ummtaalib

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

Dusting the Bed before Sleeping One should dust his bed before going into bed and recite the following duaa: بِاسْمِكَ رَبِّى وَضَعْتُ جَنْبِى وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِى فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ O my Rabb, only with Your name have I lay down on my side (to sleep), and only with Your help I shall raise it. If You withhold my soul then have mercy on it, and if You return it, then safeguard it as You safeguard Your pious servants. عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إذا أوى أحدكم إلى فراشه فلينفض فراشه بداخلة إزاره فإنه لا يدري ما خلفه عليه، ثم ليضطجع على شقه الأيمن، ثم ليقل: باسمك ربي وضعت جنبي، وبك أرفعه، إن أمسكت نفسي فارحمها، وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين (ابو داود رقم 5050) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When any one of you retires to bed, then he should dust the bed with the inner-part of the tail of his lungi. The reason being is that one is unaware of what may have entered his bed in his absence. He should then lie on his right side and recite the following duaa: بِاسْمِكَ رَبِّى وَضَعْتُ جَنْبِى وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِى فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ Ihyaauddeen.co.za

Easy come, Easy go When one looks at the people of the past; he would find that they used to work hard and earn from the sweat of their brow. Their earning was clean and their businesses were Shariah compliant. As a result, the money they earned was clean and a lot of goodness came out of it. Their children were obedient and their marriages were successful. On the contrary, in today’s times, we do not see this barkat in our lives. One reason for the barkat being lost is that we do things in haste. We want things to materialize on the turn. Hence we are not scrupulous of the avenues we earn and the avenues we spend. Therefore just as it comes quick, it goes quick. We don’t see the production in the earnings as was seen by the people of the past. Source: Al-Haadi

Marriage In The Month Of Muharram / Safar Q. I would like to know if it is permissible to marry in the month of muharram/safar as i am planning a nikah in the month of december in which muharam does fall, i have been told by family members that it is not permissible to marry in those months, please could u clarify this for me as soon as possible by replying to my email. (Questions published as received) A. It is permissible to marry in the month of Muharram, Safar or any other Islamic month of the year. There is no prohibition recorded in the Qur’an or Hadith with regards to marrying in any particular month. In fact, Rasulullah (Sallallahu Alaihi Wasallam) has strongly condemned the misconception that certain months hold bad luck. It is narrated on the authority of Abu Hurayrah (Radiyallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said: There is no such thing as bad omens, superstition and bad luck in the month of Safar. (Sahih al-Bukhari, Hadith #: 5425) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Superstition and the month of Safar Rasulullah Sallallahu Alayhi wa Sallam has stated: “There is nothing evil about the month of Safar.” (Bukhari) Believing that the month of Safar is inauspicious and particularly that its first 13 days are ill-fated or that it is harmful to marry, propose or travel, etc. during these days are superstitions which are contrary to the teachings of Islam. Such superstitions have no basis in Islam and stem from the beliefs of idol-worshippers and pagans. Stemming from the same erroneous belief system are horoscopes, astrological predictions and consulting fortune-tellers. It is likely that many of us have not realised how abhorred a practice this is in Islam, nor the extent of Rasulullah’s Sallallahu Alayhi wa Sallam condemnation of it. Rasulullah Sallallahu Alayhi wa Sallam has stated: “He who consults with a fortune-teller, his Salaah will not be accepted for forty days.” (Muslim) Rasulullah Sallallahu Alayhi wa Sallam has further stated: “He who goes to a soothsayer or a fortune-teller and believes in his predictions, has disbelieved in the revelation sent to Muhammad Sallallahu Alayhi wa Sallam.” (Targhib) A true Muslim firmly believes that all conditions, whether they are adverse or favourable, come directly from Allah Ta'ala. Specific days, months or phenomena do not control our lives. Masjid Posters downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians

Various types of Nawaafil Salaah Q: Apart from the Sunnah Salaah viz. Salaat-ud-Duha, Salaat-ut-Tawbah, Salaat-ut-Tasbeeh, are there any other nawaafil Salaah? A: Tahiyyatul Wudhu is that after a person makes wudhu, he offers two rakaats of Salaah. Great virtue with regard to this Salaah has been mentioned in the Hadith. Ishraaq Salaah is offered after the sun rises considerably (approximately 20 minutes after sunrise). One will offer two or four rakaats of Salaah. In doing so, he will get the reward of one Hajj and one Umrah. Once the sun rises quite high, and it gets quite hot (approximately after the first quarter of the day), one will offer at least two rakaats of Salaah. If he wishes, he could offer more i.e. four, eight, or twelve rakaats. This is known as Salaat-ud-Duha (Chaasht Salaah). There is a lot of reward in offering this salaah. After offering the fardh and sunnahs of Maghrib salaah, one will perform at least six rakaats and at the most, twenty rakaats of nafl salaah. This is called Salaat-ul-Awwaabeen. There is great virtue in getting up in the middle of the night and offering Salaah. This is called Tahajjud Salaah. This salaah is most acceptable in the sight of Allah Ta'ala, and one gets the most reward for it. The minimum for Tahajjud Salaah is four rakaats and the maximum is twelve rakaats. If not, even two rakaats will suffice. If one does not have the courage to offer it later, then he could offer it after Esha Salaah. Apart from Tahajjud, one could offer as many nafl Salaahs as he wishes at night. And Allah Ta'ala (الله تعالى) knows best. ( وندب ركعتان بعد الوضوء ) يعني قبل الجفاف كما في الشرنبلالية عن المواهب ( و ) ندب ( أربع فصاعدا في الضحى ) على الصحيح من بعد الطلوع إلى الزوال ووقتها المختار بعد ربع النهار قال الشامي : مطلب سنة الوضوء قوله ( وندب ركعتان بعد الوضوء ) لحديث مسلم ما من أحد يتوضأ فيحسن الوضوء ويصلي ركعتين يقبل بقلبه ووجهه عليهما إلا وجبت له الجنة خزائن ومثل الوضوء الغسل كما نقله ط (رد المحتار 2/ 22) عن أنس قال : قال رسول الله صلى الله عليه و سلم من صلى الفجر في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة قال قال رسول الله صلى الله عليه و سلم تامة تامة تامة قال أبو عيسى هذا حديث حسن غريب (جامع الترمذي #586) ( وست بعد المغرب ) ليكتب من الأوابين ( بتسليمة ) أو اثنتين أو ثلاث قال الشامي : قوله ( من الأوابين ) جمع أواب أي رجاع إلى الله تعالى بالتوبة والاستغفار قوله ( بتسليمة أو ثنتين أو ثلاث ) جزم بالأول في الدرر وبالثاني في الغزنوية وبالثالث في التجنيس كما في الإمداد لكن الذي في الغزنوية مثل ما في التجنيس وكذا في شرح درر البحار وأفاد الخير الرملي في وجه ذلك أنها لما زادت عن الأربع وكان جمعها بتسليمة واحدة خلاف الأفضل لما تقرر أن الأفضل رباع عند أبي حنيفة ولو سلم على رأس الأربع لزم أن يسلم في الشفع الثالث على رأس الركعتين فيكون فيه مخالفة من هذه الحيثية فكان المستحب فيه ثلاث تسليمات ليكون على نسق واحد قال هذا ما ظهر لي ولم أره لغيري (رد المحتار 2/ 13) مطلب في صلاة الليل : قوله ( وصلاة الليل ) أقول هي أفضل من صلاة النهار كما في الجوهرة ونور الإيضاح وقد صرحت الآيات والأحاديث بفضلها والحث عليها قال في البحر فمنها ما في صحيح مسلم مرفوعا أفضل الصلاة بعد الفريضة صلاة الليل وروى الطبراني مرفوعا لا بد من صلاة بليل ولو حلب شاة وما كان بعد صلاة العشاء فهو من الليل وهذا يفيد أن هذه السنة تحصل بالتنفل بعد صلاة العشاء قبل النوم . (رد المحتار 2/ 24) بهشتی زیور ص148 Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

wa'alaykumus salaam warahmatullah InshaAllah...it doesnt take long sis specially once you get used to the verses

