتي به بعد الصلاة ، فإن الحاجة عامة من كونها متعلقة بالله أو بالناس ، والدعاء الذي يتعلق بالناس مفسد للصلاة عندنا ، ووقع في بعض الروايات أنه يذكر الحاجة في الدعاء باللسان (جامع الترمذي 1/ 108) ومن المندوبات صلاة الحاجة ذكرها في التجنيس والملتقط وخزانة الفتاوى وكثير من الفتاوى والحاوي وشرح المنية أما في الحاوي فذكر أنها ثنتا عشرة ركعة وبين كيفيتها بما فيه كلام وأما في التجنيس وغيره فذكر أنها أربع ركعات بعد العشاء وأن في الحديث المرفوع يقرأ في الأولى الفاتحة مرة وآية الكرسي ثلاثا وفي كل من الثلاثة الباقية يقرأ الفاتحة والإخلاص والمعوذتين مرة مرة كن له مثلهن من ليلة القدر قال مشايخنا صلينا هذه الصلاة فقضيت حوائجنا مذكور في الملتقط والتجنيس وكثير من الفتاوى كذا في خزانة الفتاوى وأما في شرح المنية فذكر أنها ركعتان والأحاديث فيها مذكورة في الترغيب والترهيب كما في البحر وأخرج الترمذي عن عبد الله بن أبي أوفى قال قال رسول الله صلى الله عليه وسلم من كانت له إلى الله حاجة أو إلى أحد من بني آدم فليتوضأ وليحسن الوضوء ثم ليصل ركعتين ثم ليثن على الله تعالى وليصل على النبي صلى الله عليه وسلم ثم ليقل لا إله إلا الله الحليم الكريم سبحان الله رب العرش العظيم الحمد لله رب العالمين أسألك موجبات رحمتك وعزائم مغفرتك والغنيمة من كل بر والسلامة من كل إثم لا تدع لي ذنبا إلا غفرته ولا هما إلا فرجته ولا حاجة هي لك رضا إلا قضيتها يا أرحم الراحمين ا ه (رد المحتار 2/ 28) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Disciplining children Q: I would like to know how to inculcate good manners in my children. I noticed that if I am strict and firm with them, they start screaming and crying. However, if I am lenient with them, they take advantage of me and simply ignore me. Please provide me with some guidelines on how to discipline them. A: To teach the child discipline and respect is the best gift a parent can give to the child. Respect and discipline requires firmness with kindness. A simple procedure in disciplining children is don't hit them but avoid giving them some luxury item that you normally give them for a week or two weeks. And Allah Ta'ala (الله تعالى) knows best. حدثنا ايوب بن موسى عن أبيه عن جده : أن رسول الله صلى الله عليه و سلم قال ما نحل والد ولدا من نحل أفضل من أدب حسن (جامع الترمذي #1952) ومنه ضرب الأب ابنه تأديبا أو الأم أو الوصي ومن الأول ضرب الأب أو الوصي أو المعلم بإذن الأب تعليما فمات لا ضمان فضرب التأديب مقيد لأنه مباح وضرب التعليم لا لأنه واجب ومحله في الضرب المعتاد وأما غيره فموجب للضمان في الكل وتمامه في الأشباه (الدر المحتار 6/565) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

Conveying the reward of good deeds to the deceased Q: If a person recites some portion of the Qur’aan and thereafter conveys the reward of the recitation to a deceased, will the reward reach the deceased and will the deceased benefit through the recitation? Some people claim that neither does the reward reach the deceased nor does the deceased benefit from the recitation in any way. They claim that this is proven through the verse of the Qur’aan وَ اَنۡ لَّیۡسَ لِلْاِنۡسَانِ اِلَّا مَا سَعٰی And man does not deserve but the reward of his own actions Is this claim correct? Is there any proof or evidence in the Mubaarak Ahaadith that the reward of the recitation reaches the deceased and the deceased benefits through it? A: There are many Ahaadith which prove that the thawaab of good deeds can be conveyed to the living as well as the deceased. This is the view of Sahaabah (radhiyallahu ‘anhum), Taabi’een (rahimahumullah), the four Imaams of Fiqh (rahimahumullah) and the majority of the ummah. ‘Allaamah ibn Taymiyah (rahimahullah) has stated that this view is the view of the Ahlus Sunnah wal Jamaa‘ah. Proof from the Ahaadith There is ample proof from authentic Ahaadith which substantiate this view. The deceased benefiting through du‘aa Hadith One عن أبي هريرة أن رسول الله صلى الله عليه وسلم، قال إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة إلا من صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له (رواه مسلم #1631) Hazrat Abu Hurairah (radhiyallahu ‘anhu) narrates that Nabi (sallallahu ‘alaihi wasallam) said, “When a person passes away, all his actions come to an end (he is unable to carry out actions thereby earning reward) except for three actions; sadaqah-e-jaariyah, knowledge from which people benefit and a pious child who makes du‘aa for him.” (Saheeh Muslim #1631) Hadith Two عن أبي هريرة قال قال رسول الله صلى الله عليه و سلم إن الرجل لترفع درجته في الجنة فيقول أنى هذا فيقال باستغفار ولدك لك (رواه ابن ماجه #3660 و البخاري في الأدب المفرد و البيهقي في السنن #13459 و ابن أبي شيبة #12207 و قال البوصيري في الزوائد هذا إسناد صحيح رجاله ثقات) Hazrat Abu Hurairah (radhiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alaihi wasallam) said, “Verily a person’s rank will be raised in jannah so he will ask ‘How did this happen?’ The answer will be given, ‘Through your child seeking forgiveness on your behalf.’” (Al-Adabul Mufrad/Sunanul Kubraa lil Bayhaqi #13459/ibn abi Shaibah #12207/Ibn Maajah #3660) The deceased benefiting through Sadaqah-e-Jaariyah Hadith Three عن أبي هريرة قال قال رسول الله صلى الله عليه و سلم إن مما يلحق المؤمن من عمله وحسناته بعد موته علما علمه ونشره أو ولدا صالحا تركه أو مصحفا ورثه أو مسجدا بناه أو بيتا لابن السبيل بناه أو نهرا أجراه أو صدقة أخرجها من ماله في صحته وحياته تلحقه من بعد موته (رواه ابن خزيمة في صحيحه #2490) Hazrat Abu Hurairah (radhiyallahu ‘anhu) narrates that Nabi (sallallahu ‘alaihi wasallam) said, “Verily from among the good actions that reach a person after his demise is deeni knowledge which he acquired and disseminated, or a pious child which he leaves behind, or a copy of the Qur’aan which he leaves in his inheritance, or a musjid which he constructed during his lifetime, or a traveller’s inn which he built for the travelers during his lifetime, or a river which he dug or sadaqah which he spent during his life while he enjoyed good health. In all these cases, the reward of these good deeds will continue after his demise and reach him.” (Saheeh ibn Khuzaimah #2490) The deceased benefiting through nafl sadaqah [1] Hadith Four عن عائشة رضي الله عنها أن رجلا قال للنبي صلى الله عليه وسلم إن أمي افتلتت نفسها وأظنها لو تكلمت تصدقت فهل لها أجر إن تصدقت عنها قال نعم (رواه البخاري #1388 و مسلم #1004) Hazrat Aaishah (radhiyallahu ‘anha) narrates that a person asked Nabi (sallallahu ‘alaihi wasallam), “Verily my mother passed away unexpectedly. I feel that if she had spoken (and made a wasiyyat), she would have given sadaqah (from a portion of her wealth). Will she receive the reward of sadaqah if I give it on her behalf?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Yes.” (Saheeh Bukhaari #1388 / Muslim #1004) Hadith Five أنبأنا ابن عباس أن سعد بن عبادة رضي الله عنهم أخا بني ساعدة توفيت أمه وهو غائب عنها فأتى النبي صلى الله عليه وسلم فقال يا رسول الله إن أمي توفيت وأنا غائب عنها فهل ينفعها شيء إن تصدقت به عنها قال نعم قال فإني أشهدك أن حائطي المخراف صدقة عليها (رواه البخاري #2762) Hazrat ibn ‘Abbaas (radhiyallahu ‘anhuma) mentions that the mother of Hazrat Sa‘d bin ‘Ubaadah (radhiyallahu ‘anhu) passed away when Hazrat Sa‘d (radhiyallahu ‘anhu) was not with her. He therefore came to Nabi (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! My mother passed away when I was not with her. Will it benefit her if I give something in charity and convey the reward to her?” Nabi (sallallahu ‘alaihi wasallam) replied, “Yes.” Hazrat Sa‘d (radhiyallahu ‘anhu) then said, “I then make you witness that I have given my orchard, Mikhraaf, in charity for her.” (Saheeh Bukhaari #2762) Fasting and carrying out haj for the deceased Hadith Six عن عبد الله بن بريدة عن أبيه رضي الله عنه قال بينا أنا جالس عند رسول الله صلى الله عليه وسلم إذ أتته امرأة فقالت إني تصدقت على أمي بجارية وإنها ماتت قال فقال وجب أجرك وردها عليك الميراث قالت يا رسول الله إنه كان عليها صوم شهر أفأصوم عنها قال صومي عنها قالت إنها لم تحج قط أفأحج عنها قال حجي عنها (رواه مسلم #1149) Hazrat ‘Abdullah bin Buraidah (radhiyallahu ‘anhuma) narrates that his father, Buraidah (radhiyallahu ‘anhu) said, “While I was seated in the blessed presence of Nabi (sallallahu ‘alaihi wasallam), a woman came to him and asked, ‘I had given a slave girl to my mother in sadaqah and my mother has now passed away (I inherited the same slave girl from her, so will I get the reward of the sadaqah?)’ Nabi (sallallahu ‘alaihi wasallam) replied, ‘Your reward is certain and inheritance has also returned her to you (you have received your reward and also once again own the slave girl).’ She then asked, ‘O Rasulullah (sallallahu ‘alaihi wasallam)! My mother has one month of fasting which she did not fulfill. Can I fast for her?’ Nabi (sallallahu ‘alaihi wasallam) instructed, ‘Fast for her.’ She finally asked, ‘My mother never performed haj. Can I perform haj for her?’ Nabi (sallallahu ‘alaihi wasallam) replied, ‘Perform haj for her.’ (Saheeh Muslim #1149) Freeing slaves on behalf of the deceased [2] Hadith Seven عن عمرو بن شعيب عن أبيه عن جده أن العاص بن وائل أوصى أن يعتق عنه مائة رقبة فأعتق ابنه هشام خمسين رقبة فأراد ابنه عمرو أن يعتق عنه الخمسين الباقية فقال حتى أسأل رسول الله صلى الله عليه و سلم فأتى النبي صلى الله عليه و سلم فقال يارسول الله إن أبي أوصى بعتق مائة رقبة وإن هشاما أعتق عنه خمسين وبقيت عليه خمسون رقبة أفأعتق عنه فقال رسول الله صلى الله عليه و سلم إنه لو كان مسلما فأعتقتم عنه أو تصدقتم عنه أو حججتم عنه بلغه ذلك (رواه أبو داود #2883 و سكت عنه المنذري #2761) Hazrat Amr bin Shu‘aib narrates from his father who narrates from his grandfather that ‘Aas bin Waa’il had made a bequest that 100 slaves be freed on his behalf (after his demise). His son Hishaam therefore freed 50 slaves for him. Thereafter his son ‘Amr decided to free the remaining 50 slaves. However he said, “I will first ask Rasulullah (sallallahu ‘alaihi wasallam).” So he came to Nabi (sallallahu ‘alaihi wasallam) and said, “O Rasulullah (sallallahu ‘alaihi wasallam)! Verily my father made a bequest that 100 slaves be freed. Hishaam has freed 50 for him and fifty slaves remain. Shall I free (the remainder) for him?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “If he was a muslim and you then freed slaves for him or gave sadaqah for him or performed haj for him, it will reach him.” (Abu Dawood #2883) Hadith Eight عن عائشة رضي الله عنها قالت قال رجل أعتق عن ابني يا رسول الله قال نعم (رواه الحاكم في صحيحه #2850 و قال الهيثمي هذا حديث صحيح على شرط الشيخين ولم يخرجاه) Hazrat ‘Aai’shah (radhiyallahu ‘anha) narrates that a man asked Nabi (sallallahu ‘alaihi wasallam), “O Rasulullah (sallallahu ‘alaihi wasallam)! Can I free slaves for my (deceased) son?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Yes.” (Haakim #2850) Conveying the reward of qurbaani to Nabi (sallallahu ‘alaihi wasallam) after his demise Hadith Nine عن علي : أنه كان يضحى بكبشين أحدهما عن النبي صلى الله عليه و سلم والآخر عن نفسه فقيل له فقال أمرني به يعني النبي صلى الله عليه و سلم فلا أدعه أبدا قال ابو عيسى : هذا حديث حسن غريب (رواه الترمذي #1495) It has been narrated from Ali (radhiyallahu ‘anhu) that he would slaughter two rams; one for Nabi (sallallahu ‘alaihi wasallam) and the other for himself. When he was asked regarding this, he replied, “He (ie. Nabi (sallallahu ‘alaihi wasallam)) instructed me to do this so I will never leave it.” (Tirmizi #1495) The living and deceased benefiting through qurbaani Hadith Ten عن جابر بن عبد الله أن رسول لله صلى الله عليه و سلم أتى بكبشين أقرنين أملحين عظيمين موجوأين فأضجع أحدهما وقال بسم الله والله أكبر اللهم عن محمد وآل محمد ثم أضجع الآخر فقال بسم الله والله أكبر عن محمد وأمته من شهد لك بالتوحيد وشهد لي بالبلاغ رواه أبو يعلى وإسناده حسن (مجمع الزوائد ص22 ج4) Hazrat Jaabir bin Abdillah (radhiyallahu ‘anhu) mentions that two horned, black and white, large castrated rams were brought to Nabi (sallallahu ‘alaihi wasallam). Nabi (sallallahu ‘alaihi wasallam) made one of them lie down and slaughtered it saying, “Bismillah Allahu Akbar! O Allah! This is from Muhammed (sallallahu ‘alaihi wasallam) and the family of Muhammed (sallallahu ‘alaihi wasallam).” He then made the other lie down and slaughtered it saying, “Bismillah Allahu Akbar! This is from Muhammed (sallallahu ‘alaihi wasallam) and his Ummah, those who testify to your oneness and those who testify that I have conveyed the message.” (Majma‘uz Zawaa’id vol. 4 page. 22) From the hadith above we understand that it is permissible to convey the reward of good deeds to both the living as well as the dead, since Rasulullah (sallallahu ‘alaihi wasallam) performed the Qurbaani on behalf of his entire ummah – the living as well as the dead. The abovementioned ten authentic Ahaadith make it abundantly clear that it is permissible for one to do good actions and convey the reward to the living