ummtaalib

It is a sunnah of the Prophet of Allah Sallallahu Alahi Wasalam to sleep in a state of purity. Saaiduna Ibn Abbas Radiallahu Anhu reports that the Prophet of Allah said: “Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity but an Angel spends the night with him and every time he turns over, the (Angel) says, O Allah! Forgive your slave, for he went to bed in a state of purity.” (Tabraani) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Making Wudhu before Sleeping One should make wudhu before going to sleep عن البراء بن عازب رضي الله عنهما قال قال لي رسول الله صلى الله عليه وسلم إذا أتيت مضجعك فتوضأ وضوءك للصلاة (بخاري رقم 247) Hadhrat Baraa bin Aazib (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) advised him: “When you are retiring to bed, then perform wudhu as you perform wudhu for salaah.”

Assalaamu 'alaykum. Welcome to the forum. We do not have any Mawlana or professor who can immediately answer your question however HERE you will inshaAllah find information provided by authentic scholars of Islam...InshaAllah it is of help.

Imam Abu Hanifah and Hadith Question Ulama claim that Imam Abu Hanifah (rahimahullah) has narrated some Hadiths. Can you mention some of the most well known amongst the Hadiths, along with the references. Answer Hafiz Ibn Hajar (rahimahullah) states regarding Imam Abu Hanifah (rahimahullah): ‘… He in actual fact has abundant narrations/Hadiths.’ (Al-Jawahir Wad Durar, vol.2 pg.946-948 as quoted in Atharul Hadithish Sharif, pg.171-172) There are thousands of Hadiths reported via Imam Abu Hanifah (rahimahullah). Imam Muhammad ibn Sama’ah (rahimahullah) mentions that Imam Abu Hanifah (rahimahullah) quoted seventy thousand Hadiths!. (Atharul Hadithish Sharif, pg.174) You may refer to Imam Abu Hanifah’s Hadith book entitled: Musnadul Imam Abi Hanifah for more. In this book (and others) Imam Abu Hanifah’s (rahimahullah) chains for the Hadiths are also quoted. Al-Muhaddith Shaykh ‘Abid Sindhi (rahimahullah) – the author of the recently published commentary on Musnadul Imam Abi Hanifah; entitled: Al-Mawahibul Latifah makes a point of highlighting those Hadiths of Imam Abu Hanifah (rahimahullah) that also appear in the famous six (and other) Hadith books. Note: the above clearly dispels the myth about Imam Abu Hanifah (rahimahullah) only having very few Hadiths… One should avoid such futile discussions. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

salallaahu 'alayhi wasallam

The Three Requirements of Shariah Overall, when you look at sharee‘ah, it wants three things. The first requirement is that you need to have a good level of ta’leem and instruction. Without this, you will not know the difference between halaal and haraam. You won’t know that 3 talaaqs make you haraam for your wife; you will not know when ghusl becomes fardh. Without deeni knowledge you will not know how to make a fair distribution of an estate. This is on account of not having any association with the ‘Ulama. If an alien system says that you are allowed to have a liquor store or deal with a conventional bank or you can structure your will however you want, then this does not make it allowed in sharee‘ah. So you need an environment that has got the correct Islamic instruction. The second requirement is deeni tarbiyat; to have the right type of deeni values. When people have the correct deeni values there will be the purity of the heart, eyes, tongue etc. They will live lives of modesty. What is the reason for the need of this? If you live in an environment where there are no values then you can go with another person’s wife and he can go with your wife. The problem of the west is that they have a standard, but they also want to force it on the rest of the world. In their custom you can look and speak to another person’s wife. In our custom we won’t tolerate it. What they fail to understand is that like how they feel that others should respect their values, they should also respect the values of others. So that means that their law does not have a mechanism to secure the emotions and integrity of people. Therefore, the second requirement is to have the right values. Otherwise your own child will become a victim to all the immorality that is in the environment. We don’t realise that it has consequences and the parents are the ones that will suffer. The third requirement is to have respect and to cooperate. If a person passes away then assist in the janaazah. The western value is for one to be independent. As parents grow old then assist them. Don’t throw them out and leave them alone. When we analyse the three requirements, then the first is acquired through ta’leem or we will call it the madrasah. The second is acquired through the khanqah, whose work is to entrench the intrinsic values within a person, to have a high level of purity and shame and modesty. Then the third effort is that what you have gained you have to sustain it and you need to work a succession plan for the progenies and generations to come. This third effort is the effort of tabligh and dawat which aims at creating the awareness and concern and to cooperate. Source: Al-Haadi