Sunnats and Aadaab of Duaa – Part 4 1. When making duaa one should beg Allah Ta’ala for his needs with complete hope that Allah Ta’ala will answer his duaa. One should not adopt an approach of uncertainty. One should not say: “O Allah, if you wish to fulfil my need, then You may fulfil it.” [1] عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال لا يقل أحدكم اللهم اغفر لي إن شئت ارحمني إن شئت ارزقني إن شئت وليعزم مسألته إنه يفعل ما يشاء لا مكره له. (البخاري رقم 7477) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “(When making Duaa) one should not say ‘O Allah, forgive me if You wish, have mercy on me if You wish, provide me with sustenance if You wish.’ Rather he should beg of Allah Ta’ala’s mercy with confidence (that Allah Ta’ala will fulfil his needs), (One should not ask Allah Ta’ala to grant one His favour if He pleases) because Allah Ta’ala does as He pleases, none can force and compel Him (over anything).” 2. One should have complete hope in the mercy of Allah Ta’ala while making duaa. One should make duaa with conviction that the duaa will be answered. عن أبي هريرة قال : قال رسول الله صلى الله عليه و سلم ادعوا الله وأنتم موقنون بالإجابة واعلموا أن الله لا يستجيب دعاء من قلب غافل لاه (ترمذي رقم 3479) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Supplicate to Allah Ta’ala with conviction and certainty of your Duaa being answered, and remember that Allah Ta’ala does not answer the Duaa made from a heart that is inattentive and unmindful.” [1] عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال إذا دعا أحدكم فلا يقل اللهم اغفر لي إن شئت ولكن ليعزم المسألة وليعظم الرغبة فإن الله لا يتعاظمه شيء أعطاه (مسلم رقم 2679)

Hadhrat Umar (Radhiyallahu Anhu) and the Hajr-e-Aswad عن عابس بن ربيعة قال رأيت عمر بن الخطاب رضي الله عنه يقبل الحجر يعني الأسود ويقول إني لأعلم أنك حجر لا تنفع ولا تضر ولولا أني رأيت رسول الله صلى الله عليه و سلم يقبلك ما قبلتك. رواه البخاري ومسلم وأبو داود والترمذي والنسائي (الترغيب والترهيب 1/99) Hadhrat Aabis bin Rabee’ah (Radhiyallahu Anhu) reports: “I saw Hadhrat Umar (Radhiyallahu Anhu) kiss the Hajr Aswad saying, ‘certainly I know that you are a stone which can neither benefit nor harm. Had I not seen Rasulullah (Sallallahu Alaihi Wasallam) kiss you, then I would have not kissed you.’” (i.e. I only kiss you in compliance with the mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam). Hadhrat Umar (Radhiyallahu Anhu) mentioned this to remove the doubts in the hearts of people who could misconstrue this action as a resemblance of idol worship.) ihyaauddeen.co.za