and the deceased. Reciting a portion of the Qur’aan in order to benefit the deceased and convey the reward to them As far as reciting a portion of the Qur’aan and conveying the reward of the recitation to the deceased is concerned, since this is also a good action, it enters under the ambit of the abovementioned ten authentic Ahaadith and hence will be permissible. There are many Ahaadith of Rasulullah (sallallahu ‘alaihi wasallam) and narrations of Sahaabah (radhiyallahu ‘anhum) and Taabi‘een (rahimahumullah) reported which establish that the deceased benefit through the recitation and receive the reward conveyed to them. This is the view of the Sahaabah (radhiyallahu ‘anhum), Taabi‘een (rahimahumullah) and the four Imaams of Fiqh viz. Imam Abu Hanifah, Imam Maalik, Imam Shaafi‘ee and Imam Ahmed bin Hambal (rahimahumullah). Their view is substantiated by the under mentioned proofs: Ahaadith regarding the deceased benefiting through recitation of the Qur’aan عن أبي بكر الصديق رضي الله عنه قال رسول الله صلى الله عليه و سلم قال من زار قبر والديه أو أحدهما فقرأ عنده أو عندهما يس غفر له (أخرجه العيني في عمدة القاري ص118 ج3 عن كتاب السنن لأبي بكر النجار) Hazrat Abu Bakr Siddeeq (radhiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alaihi wasallam) said, “Whoever visits the graves of his parents or the grave of one of his parents and recites Surah Yaseen at the grave side, his sins will be forgiven.” (‘Umdatul Qari vol. 3 page. 118) عن أنس رضي الله عنه عن النبي صلى الله عليه و سلم قال من دخل المقابر فقرأ سورة يس خفف الله عنهم يومئذ (أخرجه العيني في عمدة القاري ص118 ج3 عن كتاب السنن لأبي بكر النجار) Hazrat Anas (radhiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alaihi wasallam) mentioned, “Whoever enters the cemetery and recites Surah Yaseen, Allah will grant the inmates ease for that day.” (‘Umdatul Qari vol. 3 page. 118) عن أنس رضي الله عنه ان رسول الله صلى الله عليه و سلم قال من دخل المقابر فقرأ سورة يس خفف الله عنهم و كان له بعدد من فيها حسنات (ذكره ملا علي القاري في مرقاة المفاتيح عن عبد العزيز صاحب الخلال بسنده ص198 ج4) Hazrat Anas (radhiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alaihi wasallam) said, “Whoever enters the cemetery and thereafter recites Surah Yaseen, Allah Ta‘ala will grant the inmates of the graves ease and grant the reciter reward equivalent to the number of the inmates.”(Mirqaat vol. 4 page. 198) عن ابن عمر رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول إذا مات أحدكم فلا تحبسوه وأسرعوا به إلى قبره وليقرأ عند رأسه بفاتحة الكتاب وعند رجليه بخاتمة سورة البقرة في قبره (مجمع الزوائد #4242) Hazrat Ibn Umar (radhiyallahu ‘anhuma) mentions that he heard (Rasulullah (Sallallahu Alaihi Wasallam) saying: “When any one of you passes away, then do not delay (in his funeral) and hasten in burying him. Thereafter recite Surah Faatihah at the head side of the grave and the last verses of Surah Baqarah at the foot side. (Majma‘uz Zawaa’id #4242) عن عبد الرحمن بن العلاء بن اللجلاج قال قال لي أبي يا بني إذا مت فالحد لي لحدا فإذا وضعتني في لحدي فقل بسم الله وعلى ملة رسول الله صلى الله عليه و سلم ثم سن التراب علي سنا ثم اقرأ عند رأسي بفاتحة البقرة وخاتمتها فإني سمعت رسول الله صلى الله عليه و سلم يقول ذلك (أخرجه الهيثمي في مجمع الزوائد #4243 و عزاه للطبراني في الكبير و قال رجاله موثقون) Hazrat Abdur Rahmaan bin Alaa’ bin Lajlaaj narrates that his father (radhiyallahu ‘anhu) had instructed him saying, “O my son! When I pass away then dig my grave. When you place me in my grave, say ‘بسم الله وعلى ملة رسول الله صلى الله عليه و سلم’ and thereafter sprinkle the soil over me. Then recite the beginning and last verses of Surah Baqarah at my headside for verily I heard Rasulullah (sallallahu ‘alaihi wasallam) mention this.” (Majma‘uz Zawaa’id #4243) عن الشعبي قال كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرؤون القرآن (أخرجه الخلال في الأمر با المعروف و النهي عن المنكر ص123) Hazrat Sha‘bee (rahimahullah) mentions that when one of the Ansaar would pass away, the other Ansaar would frequent his grave and recite the Qur’aan there. (Amr bil Ma‘roof Wan Nahy ‘anil Munkr lil Khallaal page. 123) روي أن رجلا سأل النبي صلى الله عليه وسلم فقال كان لي أبوان أبرهما حال حياتهما فكيف لي ببرهما بعد موتهما