Upon observing a speed camera, a driver immediately slows his car, because he is aware that he is being watched; he fears the consequences of speeding. Likewise a person who undergoes spiritual training will always feel the presence of Allāh ta'ālā and will always remember, wherever he may be: ‘Allāh ta'ālā is watching me!’ Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Imam Abu Hanifah and his connection to the Sahabi: Ibn Mas‘ūd (ra) The following is a short treatise linking the Ḥanafī Madhab, one of the great schools of jurisprudence established during the time of the Salaf, to one of the great Companions of the Prophet ﷺ, ‘Abdullāh Ibn Mas‘ūd, and for the most part this treatise also serves as an answer to the accusations made against this great companion with regards to his credentials in the Islāmic sciences. علاقة مذهب أبي حنيفة النعمان بعبد الله ابن مسعود أبي عبد الرحمان The Connection of the School of Abū Ḥanīfah al-Nu‘mān with ‘Abdullāh Ibn Mas‘ūd Abū ‘Abd ‘l-Raḥmān Imām Abū Ḥanīfah’s chain of knowledge is as follows: Imām Abū Ḥanīfah | Ḥammād Ibn Abī Sulaymān | Ibrahīm al-Nakha‘ī | ‘Alqamah Ibn Qays | ‘Abdullāh Ibn Mas‘ūd | Rasūlullāh ﷺ 1. Imām Abū Ḥanīfah al-Nu‘mān Ibn Thābit: he took over the seat of teaching in Kūfā after his teacher Ḥammād Ibn Abī Sulaymān passed away, and was recognised as his main student.[1] 2. Ḥammād Ibn Abī Sulaymān: he was the most learned of the students of Ibrāhīm al-Nakha‘ī and the most noble.[2] 3. Ibrāhīm al-Nakha‘ī: he was born into a family of Scholars, he succeeded ‘Alqamah Ibn Qays, his maternal uncle.[3] He was also regarded as those who were most knowledgeable in regards to opinions and views of ‘Abdullāh Ibn Mas‘ūd.[4] 4. ‘Alqamah Ibn Qays: he was a highly recognised student of ‘Abdullāh Ibn Mas‘ūd to the extent that he was regarded as the closest of the people in terms of attributes, conduct and habit, to ‘Abdullāh Ibn Mas‘ūd.[5] 5. He is ‘Abdullāh Ibn Mas‘ūd (May Allāh be pleased with him), he was a noteable ṣaḥābī (companion) of the Messenger of Allāh ﷺ and died in the year 33 or 34 ḥijrī. He has many outstanding virtues which would be far too lengthy to mention here. It suffices to say that there was not a field that he himself did not excel in, this is because of his attachment to the Messenger ﷺ and always being in close proximity to him; learning from him, helping him [doing his khidmah], asking questions related to the Dīn to the extent that even onlookers would think that he was part of the Ahl ‘l-Bayt [The Messenger’s ﷺ family]. Imām Shams ‘l-Dīn al-Dhahabī writes in his Siyar: وأخرج البخاري والنسائي من حديث أبي موسى قال: قدمت أنا وأخي من اليمن، فمكثنا حينا، وما نحسب ابن مسعود وأمه إلا من أهل بيت النبي – صلى الله عليه وسلم – لكثرة دخولهم وخروجهم عليه . ‘(Imām) al-Bukhārī and (Imām) al-Nasā’ī narrated from a narration of Abū Mūsā that he said: ‘Me and my brother came from Yemen [to Madīnah] and stayed for sometime, we were then led to believe that Ibn Mas‘ūd and his mother were part of the household of the Prophet ﷺ due to their constant going in and out [from the house]’.[6] He goes on to narrate further: منصور والأعمش: عن أبي وائل قال: كنت مع حذيفة، فجاء ابن مسعود، فقال حذيفة: إن أشبه الناس هديا ودلا وقضاء وخطبة برسول الله – صلى الله عليه وسلم – من حين يخرج من بيته، إلى أن يرجع، لا أدري ما يصنع في أهله ‘Manṣūr and al-A‘mash [both] narrate from Abū Wā’il that he said we were with Ḥudhayfah while Ibn Mas‘ūd went by, so Ḥudhayfah said [regarding Ibn Mas‘ūd]: ‘Verily, [he was] the closest of the people to the Messenger of Allāh ﷺ in terms of conduct, habit, judgement and speech, until he went in his home [after which we did not know]’.[7] ‘Abdullāh Ibn Mas‘ūd – The Narrator of Ḥadīth عن حذيفة قال كنا جلوسا عند النبي صلى الله عليه وسلم فقال إني لا أدري ما قدر بقائي فيكم فاقتدوا باللذين من بعدي وأشار إلى أبي بكر وعمر واهتدوا بهدي عمار وما حدثكم ابن مسعود فصدقوه هذا حديث حسن وروى إبراهيم بن سعد هذا الحديث عن سفيان الثوري عن عبد الملك بن عمير عن هلال مولى ربعي عن ربعي عن حذيفة عن النبي صلى الله عليه وسلم نحوه وقد روى سالم المرادي الكوفي عن عمرو بن هرم عن ربعي بن حراش عن حذيفة عن النبي صلى الله عليه وسلم نحو هذا From Ḥudhayfah that he said: ‘We were sitting with the Prophet ﷺ and he said: ‘I do not know how long I will be amongst you, so stick to the two after me,’ and he signalled towards Abu Bakr and ‘Umar, ‘be guided through the example of ‘Ammār and whatever Ibn Mas‘ūd narrates to you believe it [accept it]’.[8] [imām al-Tirmidhī said] This is a ḥasan ḥadīth, Ibrāhīm Ibn Sa‘d narrates this ḥadīth from Suyān al-Thawrī from ‘Abd ‘l-Mālik Ibn ‘Umayr from Hilāl the Mawlā of Rib‘ī from Rib‘ī from Ḥudhayfah from the Prophet ﷺ similar to the above. Sālim al-Murādī al-Kūfī also narrated the same from ‘Amr Ibn Harim from Rib‘ī Ibn Ḥirāsh from Ḥudhayfah from Prophet ﷺ similar to the above.[9] ‘Abdullāh Ibn Mas‘ūd – The Mufassir (Qur’ānic Exegete) قال عبد الله رضي الله عنه والله الذي لا إله غيره ما أنزلت سورة من كتاب الله إلا أنا أعلم أين أنزلت ولا أنزلت آية من كتاب الله إلا أنا أعلم فيم أنزلت ولو أعلم أحدا أعلم مني بكتاب الله تبلغه الإبل لركبت إليه ‘Abdullāh Ibn Mas‘ūd said: ‘By Allāh besides whom there is no God, there is not a sūrah that was revealed from the Book of Allāh except that I am the most knowledgable regarding where it was revealed, and there is not an āyah from the Book of Allāh that was revealed except that I am the most knowledgeable regarding its [reason for] revelation, and if I were to know of anyone more knowledgeable than me regarding the book of Allāh who was within [the distance of] a camel’s journey, I would surely travel to him’.[10] ‘Abdullāh Ibn Mas‘ūd – The Faqīh (Jurisprudent) The statement of ‘Umar Ibn al-Khaṭṭāb regarding Ibn Mas‘ūd’s jurisprudential skills proves he also excelled in this field: عَنْ زَيْدِ بْنِ وَهْبٍ، قَالَ: أَقْبَلَ عَبْدُ اللَّهِ ذَاتَ يَوْمٍ وَعُمَرُ جَالِسٌ، فَقَالَ: “كُنَيْفٌ مُلِئَ فِقْهًا “ From Zayd Ibn Wahb, he said: ‘Abdullāh came by one day whilst ‘Umar was sitting, so he [‘Umar] said: ‘He [ibn Mas‘ūd] is a person filled with [the knowledge of] fiqh’.[11] It is sufficient to mention that Imām al-Dhahabī gives him the title of Faqīh ‘l-Ummah (The Jurist of the Ummah)[12]. ‘Abdullāh Ibn Mas‘ūd – The Natural Leader عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: “لَوْ كُنْتُ مُسْتَخْلِفًا أَحَدًا مِنْ غَيْرِ مَشُورَةٍ، لاسْتَخْلَفْتُ عَلَيْهِمُ ابْنَ أُمِّ عَبْدٍ”. هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ، وَلَمْ يُخَرِّجَاهُ From ‘Alī may Allah be pleased with him, that he said: The Messenger of Allāh ﷺ said: ‘If I were to appoint a leader (khalīfah) without consultation then I would appoint over them Ibn Ummi ‘Abd (Ibn Mas‘ūd)’. [imām al-Ḥākim says] This is a ḥadīth which has an authentic chain although it was not narrated in the ṣaḥīḥayn’.[13] ‘Abdullāh Ibn Mas‘ūd – The Qārī (Reciter) عن عبد الله بن عمرو قال قال رسول الله صلى الله عليه وسلم: خذوا القرآن من أربعة من عبد الله بن مسعود وسالم ومعاذ بن جبل وأبي بن كعب From ‘Abdullāh Ibn ‘Amr that he said: the Messenger of Allāh said: ‘Take the Qur‘ān [meaning it’s recitation] from four (people), from ‘Abdullāh Ibn Mas‘ūd, Sālim, Mu‘ādh Ibn Jabal, and Ubayy Ibn Ka‘b’.[14] Points of Benefit: One thing the above Imāms have in common is that they were all distinguished students of their teachers. This chain of knowledge containing intellectuals of the highest calibre from their respective times has been summarised in Radd ‘l-Muḥtār of ‘Allāmah Ibn ‘Ābidīn al-Shāmī as follows: الفقه زرعه عبد الله بن مسعود رضي الله عنه ، وسقاه علقمة ، وحصده إبراهيم النخعي ، وداسه حماد ، وطحنه أبو حنيفة ، وعجنه أبو يوسف وخبزه محمد ، فسائر الناس يأكلون من خبزه ‘Fiqh was planted by ‘Abdullāh Ibn Mas‘ūd, irrigated by ‘Alqamah, harvested by Ibrāhīm al-Nakha‘ī, threshed by Ḥammād [ibn Abī Sulaymān], milled by Abū Ḥanīfah, kneaded by Abū Yūsuf, and then baked by Muḥammad [ibn ‘l-Ḥasan al-Shaybani]. [And now] the rest of Muslims are eating from his bread.'[15] Conclusion It is manifest that the great companion ‘Abdullāh Ibn Mas‘ūd was a Mujtahid of highest repute, and left no field except that he had mastered it. [1] Imām al-Dhahabī, Siyar A‘lām ‘l-Nubalā (5/232)[2] Ibid.[3] Ibid (4/521)[4] Imām Dāraqūṭnī, Sunan al-Dāraqūṭnī (3/94 no. 3319)[5] Ibid (4/55), Imām al-Dhahabī writes: وكان يشبه بابن مسعود في هديه ودله وسمته [6] Ibid (1/469)[7] Ibid (1/471), also narrated in al-Bukhārī.[8] In other narrations the wording is: وتمسكوا بعهد ابن مسعود ‘Hold tightly to the order of Ibn Mas‘ūd’, refer to Musnad ‘l-Ḥumaydī (#436). [9] Imām al-Tirmidhī, Jāmi‘ ‘l-Tirmidhī (#3799)[10] Imām al-Bukhārī, Ṣaḥīḥ’l-Bukhārī (#4716) [11] Imām Ibn Abī Shaybah, al-Muṣannaf (#31557)[12] Imām al-Dhahabī, Siyar A‘lām ‘l-Nubalā (1/462)[13] Imām al-Ḥākim, Mustadrak ‘ala ‘l-Ṣaḥīḥayn (#5354)[14] Imām al-Bukhārī, Ṣaḥīḥ ‘l-Bukhārī (#4713)[15] ‘Allāmah Ibn ‘Ābidīn, Radd ‘l-Muḥtār (1/51) —————— Compiled by Abu Humayd Source