Download the "Manzil" HERE

The Iron fortress Muhammad bin Seereen (rahimahullah), a famous narrator of hadeeth and student of the Sahaabah (radhiyallahu ‘anhum), was once travelling with a group of people when they decided to encamp for the night at a riverbank. As they were setting up camp, the people of the area approached them and advised them saying, “Go further on. Every person who attempts to camp here gets robbed.” On hearing this, the entire group packed up and departed to camp elsewhere – with the exception of Muhammad bin Seereen (rahimahullah). He stayed behind, alone and fearless, trusting in the security provided by the aayaat of protection he recited. Muhammad bin Seereen (rahimahullah) then narrates the events that ensued. He says: “I had not yet fallen asleep when I actually saw the robbers. They were wielding drawn swords. They tried to come near me more than thirty times but were unable to draw near. Knowing that I was safe, I slept soundly until the morning. When it was morning, I packed up and departed, continuing my journey. As I travelled, I suddenly encountered one of the robbers who was carrying a bow and seated astride a horse. He called out to me and asked, “Are you a human or jinn?” “A human – from the descendants of Aadam (‘alaihis salaam)” I replied. He was stunned to hear this and asked, “But what’s your secret then? We tried to get to you more than 70 times but were blocked by an iron wall every time!” I replied, “The secret is a hadeeth which Ibnu ‘Umar (radhiyallahu ‘anhuma) narrated to me from Nabi (sallallahu ‘alaihi wasallam) who said, ‘Whoever recites thirty-three verses of the Quraan Majeed at night, he will not be harmed by an unexpected predatory animal and, together with his family and wealth, he will be in complete safety and ease until the morning.’” When I completed narrating the hadeeth, he was so affected that he descended from his horse and broke his bow, promising Allah Ta‘ala that he would never again return to a life of robbery.” The verses mentioned in the hadeeth are: 1. Surah Baqarah (verses 1-5, 255-257, and 284-286) 2. Surah Aa’raaf (verses 54-56) 3. Surah Banu Israaeel (verses 110-111) 4. Surah Saaffaat (verses 1-11) 5. Surah Rahmaan (verses 33-35) 6. Surah Hashr (verses 21-24) 7. Surah Jinn (verses 3-4) (Zaylu Taarikhi Baghdaad – Ibnun Najjaar vol. 3, pg. 171) Lessons: 1. These verses – together with other established verses of protection – are contained in the “manzil” and by reciting these verses every night, we too can ensure that we are completely protected and safeguarded together with our families and belongings. 2. The level of Muhammad bin Seereen (rahimahullah)’s conviction in the protection afforded by these verses was such that he was prepared to spend the night alone in a place that was known to be frequented by robbers. This level of conviction is what is required to make our du‘aas and other actions produce the desired results. 3. These verses are so powerful that they literally formed an iron wall to protect Ibnu Seereen (rahimahullah) which the robbers could not penetrate despite making 70 continuous attempts. Source: http://www.uswatulmuslimah.co.za/articles/inspirational-incidents/1100-the-iron-fortress.html Jamiatul Ulama (KZN) Council of Muslim Theologians

Earthquakes Cyclones Floods Tsunami Why? Scientific study of earthquakes state the course as; “Earthquakes result from a build up of stresses within rocks until strained to fracturing point in the earths crust. Plate tectonic movements generate the major proportion of all earthquakes; as two plates move past each other, they can become jammed and deformed, and earthquakes occur when they spring free.” (Hutchinson Encyclopedia P. 286). Those individuals who believe in the scientific study only will regard unnatural events to be the work of nature. However, those who believe that the earth and heavens belong to Allah will realise that the movements of the earth mentioned in the scientific study has to have a controller who controls and commands such movements in the earth. An intelligent person will look beyond the scientific veil placed over such tragedies and look towards the true reason of such movements of the earth that create such devastation and turmoil. We need not to look far, but just ponder over the verses of the Qur’ãn and Ahãdith which clearly explain the reasons for such unnatural disasters. Allah Ta’ãla states; It is not the way of Allah to destroy a nation whilst they are righteous and doing good deeds. Allah Ta’ãla states; Referring to the punishment of the tribe of Thamood and Madyan Allah Ta’ãla states; Describing the punishment of the people of Loot (A.S.) Allah Ta’ãla states; These are just a few of the many verses wherein mention is made of how previous transgressors were punished by means of earthquakes. Further light is shed in the Ahãdith of Rasulullah (Sallallahu Alaihi Wasallam) as to the reasons of such events. Ibn Abi Dunya narrates a Hadith in which he m e n t i o n s t h a t a n earthquake took place during the time of Rasulullah (Sallallahu Alaihi Wasallam). An earthquake also took place in the year 20AH during the time of Sayyidinah Umar (R.A.). Addressing the people Sayyidinah Umar (R.A.) said; “O people! The only reason for the earthquake is that you have committed a new sin. By Allah if the earth shakes again, I shall not live in this area.” (Al Jawãbul Kãfi...P. 42). Sayyidinah Anas bin Mãlik (R.A.) narrates that he and another person asked Sayyidinah A’isha (R.A.) with regards the reason of earthquakes. To which she replied; The above narration clearly indicates that the purpose of earthquakes is to punish some and a lesson of advice to others. For the believers it is a sign for them to come out of their slumber and turn towards their Creator. This is exactly what the Prophet of Allah (Sallallahu A l a i h i W a s a l l a m ) elaborated towards when addressing his companions that; “Your Rabb wants that you turn towards Him, hence turn towards Him (i.e. Taubah).” The question arises what should Muslims do on such occasions. The following are a few steps that should be adhered to; 1. To recite ‘Innãlillãhi Wa’’innã Ilaihi Rãjioon’, which was g r a n t e d t o t h i s Ummah at the time of hearing disturbing news. 2. Turn towards Allah in r e p e n t a n c e a n d obedience. This will protect society from the anger of Allah. 3. E a c h i n d i v i d u a l should ponder over the wrath of Allah, when seeing the devastation that takes place. Fear Allah and make a pledge not to displease Him. ATTARBIYAH Islamic Tarbiyah Academy

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Q: I’ve heard that it is not permissible to say Jumah Mubarak. Is this true? A: To say or send messages of jummah mubaarak is permissible. However when people regard it as sunnah or compulsory then they should be informed of its reality. Council of Ulama Eastern Cape Source

Question Is saying Jummah Mubarak Bidaah? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Jumua’h is a Mubārak (blessed) day. This is understood from the many Ahādīth expounding on the virtues of a Friday. A believer is also fortunate and blessed to be alive on a Friday to witness the Barakah and blessings of a Friday. When one congratulates others with Jumua’h Mubārak, this is an expression of a reality. However, there is no mention in the Hadīth about Rasūlullāh Sallallāhu Alaihi Wa Sallam and Sahābah congratulating each other with Jumua’h Mubārak. Hence, one may congratulate others with Jumua’h Mubārak on condition it is not regarded to be a Sunnah or necessary. [1] And Allah Ta’āla Knows Best Abdul Azīm bin Abdur Rahman, Student Darul Iftaa U.S.A. Checked and Approved by, Mufti Ebrahim Desai. Source [1] خير الفتاوي، ج 1، ص 553، مكتبة امدادية

Du'ā for Protection from Shirk and Riyā اے اللہ! میں آپ کی پناہ مانگتا ہوں، آپ کے ساتھ جانتے ہوئے شرک کرنے سے، اور آپ سے مغفرت چاہتا ہوں اُس شرک پر جو میرے علم میں نہیں ہے۔ O Allāh! I Seek Your refuge from committing shirk knowingly, and I seek Your forgiveness from that shirk which I am unaware of. (Al-Hakīm At-Tirmidhī) at-tazkiyah.com

wa'alaykumus salaam more info HERE

Habib Ajami (Rahmatullahi Alaih) on his Deathbed It is mentioned regarding Sheikh Habib Ajami (Rahmatullahi Alaih) who is one of the renowned spiritual leaders, that he looked gravely concerned at the time of his death. Someone said to him, “It is strange that a pious person like yourself should feel so afraid at the hour of death. We have never seen you in such a state prior to this.” The Sheikh replied, “The journey (to the Hereafter) is extremely far and I do not have sufficient provisions for the journey. Neither do I have knowledge of the way as I have not traversed it before. I will soon be meeting my Lord and Sustainer, the Master of my soul, who prior to this I have not met. I shall have to see such horrible spectacles as I have never seen before. I shall be laid in the grave under the ground and be there till the day of Qiyaamah, all alone, without any friend or comforter. I shall then be required to appear before Allah Ta’ala for reckoning and, if I am asked and told, O Habib, present one 'Subhaan-Allah' which you have done solely for Allah Ta’ala untarnished by the evil influence of Shaytaan during the sixty years of life in this world, what answer would I have to present? I fear that I may not be able to produce even one 'Subhaan-Allah' free from the influence of the Dunya.” (Fazaail Sadaqaat-urdu 671) Ihyaauddeen.co.za