فقال له صلى الله عليه وسلم إن من البر بعد الموت أن تصلي لهما مع صلاتك وتصوم لهما مع صيامك (ذكره ابن الهمام في فتح القدير ص143 ج3 عن سنن الدارقطني) It has been narrated that a man asked Nabi (sallallahu ‘alaihi wasallam), “I was obedient to my parents in their lifetime. How do I remain obedient to them now that they have passed away?” Nabi (sallallahu ‘alaihi wasallam) replied, “Verily an act of obedience to them after their death is that you perform salaah for them together with your own salaah and you fast for them together with your own fasting.” (Fat-hul Qadeer vol. 3 page. 143) Ahaadith regarding conveying the reward of recitation to the deceased عن علي رضي الله عنه عن النبي صلى الله عليه و سلم قال من مر على المقابر فقرأ فيها قل هو الله أحد إحدى عشرة مرة ثم وهب أجره الأموات أعطى من الأجر بعدد الأموات (الرافعى عن على) أخرجه الرافعى (2/297) (أخرجه السيوطي في جامع الأحاديث #23962و العيني في عمدة القاري ص118 ج3 عن كتاب السنن لأبي بكر النجار ) Hazrat Ali (radhiyallahu ‘anhu) narrates that Nabi (sallallahu ‘alaihi wasallam) said, “Whoever passes by a graveyard and recites "قُلْ هُوَ اللهُ أَحَد" (Surah Iklaas) eleven times and thereafter conveys its reward to all the deceased, he will be granted reward equivalent to the number of deceased.” (‘Umdatul Qari vol. 3 page. 118) عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم من دخل المقابر ثم قرأ فاتحة الكتاب وقل هو الله أحد و ألهاكم التكاثر ثم قال اللهم إني جعلت ثواب ما قرأت من كلامك لأهل المقابر من المؤمنين والمؤمنات كانوا شفعاء له إلى الله تعالى (ذكره الملا علي القاري في مرقاة المفاتيح ص198 ج4 و عزاه لأبي القاسم سعد بن علي الزنجاني في فوائده) Hazrat Abu Hurairah (radhiyallahu ‘anhu) narrates that Nabi (sallallahu ‘alaihi wasallam) said, “Whoever enters the cemetery and recites Surah Faatihah, "قُلْ هُوَ اللهُ أَحَد" and "أَلْهَاكُمُ التَكَاثُر" and thereafter says, “O Allah, I have conveyed the reward of whatever I recited from your Word to the believing male and female inmates of the graves.”, all the inmates will intercede to Allah on his behalf.” (Mirqaat vol. 4 page. 198) Moulana Zafar Ahmed Thaanwi (rahimahullah) states in I’laaus Sunan that though the individual narrations regarding conveying the reward of recitation to the deceased may be weak, however, due to the multitude of narrations reported in this chapter, the weakness is compensated for. Thus, all the individual Ahaadith relating to the same subject matter collectively reach the status of “hasan” (i.e. it can be used as a basis). Hence according to the principle of the Muhadditheen, they can be used as a basis for proving ahkaam (Shar’ee laws and injunctions). In any case conveying the reward of good actions has already been proven from the many authentic Ahaadith which were quoted in the beginning. The view of the Hanafi Mazhab It is stated in Fataawa Hindiyyah, in the chapter of performing haj on behalf of someone: “The principle in this chapter is that it is permissible for a person to convey the reward of his good deeds to others, regardless of whether it is salaah, fasting, sadaqah, haj, the recitation of the Qur’aan, making zikr or other ‘ibaadaat. (Aalamghiri vol. 1 page. 257) [3] The same ruling appears in Shaami vol. 1 page. 166/ vol. 2 page. 243 and Fataawa Taataarkhaaniyyah vol. 3 page. 268. [4] The view of the Maaliki Mazhab [5] Ibn Rushd (rahimahullah) has mentioned in his Nawaazil, “If a person recites the Qur’aan and conveys the reward of his recitation to a deceased, it will be permissible and the deceased will receive the reward.” Ibn Hilaal (rahimahullah) has mentioned in his Nawaazil, “The view according to which Ibn Rushd (rahimahullah) gave Fatwaa, which is also the view of many of our Ulamaa in Andalus, is that the deceased benefits through the recitation of the Qur’aan. Its benefit reaches him and he receives its reward when the reciter conveys the reward to him. The Muslims have continued practising on this view in the east and west and it has been the basis of them making many things waqf. This view has continued since the early times.” (Haashiyatud Dasooqi vol. 1 page. 671) [6] Sheikh Muhammed bin Ahmed Dasooqi (rahimahullah) has written in his commentary of Sharhul Kabeer that the latter-day Maaliki ‘Ulamaa’ have permitted conveying the reward of reciting the Qur’aan to a deceased. He then quotes ibn Rushd (rahimahullah) as saying, “The difference of opinion only arises when the recitation is not made as a du‘aa. In order to make the recitation as a du‘aa, one will make the following du‘aa before commencing recitation, ‘O Allah! Convey the reward of what I will recite to so-and-so.’ By making du‘aa for the reward to be conveyed, the reward will be conveyed to the deceased according to all ‘Ulamaa’ without any difference of opinion.” (Haashiyatud Dasooqi vol. 2 page. 211) [7] The view of the Shaafi‘ee Mazhab Imam Nawawi (rahimahullah) has mentioned that Sheikh Abdul Kareem Saaloosi (rahimahullah) had said, “If the person reciting the Qur’aan makes the intention that the reward of his recitation be conveyed to the deceased, the reward will not reach the deceased. However, if he first recites and then conveys the reward to the deceased, this will be a du‘aa for the conveying of the reward to the deceased and this will benefit the deceased.” (Rowdhatut Taalibeen vol. 4 page. 266) [8] Ibn Nahwee (rahimahullah) has mentioned in Sharhul Minhaaj, “According to the well-known view of our mazhab, the reward of reciting the Qur’aan does not reach the deceased. The preferred view, however, is that it will reach the deceased when the reciter makes du‘aa and asks Allah to convey the reward of his recitation.” (Hukmul Qira’ah lil Amwaat page. 17) [9] The view of the Hanbali Mazhab Allamah ibn Qudaamah (rahimahullah) has written in Al-Mughni, “If a person carries out any good deed and thereafter conveys the reward to a deceased Muslim, it will benefit the deceased inshaa-Allah.” Allamah ibn Qudaamah (rahimahullah) thereafter cites numerous proofs from the Qur’aan and Ahaadith to substantiate this view after which he writes, “These Ahaadith are Saheeh and indicate that the deceased benefits from the reward of all types of good deeds conveyed to him. The reason is that the Ahaadith mention fasting, haj, du‘aa and istighfaar, which are all physical ‘ibaadaat, and Allah had conveyed the reward of these actions to the deceased. Hence the ruling of other good deeds will be the same.” (Al-Mughni vol. 3 page. 521) [10] Imaam Nawawi (rahimahullah) mentions in “Azkaar” that Muhammed bin Ahmed al-Marwazi (rahimahullah) heard Imaam Ahmed bin Hambal (rahimahullah) saying, “When you enter the cemetery then recite Surah Faatihah, Mu‘awwazatain (Surah Falaq and Surah Naas) and Surah Ikhlaas and convey the reward to the inmates of the graves, for verily the reward reaches them. The purpose of visiting the grave is that the visitor will take lesson and the inmate being visited will derive benefit from his du‘aa.” (Mirqaat vol. 4 page. 198) [11] Incident of Imaam Ahmed bin Hambal (rahimahullah) The following incident proves the viewpoint of Imam Ahmed (rahimahullah) regarding reciting the Qur’an at the grave: Hazrat Ali bin Musa Al-Haddaad (rahimahullah) mentions, “I was attending a janaazah with Imaam Ahmed bin Hambal (rahimahullah) while Muhammed bin Qudaamah Al-Jowhary was reciting the Qur’aan. When we had buried the deceased, a blind man came and began to recite the Qur’aan at the graveside. On seeing this, Imaam Ahmed (rahimahullah) prevented him from reciting saying, ‘O person! Verily reciting the Qur’aan at the graveside is a bid‘ah.” When we emerged from the cemetery, Muhammed bin Qudaamah (rahimahullah) asked Imaam Ahmed (rahimahullah), ‘O Abu Abdillah! What do you say regarding Mubasshir bin Ismail?’ Imam Ahmed (rahimahullah) replied, ‘He is thiqah (a reliable narrator).’ Imam Ahmed (rahimahullah) then asked him, ‘Have you recorded any Ahaadith from him?’ Muhammed bin Qudaamah (rahimahullah) replied, ‘Yes. Mubasshir bin Ismail informed me from Abdur Rahmaan bin Alaa’ bin Hajjaaj from his father that he had made a bequest for the beginning and ending of Surah Baqarah to be recited at his headside after his burial and he said that he heard Hazrat ibn Umar (radhiyallahu ‘anhuma) make the same bequest.’ When he heard this, Imam Ahmed (rahimahullah) instructed, ‘Go back to that man and tell him to recite.’” [12] The view of Ibnu Taymiyyah (rahimahullah) After detailing the views of the four great Imaams, that after reciting the Qur’an the reward may be conveyed to the deceased, it was not necessary to mention any further views. However, for the benefit of those who only follow Ibn Taymiyyah (rahimahullah), his view is also mentioned. Ibnu Taymiyyah (rahimahullah) has mentioned, “As for the reward of good deeds such as reciting the Qur’aan, giving sadaqah etc reaching the deceased, the Ulamaa of the Ahlus Sunnah wal Jamaa‘ah have unanimously agreed that the reward of monetary ibaadaat such as sadaqah and freeing a slave will reach the deceased just as the du‘aa and istighfaar made in the janaazah salaah as well as the du‘aa made at his graveside reach him. The Ulamaa’ however differ regarding whether the reward of physical ibaadaat such as fasting, salaah and reciting the Qur’aan reach the deceased. The correct view is that the reward of all good deeds reaches the deceased.” (Majmoo‘atul Fataawa vol. 24 page. 205) [13] Conclusion The abovementioned narrations all prove that it is permissible to perform a good action and thereafter convey its reward to the deceased. This is the mazhab of the four Imaams of Fiqh. All four Imaams regard it permissible to convey the reward of the recitation to the deceased. Imaam Abu Hanifah (rahimahullah) and Imaam Ahmed (rahimahullah) are of the view that merely making an intention at the time of recitation that the reward be for the deceased, the deceased will receive the reward. According to Imaam Maalik and Imaam Shafi’ee (rahimahullah), merely making the intention will not suffice. Instead, one should make du‘aa to Allah to convey the reward of the recitation to the deceased. In this way the deceased will receive the reward. Hence, in principle all are unanimous that the reward of the recitation of the Qur’aan does benefit the deceased. As far as the Aayah وَ اَنۡ لَّیۡسَ لِلْاِنۡسَانِ اِلَّا مَا سَعٰی (And man does not deserve but the reward of his own actions) is concerned, the ‘Ulamaa’ have given various interpretations to the meaning of this verse. ‘Allaamah ‘Aini (rahimahullah) has explained nine interpretations of this verse as recorded in ‘Umdatul Qari, the commentary of Saheeh Bukhari. One explanation chosen by the Muhadditheen is that this verse is in relation to a Kaafir. Whatever good deed he carries out, he will be repaid for his good in this world and will not receive any reward in the Hereafter, nor is it possible for anyone to convey good deeds to him in this world and the next. Another explanation given by Hazrat Moulana Gangohi (rahimahullah) is that the effort mentioned in the Aayah refers to an Imaani effort i.e. a person who does not possess Imaan cannot be benefited by the Imaan of any other person. As far as a believer is concerned, the Aayah does not negate him being benefited by other believers through du‘aa or by the reward conveyed to him by them. This interpretation clearly reconciles the Aayah of the Qur’aan and all the Ahaadith mentioned. Thus, it is abundantly clear that apart from a very small fringe group of people, the entire Ummah has been unanimous, in the light of the Qur’an and Sunnah, that the reward of the recitation does reach the deceased. Hence, only those who wish to deprive their deceased near and dear one’s, and also deprive themselves from this great act of kindness, will refrain from conveying the reward of the recitation to the deceased. And Allah Ta'ala (الله تعالى) knows best. [1] عن عطاء قال يتبع الميت بعد موته العتق والحج والصدقة (أخرجه ابن أبي شيبة #12212) [2] عن أبي جعفر أن الحسن والحسين كانا يعتقان عن علي بعد موته (أخرجه ابن أبي شيبة #12214) [3] الباب الرابع عشر في الحج عن الغير الأصل في هذا الباب أن الإنسان له أن يجعل ثواب عمله لغيره صلاة كان أو صوما أو صدقة أو غيرها كالحج وقراءة القرآن والأذكار وزيارة قبور الأنبياء عليهم الصلاة والسلام والشهداء والأولياء والصالحين وتكفين الموتى وجميع أنواع البر كذا في غاية السروجي شرح الهداية (الفتاوى الهندية ص257 ج1) [4] مطلب في القراءة للميت وإهداء ثوابها له تنبيه صرح علماؤنا في باب الحج عن الغير بأن للإنسان أن يجعل ثواب عمله لغيره صلاة أو صوما أو صدقة أو غيرها كذا في الهداية بل في زكاة التاترخانية عن المحيط الأفضل لمن يتصدق