The Importance of Wills and Estate The Shariah laws of wills and estate are by Divine Order. We do not have any discretion in that. Furthermore, wills and estates are one of those issues of Shariah where a person’s Abdiyyat (servitude) is really challenged and tested. It is human nature to be materialistically inclined. A person works so hard to build his empire. He sacrifices his day and night and makes them one to earn his empire. His heart, soul and mind are in his wealth. Man wants to dispense his wealth as he wants but Shariah orders him to dispense his wealth as Shariah wants. It is a clash between an individual’s desire and the order of Shariah. The attitude of an obedient slave of Allah will be that whatever is in my possession belongs to Allah. It does not belong to me. It is only in my trust and custody. I have to channel it as Allah wants me to. The issue of wills and estates is such an order that it has to be done correctly in one’s lifetime. If he does not do it correctly, it will be a sin that occurs after the death of a person. Now, the person cannot make Tawbah. Therefore, this is a once in a lifetime opportunity and it must be done correctly. It has been reported from Jabir radiyallāhu ‘anhu that Rasulullah salallāhu ῾alayhi wasallam said, “Whoever passed away having left behind a Wasiyah has passed away upon the Sunnah and the right path. He has passed away with piety as a martyr and he has passed away in whilst being forgiven.” (Mishkaatul Masabih vol.2 pg.926; Maktabul al Islami) Four stage execution of Estate Burial expenses Payment of debts Execution of bequests Paying heirs What is included in the estate? Whatever the deceased owned in his lifetime with a valid ownership according to Shariah will form part of his estate. That includes personal clothing, watches, glasses, rings, properties, businesses, vehicles etc. All of his possessions will form his estate on condition his wealth is recognized in Shariah. If one owns something that is Haram (like interest money) it will not form part of the estate. What is excluded from the estate? Haram wealth, Rahn or collateral, Insurances and endowment policies will all be excluded from the estate. Burial Expenses: All burial expenses are direct expenses of the estate. It is not compulsory upon the trustees of the estate to accept outside assistance for burial expenses if all the heirs are adults. If some heirs are minors then too they are not bound to accept assistance if they don’t use the shares of the minors. The expenses must be moderate. If the trustees were excessive in the burial expenses, they will have to compensate the estate for the excess amount. Feeding the deceased’s family etc does not form part of the burial expenses. If the expense for feeding was paid from the estate, the trustees will have to pay that amount to the estate. Wasiyah (Bequests): Wasiyah is another expression of the mercy of Allah Ta’ala just before a person dies. Allah has promised a lofty position for people who give charity. Rasulullah salallāhu ῾alayhi wasallam has stated, “When a person dies, all of his actions cease except three, namely, continuous charity, beneficial knowledge or a pious child who prays for him.” Paying of Debts: A Hadith highlighting the importance of paying debts; It has been reported from Muhammad bin Abdillah bin Jahsh that he said, “We were sitting in the courtyard of the Musjid where the Janazas used to be placed and Rasulullah salallāhu ῾alayhi wasallam was sitting amongst us when he suddenly lifted his gaze towards the sky staring. Thereafter, he turned his gaze and placed his hand upon his forehead stating, ‘Subhanallah, Subhanallah, what severity has descended!’ We remained silent for that day and night but we only witnessed tranquility until the morning.” Muhammad (the narrator) then stated, “Thus I asked Rasulullah salallāhu ῾alayhi wasallam, ‘What is the severity that descended?’ He salallāhu ῾alayhi wasallam said, ‘In regards to debt. By the Being in whose grasp lies the life of Muhammad salallāhu ῾alayhi wasallam, if a person is martyred in the path of Allah and then brought back to life and martyred in the path of Allah and then brought back to life and martyred again in the path of Allah and then brought back to life and he had a debt upon him, he will not enter Jannah until he repays his debt!” Abu Hurairah radiallahu anhu narrates that Rasulullah salallahu alayhi wasallam said, “Do you know who a pauper is?” The people stated, “A pauper is such a person who does not own a Dirham nor any other wealth.” He salallahu alayhi wasallam then said, “Verily the pauper of my Ummah will be one who will come on the day of Judgement will a lot of Salah and fasts and Zakah to his name. However, he swore such and such a person, slandered so and so, usurped the wealth of so and so, shed the blood of such and such person and he hit another person. Thus so and so will claim from his good deeds and the other person will also claim from his good deeds. If his good deeds come to an end before he is able to pay back all that he owes, then he will be burdened with the sins of the others which will be placed upon him and thereafter he will be hurled into the fire.” As Muslims we believe in death, life after death and accountability in the court of Allah. One day we will die and give account of our actions to Allah. It is mentioned in a Hadith that a person’s feet will not move from the court of Allah until he answers some questions. One question will be, “How did you earn your wealth and where did you dispose of it?” This part of the Hadith also covers correctly preparing our wills and estates. Source: www.daruliftaa.net

Using a mask in Ihraam Q: I have a few questions regarding hajj. 1. For example while in Ihram can one wipe his head and face with a small hand towel as it is going to be hot, especially in arafah? 2. While in Ihram can one use toothpaste to brush? 3. When you are in Ihram can one wear a dust mask as they are sensitive towards dust and fumes? A: 1. Yes 2. Avoid using toothpaste. You may use a miswaak or a toothbrush without toothpaste. 3. Due to health reasons if one is forced to use the mask, then one may use it. However if one wears the mask for twelve hours or more, then one has a choice of either discharging the dam, giving the amount of sadaqatul fitr to six poor people or to fast for three days. If one wears the mask for less than twelve hours, then one should give the amount of sadaqatul fitr in charity to one poor person or alternatively one may fast for one day. And Allah Ta'ala (الله تعالى) knows best. ( وبعده ) أي الإحرام بلا مهلة ( يتقي الرفث ) ... (وقلم الظفر وستر الوجه) كله أو بعضه كفمه وذقنه نعم في الخانية لا بأس بوضع يده على أنفه ( والرأس ) بخلاف الميت وبقية البدن ولو حمل على رأسه ثيابا كان تغطية لا حمل عدل وطبق ما لم يمتد يوما وليلة فتلزمه صدقة وقالوا لو دخل تحت ستر الكعبة فأصاب رأسه أو وجهه كره وإلا فلا بأس به قال الشامي: قوله ( كله أو بعضه ) لكن في تغطية كل الوجه أو الرأس يوما أو ليلة دم الربع منهما كالكل وفي الأقل من يوم أو من الربع صدقة كما في اللباب وأطلقه فشمل المرأة لما في البحر عن غاية ممن أنها لا تغطي وجهها إجماعا اه أي وإنما تستر وجهها عن الأجانب بإسدال شيء متجاف لا يمس الوجه كما سيأتي آخر هذا الباب وأما في شرح الهداية لابن الكمال من أنها لها ستره بملحفة وخمار وإنما المنهي عنه ستره بشيء فصل على قدره كالنقاب والبرقع فهو بحث عجيب أو نقل غريب مخالف لما سمعته من الإجماع ولما في البحر وغيره في آخر هذا الباب ثم رأيت بخط بعض العلماء في هامش ذلك الشرح أن هذا مما انفرد به المؤلف والمحفوظ عن علمائنا خلافه وهو وجوب عدم مماسة شيء لوجهها اه ثم رأيت نحو ذلك نقلا عن منسك القطبي فافهم ... قوله ( ما لم يمتد يوما وليلة الخ ) الواو بمعنى أو لأن لبس المعتاد يوما أو ليلة موجب للدم فغير المعتاد كذلك موجب للصدقة ط قلت لكن لينظر من أين أخذ الشارح ما ذكره فإن الذي رأيته في عدة كتب أنه لو غطى رأسه بغير معتاد كالعدل ونحوه لا يلزمه شيء فقد أطلقوا عدم اللزوم وقد عد ذلك في اللباب من مباحات الإحرام نعم في النهر عن الخانية لو حمل المحرم على رأسه شيئا يلبسه الناس يكون لابسا وإن كان لا يلبسه الناس كالإجانة ونحوها فلا ويكره له تعصيب رأسه ولو فعل ذلك يوما وليلة كان عليه صدقة اه والظاهر أن الإشارة للتعصيب وكأن الشارح أرجعها للحمل أيضا تأمل قوله ( وقالوا الخ ) نص عليه في اللباب وغيره وكذا نص على أنه يكره كب وجهه على وسادة بخلاف خديه قال شارحه وكذا وضع رأسه عليها فإنه وإن لزم منه تغطية بعض وجهه أو رأسه إلا أنه الهيئة المستحبة في النوم بخلاف كب الوجه اه (رد المحتار 488/2) ( وإن طيب أو حلق ) أو لبس ( بعذر ) خير إن شاء ( ذبح ) في الحرم ( أو تصدق بثلاثة أصوع طعام على ستة مساكين ) أين شاء ( أو صام ثلاثة أيام ) ولو متفرقة (الدر المختار 2/ 556) قال الشامي : قوله ( إن شاء ذبح الخ ) هذا فيما يجب فيه الدم أما ما يجب فيه الصدقة إن شاء تصدق بما وجب عليه من نصف صاع أو أقل على مسكين أو صام يوما كما في اللباب (رد المحتار 2/ 557) أحسن الفتاوى 4/ 542 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Whose janaazah is this? Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: We should, at all times, remember that our life is coming to an end. We have also heard our elders say that a person should take stock of his life when going to sleep. He should ponder and reflect over the number of things he will be able to take with him when he passes away and the number of things he will be forced to leave behind. Constantly remember death! Rasulullah (Sallallahu Alaihi Wasallam) is reported to have said in the mubaarak Hadith, “Remember the thing which severs all pleasures of life, death.” Once a janaazah was passing by when somebody asked a pious person present, “Whose janaazah is this?” The pious person replied, “It is your janaazah.” When the person expressed surprise at this answer, the pious person said, “If it is not yours, then regard it to be mine.” (Merely being concerned about whose janaazah it is, is insufficient. What matters is whether one is prepared for that moment to be the moment of one’s own janaazah.) (Suhbate Ba Awliyaa’ page.152)

Whats up and Whats Down with WhatsApp Police swooped upon a man who allegedly had X-Rated porn on his phone in London, but the man was completely unaware that such a video even existed on his phone! Videos and pictures downloaded automatically on his mobile device, so he was unaware what people were sending him. What if his wife or father happened to also stumbled on this video? In Zimbabwe, statistics reveal that 14 prisoners escaped last year whilst the guards were engrossed in WhatsApp, and many examiners in South Africa were fired because scores of learners managed to copy under their vigil as they were too busy WhatsApping to care about their surroundings. Then we have the story of the stupid thief who stole a BlackBerry and uploaded a selfie of himself on it via WhatsApp and the person’s wife seen it, and the husband who took his wife to court because she never cooked for him anymore due to her WhatsApp addiction. A few months ago, we had Xenophobic attacks against our foreigners in SA. Pictures of burning and lynching of people which took place many months ago in the Central African Republic were circulated, and this increased the tension between countries to a dangerous level. People die before their time on WhatsApp, have wives they are unaware of, and conduct full court cases via this medium. Backbiting, lying and slandering others is not a sin on WhatsApp because it’s not physical, but digital – or so they think. However, WhatsApp is not all that bad after all. If used correctly, it’s actually an excellent medium to communicate, network and share information. We can keep up family and friendship ties very easily through it, and many a lost friend and relative has been found on the “Funeral Notification” group on WhatsApp. However, due to the fact that the people are not physically present in digital communication, we tend to forget some basics rules. These are as follows: 1.Privacy: The first basic rule is that of privacy. Many think that whatever is discussed privately or in a group on WhatsApp, is public property. With a mere screenshot or by pushing the “forward” button, they can share these conversations across different media platforms with everyone in the world. It must be known that a private or group discussion is a trust (amaanat), and cannot be shared with all and sundry, especially when a portion of the discussion can be misconstrued in its true context. This is nothing but creating mischief (fitnah). Nobody feels comfortable around a two-face, and on WhatsApp, the two-faced have many layers of cover. Remember that the rules of electronic communication are the same as face-to-face communication in Islam. Trust built up over a period of many years can be broken in an instance with one motion of the thumb! A few years ago, our privacy was our most valuable treasure, but nowadays, there is no such a thing as privacy anymore. On WhatsApp, we now have some members whose purpose is only to read the conversations of others and either comment on them in their personal capacity and create behind-the-scene mischief; or worst still, to track what people are saying in order to report to others, otherwise known as spying. If a person differs with another, he will forward his conversation to an enemy of his to inflame further enmity. He then sits back and has a good laugh when the two start grabbing each other’s throat. Both actions are not allowed in Islam. 2.Age Differences: When having a one-on-one conversation with someone, we are very conscious of the age of the person, or his relationship with you. He could be your younger brother, or an elderly teacher. He could be your fishing-buddy, or a distant cousin. You could be 20, and he could be 60, or you can be a Maulana and he may be a fashion designer. Some people are reserved, and some are more outspoken, some are sensitive to certain issues and some love certain topics. All these nuances are taken into consideration when we are having a physical conversation, but it all seems to get lost on WhatsApp. We cannot use informal language or crack jokes in front of our elders, and the level of respect we employ in how we answer our elders is very different to how we respond to our buddies. On an electronic platform, we tend to forget all of this and often create unnecessary and very uncomfortable situations for ourselves. Long-standing relationships are put under strain and our happiness is affected. We tend to write and then think what we wrote, as nowadays our thumbs seem to work faster than our brains! A wise man once said: “I sometimes regretted my speech, but never my silence.” 3.Dispute Resolution: This is the most dangerous habit many of us have – we use WhatsApp to ascertain facts, argue, debate, clear misunderstandings and problem solve. If dispute resolution and clearing misunderstandings cannot be done over the telephone without almost always aggravating the situation even further, how can it be ever resolved over WhatsApp? Doing this is nothing but a cowardly cheapskate mentality and a quick way to give vent to our anger and frustration. Many instantly regret what they write on WhatsApp, but a word is like an arrow. Once it is shot, it cannot be returned to the bow. To gather disputing parties around a table is time-consuming and difficult, but it’s well worth the effort. In fact, it’s the only way to do it. In a physical situation, you can read body language, clear ambiguities, ask questions with the decorum it deserves and even shake hands before and after the fight. All this cannot be done over WhatsApp. The above three aspects are the most important to consider when using this excellent application, but there are a few more to consider too: 1) Check and rectify your niyyah (intention) for your using of WhatsApp; 2) Ensure your post does not include backbiting, tale-bearing, or unfounded allegations. Rather use this medium to spread positivity and goodness; 3) Ensure you do not neglect the rights of others, or performing Salaat and reciting Quran, by excessive use; 4) Verify the authenticity of everything, especially religious postings, news of someone’s death etc, before sending on. Always quote the source of Islamic traditions; 5) It is OK to disagree, but do it respectfully; 6) If discussing, hear out what the other person is saying before interrupting; 7) Refrain from conducting mixed-gender discussion groups. “Notification Only” groups are OK; 8) Kill falsehood by combating it if you can, or by just ignoring it; 9) Never send on pictures or videos showing nude people, or links thereto; 10) Choose the appropriate time to post. For example, don’t send a joke immediately after a post on the death of a scholar; 11) Be aware that anything you post can reach many in a short space of time; 12) When writing the name of any Prophet, the Companions (Sahabah) or any pious person, remember to also accord them their due respect and prefix it with the appropriate salutation; 13) Thank and encourage people for beneficial posts; 14) Don’t forward links before opening and checking their contents; 15) Ask yourself: Is the post you are sending a cause of reward or punishment for you multiplied in the Hereafter? Lastly, use WhatsApp wisely. Don’t say anything that will come back and haunt you ten years later. Even after deletion of your posts, it can be retrieved years thereafter by means of sophisticated software, which nowadays, is available to anyone. Currently, there is a web-based application called “WhatsSpy Public” which can be downloaded by anyone. It allows an attacker to track every move of any WhatsApp user, even if the user has locked down their WhatsApp privacy settings. It was created by Maikel Zweerink, and it allows an attacker to access and edit a WhatsApp user’s messages, profile picture, privacy settings, status messages and online or offline status – even if the user has his privacy options to “nobody,” which in theory is supposed to mean “your last seen, profile photo and/or status will not be available to anyone.” Happy careful WhatsApping, everyone! khaliddhorat.co.za

Question: Does one get rewarded for an act one does out of mere habit that corresponds to the sunna? Answer: Walaikum assalam The first legal maxim that Ibn Nujaym mentioned in his Ashbah wa’l Nadha’ir is: “There is no reward without intention.” This is one of the most repeated and well-known of legal maxims. It is taken from the well-known hadith in which the Prophet (Allah bless him & give him peace) said, “Verily actions are by their intentions, and one shall only have that which one intended.” [bukhari & Muslim] The scholars stated that there is something implicit in this hadith, namely: “Verily actions are [rewarded] by their intentions, and one shall only have [the reward] for that which one intended.” Therefore, if one’s habits or whims are in conformity to the sunna of the Prophet of Allah (Allah bless him & give him peace), one should strive to have an intention in it for Allah. Otherwise, it remains a habit. The scholars say, “Through intentions habits become worship.” ( bi’l niyyaat tanqalibul `aadaat `ibaadaat) Abd Allah ibn Mubarak (Allah be pleased with him), said, “How often it is that a small action becomes great by its intention. And how often it is that a great action becomes small by its intention.” [Dhahabi, Siyar A`lam al-Nubala’, 8: 400] Wassalam, Faraz Rabbani. Source

Don’t try to explore new routes to reach your destination; take the common route, as it is proven and reliable. With your aim being the pleasure of Allāh ta‘ālā you should follow the way of our rightly guided pious predecessors. at-tazkiyah

Do not blow into food Hadhrat Abdullaah bin Abbaas (RA) reports that Rasulullaah (SAW) prohibited them from blowing into their food and drinks. [Muslim 1888]

“Hello” to Halloween? By Abu Muhammad Yusuf Islam is a complete way of life. Its wisdom is profound. What Islam prescribes and what it prohibits is always of tremendous benefit for humanity as a whole. Every year, on the evening of October 31st, millions of children in the Western world paint their faces, dress up in costumes, and go door to door collecting treats. The adults often decorate their houses with ghostly figures, carve scary faces on pumpkins, and put candles in them to create “Jack-O-Lanterns.” Unfortunately, among the millions of people indulging in this custom, many are also Muslims. ORIGINS Halloween originated as the Eve of Samhain, a celebration marking the beginning of winter and the first day of the New Year among ancient pagans of the British Isles. On this occasion, it was believed that supernatural forces gathered together, that the barriers between the supernatural and human worlds were broken. They believed that spirits from other worlds (such as the souls of the dead) were able to visit earth during this time and roam about. They also believed that on October 31st, the lord of the dead gathered all the souls of the people who had died that year. The souls upon death would dwell in the body of an animal, then on this day the lord would announce what form they were to take for the next year. When Christianity came to the British Isles, the church tried to take attention away from these pagan rituals by placing a Christian holiday on the same day. The Christian festival, the Feast of All Saints, acknowledges the saints of the Christian faith in much the same way that Samhain had paid tribute to the pagan gods. The customs of Samhain survived anyway, and eventually became intertwined with the Christian holiday. Through social networking, mass media, television etc this custom has become popular internationally. ISLAMIC PERSPECTIVE In Islam any practice which does not have its origins in Divine Scripture and The Sunnah is totally prohibited. This applies to many Pagan practices such as Halloween, Valentine’s Day etc. Virtually all Halloween traditions are based either in ancient pagan culture, or in Christianity. From an Islamic point of view, they all are forms of idolatry (shirk). As Muslims, our celebrations should be ones that honour and uphold our faith and beliefs. How can we worship only Allah, the Creator, if we participate in activities that are based in pagan rituals, divination, and the spirit world? Many people participate in these celebrations without even understanding the history and the pagan connections, just because their friends are doing it, their parents did it ("it's a tradition!"), and because "it's fun!" So what can we do, when our children see others dressed up, eating candy, and going to parties? While it may be tempting to join in, we must be careful to preserve our own traditions and not allow our children to be corrupted by this seemingly "innocent" fun. When tempted, remember the pagan origins of these traditions, and ask Allah to give you strength. Save the celebration, the fun and games, for our 'Eid festivals. Children can still have their fun, and most importantly, should learn that we only acknowledge holidays that have a religious significance to us as Muslims. Holidays are not just excuses to binge and be reckless. In Islam, our holidays retain their religious importance, while allowing proper time for rejoicing, fun and games. GUIDANCE FROM THE QURAN AND HADITH Allah Ta’ala, The Most Wise says in the Qur’an : "When it is said unto them, 'Come to what Allah has revealed, come to the Messenger,' they say, 'Enough for us are the ways we found our fathers following.' What! Even though their fathers were void of knowledge and guidance?" (Qur'an 5:104) "Has not the time arrived for the believers, that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed to them? That they should not become like those to whom was given the Book aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors." (Qur'an 57:16) “We have sent them the Truth, but they indeed practice falsehood” (Qur’an 23:10). The Noble and Last Messenger of Allah (peace be upon him) is reported to have said: “Whoever imitates a nation is one of them!” (Hadith-Abu Da’oud). “The Final Hour will not come until my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit (inch by inch)” (Hadith-Bukhari) “You must keep to my Sunnah and the sunnah of the rightly-guided Caliphs; cling to it firmly. Beware of newly invented matters, for every new matter is an innovation, and every innovation is misleading.” (Hadith-Bukhari) WHAT SHOULD WE DO? As Muslims we should not participate or condone such evil customs as Halloween. It is the duty of every Muslim parent to educate their children to refrain from practising falsehood and not to imitate others in their futile customs and festivals. If the children are taught to be proud of their Islamic heritage, they themselves will, if Allah wills, abstain from Halloween and other non-beneficial celebrations. </ p> As Muslims let us be convinced of our Deen is indeed the best and purest way of life…so do not say “hello” to Halloween! May Allah Ta’ala guide us onto the straight path…Ameen. www.eislam.co.za

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What qualities should one look for in the person one wishes to get married to Q: When one intends nikaah, what qualities should one look for in the person one wishes to get married to? A: When choosing a life partner, the Hadith teaches us that apart from basing one's choice on beauty and good looks, one should look at the level of Deen in the person one wishes to marry. If one finds the person to be from a pious family and the person also is pious, possessing good character and committed to Deen and one finds the person to be compatible to one in other aspects, then one should marry such a person. And Allah Ta'ala (الله تعالى) knows best. باب ما جاء في من تضرون دينه فزوجوه - حدثنا قتيبة حدثنا عبد الحميد بن سليمان عن ابن عجلان عن ابن وثيمة النصري عن أبي هريرة قال : قال رسول الله صلى الله عليه و سلم إذا خطب إليكم من ترضون دينه وخلقه فزوجوه إلا تفعلوا تكن فتنة في الأرض وفساد عريض قال وفي الباب عن أبي حاتم و المزني و عائشة قال أبو عيسى حديث أبي هريرة قد خولف عبد الحميد بن سليمان في هذا الحديث ورواه الليث بن سعد عن ابن عجلان عن أبي هريرة عن النبي صلى الله عليه و سلم مرسلا قال أبو عيسى قال محمد وحديث الليث أشبه ولم يعد حديث عبد الحميد محفوظا حدثنا محمد بن عمرو السواق البلخي حدثنا حاتم بن إسماعيل عن عبد الله بن مسلم بن هرمز عن محمد و سعيد ابني عبيد عن أبي حاتم المزني قال : قال رسول الله صلى الله عليه و سلم إذا جاءكم من ترضون دينه وخلقه فأنكحوه إلا تفعلوا تكن فتنة في الأرض وفساد قالوا يا رسول الله ! وإن كان فيه ؟ قال إذا جاءكم من ترضون دينه وخلقه فأنكحوه ثلاث مرات قال أبو عيسى هذا حديث حسن غريب و أبو حاتم المزني له صحبة ولا نعرف له عن النبي صلى الله عليه و سلم غير هذا الحديث باب ما جاء في من ينكح على ثلاث خصال - حدثنا أحمد بن محمد بن موسى أخبرنا إسحق بن يوسف الأزرق أخبرنا عبد الملك بن أبي سليمان عن عطاء عن جابر : أن النبي صلى الله عليه و سلم قال إن المرأة تنكح على دينها ومالها وجمالها فعليك بذات الدين تربت يداك قال وفي الباب عن عوف بن مالك و عائشة و عبد الله بن عمرو و أبي سعيد قال أبو عيسى حديث جابر حديث حسن صحيح (سنن الترمذي رقم 1084 ، 1085 ، 1086) عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال تنكح المرأة لأربع لمالها ولحسبها وجمالها ولدينها فاظفر بذات الدين تربت يداك (صحيح البخاري رقم 5090) ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة بعاقد رشيد وشهود عدول والاستدانة له والنظر إليها قبله وكونها دونه سنا وحسبا وعزا ومالا وفوقه خلقا وأدبا وورعا وجمالا قال الشامي : قوله ( دونه سنا ) لئلا يسرع عقمها فلا تلد قوله ( وحسبا ) هو ما تعده من مفاخر آبائك ح عن القاموس أي بأن يكون الأصول أصحاب شرف وكرم وديانة لأنها إذا كانت دونه في ذلك وكذا في العز أي الجاه والرفعة وفي المال تنقاد له ولا تحتقره وإلا ترفعت عليه وفي الفتح روى الطبراني عن أنس عنه من تزوج مرأة لعزها لم يزده الله إلا ذلا ومن تزوجها لمالها لم يزده الله إلا فقرا ومن تزوجها لحسبها لم يزده الله إلا دناءة ومن تزوج مرأة لم يرد بها إلا أن يغض بصره ويحصن فرجه أو يصل رحمه بارك الله له فيها وبارك لها فيه تتمة زاد في البحر ويختار أيسر النساء خطبة ومؤنة ونكاح البكر أحسن للحديث عليكم بالأبكار فإنهن أعذب أفواها وأنقى أرحاما وأرضى باليسير ولا يتزوج طويلة مهزولة ولا قصيرة دميمة ولا مكثرة ولا سيئة الخلق ولا ذات الولد ولا مسنة للحديث سوداء ولود خير من حسناء عقيم ولا يتزوج الأمة مع طول الحرة ولا زانية والمرأة تختار الزوج الدين الحسن الخلق الجواد الموسر ولا تتزوج فاسقا ولا يزوج ابنته الشابة شيخا كبيرا ولا رجلا دميما ويزوجها كفؤا فإن خطبها الكفء لا يؤخرها وهو كل مسلم تقي وتحلية البنات بالحلي والحلل ليرغب فيهن الرجال سنة ولايخطب مخطوبة غيره لأنه جفاء وخيانة اه (رد المحتار 3/ 8) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question what is this night about? and as a nu muslim,how do i approach it? Answer Halloween is a festival which originates from Ireland. from an Islamic perspective halloween has no basis at all and thus the day is of no significance at all. If people who celebrate this day cause any disturbance, we must tolerate this with due respect and patience. However, we must refrain on all accounts from indulging in any kind of celebration etc. please refer to the Hadith listed below: ‘whoever imitates a people, then he is from among them’. ‘Aalima K. Lorgat Source

Question Is celebrating events like Aprils Fools Day and Halloween (which are not directly linked to any religion) permissible? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. Even if April fool’s day and Halloween are not related to any religion (although some have linked them to Zoroastrian and Roman religious practices respectively), it is strictly not permissible to celebrate them. They contain many elements which are forbidden in Islam. And Allah knows best. Mufti Faizal Riza Source

The History Of Halloween - Night Of The Devils