نفلا أن ينوي لجميع المؤمنين والمؤمنات لأنها تصل إليهم ولا ينقص من أجره شيئا هـ هو مذهب أهل السنة والجماعة (شامي ص243 ج2) مطلب في إهداء ثواب الأعمال للغير قوله ( بعبادة ما ) أي سواء كانت صلاة أو صوما أو صدقة أو قراءة أو ذكرا أو طوافا أو حجا أو عمرة أو غير ذلك من زيارة قبور الأنبياء عليهم الصلاة والسلام والشهداء والأولياء والصالحين وتكفين الموتى وجميع أنواع البر كما في الهندية ط وقدمنا في الزكاة عن التاترخانية عن المحيط الأفضل لمن يتصدق نفلا أن ينوي لجميع المؤمنين والمؤمنات لأنها تصل إليهم ولا ينقص من أجره شيء اه (شامي ص595 ج2) قراءة القرآن عند القبور عند محمد رحمه الله تعالى لا تكره ومشايخنا رحمهم الله تعالى أخذوا بقوله وهل ينتفع والمختار أنه ينتفع هكذا في المضمرات (الهندية ص166 ج1) جامع الجوامع الأفضل لمن تصدق نفلا أن ينوي لجميع المؤمنين و المؤمنات لأنها تصل إليهم و لا ينقص من أجره شيء (الفتاوى التاتارخانية ص268 ج4) [5] الثالث أنه لو قرأ في بيته وأهدى له لوصلت وكيفية وصولها أنه إذا فرغ من تلاوته وهب ثوابها له أو قال اللهم اجعل ثوابها له فإن ذلك دعاء بالثواب لأن يصل إلى أخيه والدعاء يصل بلا خلاف وإذا كان كذلك فلا يحتاج أن يقرأ على القبور (المدخل لابن الحاج ص266 ج1) [6] وفي آخر نوازل ابن رشد في السؤال عن قوله تعالى { وأن ليس للإنسان إلا ما سعى } قال وإن قرأ الرجل وأهدى ثواب قراءته للميت جاز ذلك وحصل للميت أجره اه وقال ابن هلال في نوازله الذي أفتى به ابن رشد وذهب إليه غير واحد من أئمتنا الأندلسيين أن الميت ينتفع بقراءة القرآن الكريم ويصل إليه نفعه ويحصل له أجره إذا وهب القارئ ثوابه له وبه جرى عمل المسلمين شرقا وغربا ووقفوا على ذلك أوقافا واستمر عليه الأمر منذ أزمنة سالفة (حاشية الدسوقي ص671 ج1) [7] ( فأجازه بعضهم ) أي وهو الذي جرى به العمل وهو ما عليه المتأخرون وقوله وكرهه بعضهم أي وهو أصل المذهب قال ابن رشد محل الخلاف ما لم تخرج القراءة مخرج الدعاء بأن يقول قبل قراءته اللهم اجعل ثواب ما أقرأه لفلان وإلا كان الثواب لفلان قولا واحدا وجاز من غير خلاف (حاشية الدسوقي ص211 ج2) [8] والثاني ذكر الشيخ عبد الكريم السالوسي أنه إن نوى القارىء بقراءته أن يكون ثوابها للميت لم يلحقه وإن قرأ ثم جعل ما حصل من الأجر له فهذا دعاء بحصول ذلك الأجر للميت فينفع الميت (روضة الطالبين ص266 ج4) [9] و في شرح المنهاج لابن النحوي : لا يصل إلى الميت عندنا ثواب القراءة على المشهور و المختار الوصول إذا سأل الله إيصال ثواب قراءته إلخ (حكم القراءة للأموات هل يصل ثوابها إليهم ص17) [10] وأي قربة فعلها وجعل ثوابها للميت المسلم نفعه ذلك ان شاء الله ... وهذه أحاديث صحاح وفيها دلالة على انتفاع الميت بسائر القرب لأن الصوم والحج والدعاء والاستغفار عبادات بدنية وقد أوصل الله نفعها الى الميت فكذلك ما سواها (المغني ص521 ج3) [11] قال النووي في الأذكار قال محمد بن أحمد المروزي سمعت أحمد بن حنبل يقول إذا دخلتم المقابر فاقرأوا بفاتحة الكتاب و المعوذتين و قل هو الله أحد و اجعلوا ثواب ذلك لأهل المقابر فإنه يصل إليهم و المقصود من زيارة القبور للزائر الإعتبار و للمزور الانتفاع بدعائه إلخ و في الإحياء للغزالي و العاقبة لعبد الحق عن أحمد بن حنبل نحوه (مرقاة المفاتيح ص198 ج4) [12] قال النووي في الأذكار قال محمد بن أحمد المروزي سمعت أحمد بن حنبل يقول إذا دخلتم المقابر فاقرأوا بفاتحة الكتاب و المعوذتين و قل هو الله أحد و اجعلوا ثواب ذلك لأهل المقابر فإنه يصل إليهم و المقصود من زيارة القبور للزائر الإعتبار و للمزور الانتفاع بدعائه إلخ و في الإحياء للغزالي و العاقبة لعبد الحق عن أحمد بن حنبل نحوه (مرقاة المفاتيح ص198 ج4) [13] فصل وأما القراءة والصدقة وغيرهما من أعمال البر فلا نزاع بين علماء السنة والجماعة في وصول ثواب العبادات المالية كالصدقة والعتق كما يصل إليه أيضا الدعاء والاستغفار والصلاة عليه صلاة الجنازة والدعاء عند قبره وتنازعوا في وصول الأعمال البدنية كالصوم والصلاة والقراءة والصواب أن الجميع يصل إليه (مجموعة الفتاوى ص205 ج24) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Does a mobile phone relieve the requirement of a Mahram? Q. I hear that nowadays ladies can travel alone provided they have a mobile phone with them. It is assumed that the mobile phone acts as a mahram. Is such a thing valid? (Question published as received) A. The idea that a mobile phone replaces the requirement of a Mahram is baseless and illogical. It is necessary for a female to be accompanied by her husband or a Mahram male relative when travelling a distance of 78km or more. Rasulullah Sallallahu Alayhi wa Sallam has stated: “No woman should travel except with a mahram.” (Bukhari) And Allah Ta'ala Knows Bes Mufti Suhail Tarmahomed confirmation: Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians