ummtaalib

As for performing Istikhara after every salah, please see the following: Method The method of istikhārah is to perform two rak'āt at any time of the day, other than the times when nafl salāh is forbidden. It is preferable to recite Sūrah Al-Kāfirūn in the first rak'ah and Sūrah Al-Ikhlās in the second. Thereafter one should praise Allāh ta'ālā, send salāh upon the Prophet sallallāhu 'alayhi wasallam and then recite the following du'ā O Allāh! I seek goodness from You, through Your Knowledge, and I seek strength through Your Power and ask for Your great Bounty, for You are able to do things while I am not, and You know while I do not; and You are the Knower of the Unseen. O Allāh, if You know that this matter [name your matter] is good for me, in respect to my Dīn, my worldly life and the consequence of my affairs, then decree it for me and make it easy for me, and then grant me barakah in it. And if You know that this matter [name your matter] is bad for me in respect to my Dīn, my worldly life and the consequence of my affairs, then turn it away from me and turn me away from it, and decree for me what is good, wherever it may be, and make me be pleased with it. (Al-Bukhārī) If after the initial istikhārah you remain unsure about something, then perform istikhārah for 3, 5, or 7 days. Inshā'allāh within seven days the heart will feel at ease.

Wa'alaykumus salaam warahmatullaah wabarakaatuhu Welcome to the forum! Please see HERE for information regarding Istikhara. The following Q/A HERE seems quite relevant to the sister's situation: Also found this: InshaAllah it is of help

Your children need your presence more than your presents Techno geeks and social snobs ready to contradict their parents. Know-it-All’s challenge, even dominate their teachers. An oft-mentioned refrain: “The state of our youth!” But, Why? Fatima Moolla of @timelessteenz doesn’t mince her words in placing the blame solidly on their parent’s shoulders. I believe the ogres we call children these days behave the way they do because parents don’t take out the time to discipline their children and teach them right from wrong, how to respect elders and address them or how not to be vulgar and obscene. They are not living examples and role models for their children, because they are hardly at home due to being preoccupied in highly paid professions and jobs. We are so caught up in this hunger game for wealth, that our children are being neglected, which is one of the reasons for their degeneration and demoralisation. Since parents don’t find the time to spend with their children, they gift them with the latest gadgets ranging from iPhone, Samsung, Apple, PSP and Androids believing it substitutes for the time that children yearn for and need as they growing up. Social networks stream with users as young as 10 years old. These innocent children display their lives, emotions and challenges to the world in the hope of getting comfort from somewhere and someone. Sadly, the wrong people are those who console them and even grip them into their evil clutches. Being young and gullible, children do fall into this trap and often put their lives and families in danger. There are people out there who are like wolves in sheep’s clothing; outwardly they give an impression of sympathy, but deep down they rejoice at your suffering and difficulties. Why do children hanker after celebrities and pop stars? Parents have hired baby sitters to entertain their children while they are at work or lounging around with friends on a girls or boys ‘night out’. The modern day baby sitter is non other then the television. No doubt, the television shapes the lives of teens and tweens and makes them desirous to live the flashy lives of celebrities as shown in movies. These are the people they look up to; the very ones who make vice appear to be virtues. The ones who make drugs, alcohol, violence and haraam romance look so magical and cool. These celebs regularly prove to us they are actually miserable, often become drug addicts, and waste their lives and talents. A far cry from the image those who idolise them have. It is said, that a celebrity is someone who works hard to become famous and then wears dark glasses to avoid being recognised. Getting back to the point, we see that one factor stands out in all of the above answers. Children are deprived of love, abandoned and ignored in there very homes. Parents should feel a stab of guilt at the thought of this. It is not presents and material objects that satisfy them, but the ‘presence’ of their parents which they wish to have. A healthy parent-child communication skill is essential for families to have, as it strengthens the bond of love between them. No matter how many gifts and technological gadgets a child can have, it will never equal to theTIME that a parent spends with them. Children feel loved and wanted when their parents do little actions like sitting with them and asking them how their day at school was, calling them from work, leaving a sports program on TV to play sport outside together, or even going for a walk in the park. Even talking about issues which are concerning them and asking questions about it. Reality check – what children REALLY need is our time and love, not money and gifts. Let it not be that our lives become like the example of the little boy who had to buy his father’s time. Spending time with our children is the best boost for confidence that we could ever give them. It helps them gain a sense of self worth and sends them a message that they are valued, loved and an important part of the family. Spending time with children also provides the opportunity to have an influence in establishing values that are meaningful. It signals to them that you love them for who they are, and not only because they your children. Talk, wink, and give a thumbs up when they least imagine it – it is the same as getting an unexpected post in the mailbox. Get down to their level and see the world from their eyes. The most important skills and values that we can provide for our children are not financial provisions. All that is required is just a little investment of your time. Dear parents remember, Time is free, but it’s priceless. You can’t own it, but you can use it. You can’t keep it, but you can spend it. Once you’ve lost it, you can never get it back. Ordinary people think merely of spending time. Great people think of using it. The Jamait

10 Tips on How to Quit Haram Relationships Infographic By Family Editorial Board Being in a haram (disallowed) relationship is a very common problem that challenges Muslim youths nowadays. It’s very easy to engage in such relationships but to give up is the most difficult part. Any Relationship between males and females outside of marriage is Not Permissable in Islam Here we give you 10 tips that will help you break away and stop this Haram relationship for the sake of God. The Jamiat

The Distance of Safar According to the Hanafī Madhhab The original position of the Hanafī madhhab is that a person becomes a musāfir once he crosses the furthest residential buildings of his city or village with the intention of travelling a distance of three days.[1] Hence, a three-day journey is regarded as the distance of safar. This is calculated based on a moderate paced walk or a camel ride between dawn and zenith of the three shortest days of the year in lands along or near the equator.[2] If this distance is covered in a shorter length of time, one will be regarded as a musāfir despite not having travelled for a full three days.[3] The original madhhab did not stipulate any fixed measure for this distance. However, when it became difficult for common Muslims to estimate when exactly a “three-day journey” has been completed, the senior jurists stipulated fixed measurements for the safar distance. Three views in particular became popular: 15 Farsakhs 18 Farsakhs 21 Farsakhs[4] The majority of the imāms of Khawārizm favoured the first view and gave fatwā according to it.[5] This view has also been reported from Imām Muhammad[6], and Imām al-Kāsānī (d. 587 H) supports it in his Badā‘i’ al-Sanā‘i’, stating that approximately 5 farsakhs are normally traversed in one day of travel.[7] Most of the senior jurists favoured the second view and gave fatwā on it, including the author of al-Bahr al-Muhīt, Imām Burhān al-Dīn Mahmūd Ibn Māzah al-Bukhārī (d. 616 H),[8] and the author of al-Hidāyah, Imām Burhān al-Dīn al-Marghinānī (d. 593 H).[9] A farsakh is equivalent to 3 Shar‘ī miles. 1 Shar‘ī mile amounts to 4000 cubits[10] or approximately 2000 yards.[11] This equates to 1.15 English miles or 1.85 km[12]. Hence, 15 farsakhs (45 Shar‘ī miles) is equal to 51.7 English miles or 83.3 kilometres, and 18 farsakhs (54 Shar‘ī miles) is equal to 62 English miles or 99.9 kilometres.[13] Imām Mālik narrates in his Muwatta’ from Ibn ‘Umar (may Allāh be pleased with him) and Ibn ‘Abbās (may Allāh be pleased with him) that they would regard the distance of safar as 4 barīds[14]. Imām al-Bukhārī also narrates this view in his Sahīh from them[15]. Moreover, Imām Muhammad narrates with an authentic chain from Ibn ‘Umar (may Allāh be pleased with him) that he regarded the safar distance as a moderate three-day journey.[16] Mawlānā Zafar Ahmad al-Thānawī states that this suggests that a moderate three-day journey is the same as a journey of four barīds according to him.[17] 1 barīd is equal to 4 farsakhs or 12 Shar‘ī miles. Hence, 4 barīds amounts to 48 Shar‘ī miles. This is equivalent to 55 English miles or 88.8 kilometres[18]. The view of 4 barīds was upheld by Imām Mālik, Imām Ahmad and Imām al-Shāfi‘ī according to one transmission from him[19]. Moreover, it is supported by a narration from the Prophet (peace be upon him) himself, albeit with a problematic chain.[20] This is not very different from the view of 15 farsakhs which was reported from Imām Muhammad, supported by Imām al-Kāsānī and on which the imāms of Khawārizm gave fatwā. Based on these considerations, many of the senior jurists of Deoband favoured the view of 4 barīds or 48 Shar‘ī miles. Hence, Mawlānā Rashīd Ahmad Gangohī supported this view[21], followed by ‘Allāmah Anwarshāh al-Kashmīrī[22], ‘Allāmah Shabbīr Ahmad al-‘Uthmānī[23], Mawlānā Zakariyyā al-Kāndhlewī[24], Mawlānā Yūsuf al-Binnorī[25] and Mawlānā Zafar Ahmad al-‘Uthmānī[26]. It is also the favoured view of Shāh Walīullāh al-Muhaddith al-Dehlawī.[27] Hence, the view of 4 barīds or 48 Shar‘ī miles (55 miles/88.8 kilometres) is the favoured view according to us. Prepared by: Zameelur Rahman, Student Darul Iftaa Checked and approved by: Mufti Ebrahim Desai قلت: أرأيت المسافر هل يقصر الصلاة في أقل من ثلاثة أيام؟ قال: لا. قلت: فإن سافر مسيرة ثلاثة أيام فصاعدا؟ قال: يقصر الصلاة حين يخرج من مصره. قلت: ولم وقت ثلاثة أيام؟ قال: لأنه جاء أثر عن النبي صلى الله عليه وسلم أنه قال: لا تسافر المرأة ثلاثة أيام إلا ومعها ذو محرم، فقست على ذلك، وبلغني عن إبراهيم النخعي وسعيد بن جبير أنهما قالا إلى المدائن ونحوها. (الأصل للإمام محمد، دار ابن حزم، ج١ ص٢٣٢-٢٣٣) محمد عن يعقوب عن أبي حنيفة رحمهم الله: رجل خرج من الكوفة إلى المدائن قال: قصر وأفطر، ويقصر في مسيرة ثلاثة أيام ولياليا سير الإبل ومشي الأقدام (الجامع الصغير مع النافع الكبير، إدارة القرآن، ١٠٨-١٠٩) قال أبو حنيفة: لا تقصر الصلاة في أقل من ثلاثة أيام ولياليها بسير الإبل ومشي الأقدام، وقال أهل المدينة: تقصر الصلاة في أربعة برد، وذلك ثمانية وأربعون ميلا (الحجة على أهل المدينة، ج١ ص١٦٦) قال أبو جعفر: ومن سافر يريد مسيرة ثلاثة أيام فصاعدا قصر الصلاة إذا جاوز بيوت مصره، وإن سافر يريد دون ذلك لم يقصر (مختصر الطحاوي، ص٣٣) ولا اعتبار بالفراسخ...على المذهب لأن المذكور في ظاهر الرواية اعتبار ثلاثة أيام كما فى الحلبة، وقال فى الهداية: هو الصحيح، اخترازا عن قول عامة المشايخ من تقديرها بالفراسخ (رد المحتار، دار عالم الكتب، ج٢ ص٦٠٢) والتقدير بثلاثة أيام هو ظاهر المذهب، وهو الصحيح، وعامة المشايخ قدره بالفراسخ (النهر الفائق، دار الكتب العلمية، ج١ ص٣٤٥) [2] فى الدر المختار: مسيرة ثلاثة أيام ولياليها من أقصر أيام السنة، ولا يشترط سفر كل يوم إلى الليل بل إلى الزوال، ولا اعتبار بالفراسخ على المذهب، بالسير الوسط مع الإستراحات المعتادة حتى لو أسرع فوصل في يومين قصر (رد المحتار، دار عالم الكتب، ج٢ ص٦٠١-٦٠٣) في رد المحتار: المراد من التقدير بأقصر أيام السنة إنما هو فى البلاد المعتدلة التي يمكن قطع المرحلة المذكورة في معظم اليوم من أقصر أيامها، فلا يرد أن أقصر أيام السنة في بلاد بلغار قد يكون ساعة أو أكثر أو أقل فيلزم أن يكون مسافة السفر فيها ثلاث ساعات أو أقل، لأن القصر الفاحش غير معتبر كالطول الفاحش (رد المحتار، دار عالم الكتب، ج٢ ص٦٠٢) فنقدره بمسيرة ثلاثة أيام ولياليها من أقصر أيام الشتاء لأن الأيام للمشي والليالي للإستراحة، وبعض المشايخ رحمهم الله قدرها بالفراسخ فمنهم من قدرها بخمسة عشر فرسخا ومنهم من قدرها بثمانية عشر فرسخا ومنهم من قدرها بأحد وعشرون فرسخا ومنهم من قدرها بثلاث مراحل (شرح الجامع الصغير للقاضيخان، ص٢٩٧-٢٩٨) لو بكر فى اليوم الأول ومشى إلى الزوال، ثم فى الثاني والثالث كذلك قصر (النهر الفائق، ج١ ص٣٤٥) [3] فى الدر المختار: مسيرة ثلاثة أيام ولياليها من أقصر أيام السنة، ولا يشترط سفر كل يوم إلى الليل بل إلى الزوال، ولا اعتبار بالفراسخ على المذهب، بالسير الوسط مع الإستراحات المعتادة حتى لو أسرع فوصل في يومين قصر (رد المحتار، دار عالم الكتب، ج٢ ص٦٠١-٦٠٣) فإن كان بينه وبين مقصده مسيرة ثلاثة أيام ولياليها ويقصر الصلاة وإن قطعها في أقل منها (شرح الجامع الصغير للقاضيخان، ص٢٩٨) [4] وكذا فى الفتح من أنه قيل: يقدر بأحد وعشرين فرسخان، وقيل بثمانية عشر، وقيل بخمسة عشر، وكل من قدر منها اعتقد أنه مسيرة ثلاثة أيام ا ه أي بناء على اختلاف البلدان، فكل قائل قدر ما في بلده من أقصر الأيام (رد المحتار، دار عالم الكتب، ج٢ ص٦٠١-٦٠٣) [5] السفر الذي تتغير به الأحكام أن يقصد الإنسان موضعا بينه وبين مقصده مسيرة السفر ثلاثة أيام بسير الإبل ومشي الأقدام...ط معنى قوله: مسيرة ثلاثة أيام أي مع الإستراحات التي تتخللها، سط ثلاثة أيام من أقصر أيام الشتاء المعتبر سير العير لأنه الوسط، ط وروي ثلاث مراحل وهو قريب من الأول...وعامة مشايخنا قدروها بالفراسخ: إحدى وعشرون فرسخا وقيل: بثمانية عشر فرسخا وعليه الفتوى، وقيل: بخمسة عشر، وبه أفتى أكثر أئمة خوارزم، وعن مالك والشافعي في قول: ستة عشر فرسخا (المجتبى، مخطوط، ٤٥/ب) [6] وعن محمد أنه اعتبر خمسة عشر فرسخا (النافع الكبير، ص١٠٩) [7] واختلفت أقوال الشافعي فيه، قيل: ستة وأربعون ميلا، وهو قريب من قول بعض مشايخنا، لأن العادة أن القافلة لا تقطع في يوم أكثر من خمسة فراسخ (بدائع الصنائع، ج١ ص٤٦٨) [8] والفتوى على ثمانية عشر لأنها أوسط الأعداد (المحيط البرهاني، إدارة القرآن، ج٢ ص٣٨٥) [9] ثم اختلفوا، فقيل: أحد وعشرون وقيل ثمانية عشر وشيل خمسة عشر، والفتوى على الثاني لأنه الأوسط، وفى المجتبى: فتوى أئمة خوارزم على الثالث (رد المحتار، ج٢ ص٦٠٢) قال المرغيناني: وعامة المشايخ قدروها بالفراسخ، فقيل: احد وعشرون فرسخا وقيل ثمانية عشر فرسخا، قال المرغيناني: وعليه الفتوى، وقال العتابي في جوامع الفقه: وهو المختار، وقيل: خمسة عشر فرسخا، واختيار صاحب الهداية أولى (شرح منية المصلي، ص٥٣٥) وقال المرغيناني: وعامة المشايخ قدروها بالفراسخ، فقيل: أحد وعشرون فرسخا، وقيل: ثمانية عشر فرسخا، قال المرغيناني: وعليه الفتوى (البناية شرح الهداية، دار الكتب العلمية، ج٣ ص٤) [10] الفرسخ ثلاثة أميال، والميل: أربعة آلاف ذراع (رد المحتار، ج٢ ص٦٠٢) [11] جواهر الفقه، ج٣ ص٤٢٤، أحسن الفتاوى، ج٤ ص٩٣ [12] الإيضاح والتبيان في معرفة المكيال والميزان، دار الفكر، ص٧٧ عند الحنفية...الميل ١٨٥٥ مترا (المكاييل والموازين الشرعية، القدس، ص٥٣) [13] صحيح اور مناسب تر مسافت سفر، ص٣ [14] وحدثني عن مالك عن ابن شهاب عن سالم بن عبد الله عن أبيه أنه ركب إلى ريم، فقصر الصلاة في مسيرة ذلك، قال يحيى: قال مالك: وذلك نحو من أربعة برد، وحدثني عن مالك عن نافع عن سالم بن عبد الله أن عبد الله بن عمر ركب إلى ذات النصب فقصر الصلاة في مسيرة ذلك، قال يحيى: قال مالك: وبين ذات النصب والمدينة أربع برد...وحدثني عن مالك أنه بلغه أن عبد الله بن عباس كان يقصر الصلاة في مثل ما بين مكة والطائف وفي مثل ما بين مكة وعسفان، وفي مثل ما بين مكة وجدة، قال مالك: وذلك أربعة برد، وذلك أحب ما تقصر إلي فيه الصلاة (أوجز المسالك، دار القلم، ج٣ ص١٧٩-١٨٦) [15] وكان ابن عمر وابن عباس يقصران ويفطران في أربعة برد، وهو ستة عشر فرسخا (صحيح البخاري، مكتبة الملك فهد، ج١ ص٣٠٩) [16] محمد قال: أخبرنا سعيد بن عبيد الطائي عن علي بن ربيعة الوالبي قال: سألت عبد الله بن عمر رضي الله تعالى عنهما: إلى كم تقصر الصلاة؟...قال: هي ثلاث ليال قواصد، فإذا خرجنا إليه قصرنا الصلاة. قال محمد: وبه نأخذ، وهو قول أبي حنيفة (كتاب الآثار، دار النوادر، ج١ ص٢٠٤) وصححه في إعلاء السنن، إدارة القرآن، ج٧ ص٢٧٣ [17] قلت: ولا خلاف بينه وبين أثر المتن، فإن التحديد بأربعة برد في هذا إنما هو من عطاء لا من قول ابن عمر، فلا يلزم منه كون ابن عمر قائلا بالتحديد بالبرد والأميال، بل إنما قصر لكون المسافة مسافة ثلاثة أيام عنده، واتفق به كونها أربعة برد أيضا (إعلاء السنن، ج٧ ص٢٧٣) [18] صحيح اور مناسب تر مسافت قصر، ص٣ [19] إذا كان السفر ستة عشر فرسخا استباح الرخص، وبه قال أكثره...دليلنا: قوله صلى الله عليه وسلم: يا أهل مكة لا تقصروا في أقل من أربعة بردا من مكة إلى عسفان، ولأنه مذهب ابن عباس وابن عمر وابن مسعود (رؤوس المسائل فى الخلاف، دار خضر، ص ٢٠١) وذهب مالك إلى أن أقل مدة السفر التي يقصر فيها أربعة برد، وبه قال الشافعي وأحمد وجماعة، وهي ستة عشر فرسخا، أي: ثمانية وأربعون ميلا، والمستند لهم حديث: يا أهل مكة لا تقصرو في أقل من أربعة برد، أخرجه الدارقطني والبيهقي والطبراني، سنده متكلم فيه، لكنه مؤيد بفعل ابن عمر وابن عباس، كما أخرجه مالك والبيهقي وغيرهما أنهما كانا يقصران في أربعة برد (التعليق الممجد، دار القلم، ج١ ص٥٦٠) [20] وذهب مالك إلى أن أقل مدة السفر التي يقصر فيها أربعة برد، وبه قال الشافعي وأحمد وجماعة، وهي ستة عشر فرسخا، أي: ثمانية وأربعون ميلا، والمستند لهم حديث: يا أهل مكة لا تقصرو في أقل من أربعة برد، أخرجه الدارقطني والبيهقي والطبراني، سنده متكلم فيه، لكنه مؤيد بفعل ابن عمر وابن عباس، كما أخرجه مالك والبيهقي وغيرهما أنهما كانا يقصران في أربعة برد (التعليق الممجد، دار القلم، ج١ ص٥٦٠) حدثني أحمد بن محمد بن زياد حدثنا إسماعيل الترمذي حدثنا إبراهيم بن العلاء حدثنا إسماعيل بن عياش عن عبد الوهاب بن مجاهد عن أبيه وعطاء بن أبي رباح عن ابن عباس أن رسول الله صلى الله عليه وسلم قال: يا أهل مكة لا تقصروا الصلاة في أدنى من أربعة برد، من مكة إلى عسفان (سنن الدارقطني، مؤسسة الرسالة، ج٢ ص٢٣٢) حدثنا عبدان بن أحمد ثنا هشام بن عمار ثنا إسماعيل بن عياش ثنا ابن مجاهد عن أبيه وعطاء عن ابن عباس رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: يا أهل مكة لا تقصروا الصلاة في أدنى من أربع برد، من مكة إلى عسفان (المعجم الكبير، ج١١ ص٩٦-٩٧) وعبد الوهاب بن مجاهد بن جبر متروك الحديث [21] چار بريد جس كى سوله سوله ميل كى تين منزليں ہوتى ہىں حديث موطا مالك سے ثابت ہوتى ہيں (تأليفات رشيدية، إدارة اسلاميات لاهور، ٣٥٨) وأما أن مقدار الذي يعد به مسافرا شرعيا ما اخترناه، فالدليل عليه ما رواه مالك مرفوعا [قلت: بل موقوفا]: لا نقصر من أقل من أربعة بردا ونحو ذلك، والبريد أربع فراسخ، والفرسخ قريب من ثلاثة أميال إلى الزيادة (الكوكب الدري، إدارة القرآن، ج١ ص٤٣٩) [22] ومسافة القصر فى المذهب مسيرة ثلاثة أيام ولياليها، ثم حولوها إلى التقدير بالمنازل، فاختلفوا فيه على أقوال، منها: ستة عشر فرسخا كل فسخ ثلاثة أميال فتلك ثمانية وأربعون ميلا، كما فى الحديث، وبه أفتي لكونه مذهب الآخرين (فيض الباري، دار الكتب العلمية، ج٢ ص٥٣٤) ونقل عنه صاحب العرف الشذي: وأقوال الحنفية في مسافة القصر كثيرة، ذكرها فى البحر، والأقوال من ستة عشر فرسخا إلى اثنتين وعشرين فرسخا، وفي قول: ثمانية وأربعون ميلا، وهو المختار لأنه موافق لأحمد والشافعي (العرف الشذي، دار إحياء التراث العربي، ج٢ ص٤٩) [23] والفرسخ ثلاثة أميال، فالقول الثالث [٤٥ ميل شرعي، الذي أفتى به أكثر أئمة خوارزم] قريب من القول بأربعة برد وهي ستة عشر فرسخا (٤٨ ميل شرعي)، كما هو مذهب مالك وغيره. وقد روى البخاري تعليقا في صحيحه والبيهقي إسنادا عن عطاء بن أبي رباح أن ابن عمر وابن عباس كانا يصليان ركعتين ويفطران في أربعة برد. قال أبو عمر بن عبد البر: هذا عن ابن عباس معروف من نقل الثقات، متصل الإسناد عنه من وجوه، وقد اختلف عن ابن عمر في تحديد ذلك اختلافا كثيرا، وأصح ما روي عن ما رواه ابنه سالم ونافع أنه لا يقصر إلا فى اليوم التام أربعة برد. ا ه. قلت: وهذا هو المختار عند شيوخنا، وقد أفتى به مولانا الشيخ رشيد أحمد الجنجوهي قدس الله روحه. (فتح الملهم، دار إحياء التراث العربي، ج٤ ص٣٩٤-٥) وهو قول الشاه ولي الله الدهلوي أيضا كما نقله عنه في فتح الملهم في نفس الصفحة [24] وعن مالك: لا يقصر في أقل من ثمانية وأربعين ميلا هاشمي، وذلك ستة عشر فرسخا، وهو قول أحمد، انتهى [من عمدة القاري]...ولا يذهب عليك أن الشيخ الجنجوهي على ما حكاه والدي في تقرير الترمذي قال: إن الصحيح فى استدلال الحنفية هي رواية مالك فى الموطأ: أربعة برد، وعلى هذا فلا خلاف بين الأئمة في ذلك (أوجز المسالك، دار القلم، ج٣ ص١٧٨-١٨١) [25] وما ذهب إليه الشافعي [من كون مسافة السفر ٤٨ ميل] هو قول لمشايخنا، وهو المختار لموافقته الشافعي وأحمد (معارف السنن، ايج ايم سعيد، ج٤ ص٤٧٤) [26] والفتوى على خمسة عشر منها كما تقدم فإنها أربع برد أو نحوها، وقد ورد هذا التحديد عن ابن عباس وغيره، وورد ذلك مرفوعا أيضا وإن كان ضعيفا، واختاره مالك، فأفتى به المتأخرون منا تسهيلا للعوام، فإن أربعة برد هي قدر مسافة ثلاثة أيام تقريبا (إعلاء السنن، إدارة القرآن، ج٧ ص٢٨٤) [27] قال الشيخ ولي الله الدهلوي قدس الله سره:...ومن لازمه أن يكون مسيرة يوم تام، وبه قال سالم، لكن مسيرة أربعة برد متيقن، وما دونه مشكوك، وصحة هذا الاسم يكون بالخروج من سور البلد أو حلة القرية أو بيوتها بقصد موضع هو على أربعة برد (فتح الملهم، ج٤ ص٤٩٥) askimam

Constantly Remembering Death Ibrahim Taimi (Rahmatullah alaih) says; “Two things have caused me to turn away from sensual pleasures of the world; death and the fear of reckoning before Allah Ta'ala.” Hadhrat Ka'b (Radhiallahu Anhu) says: “He who realizes what death signifies will find that, by comparison, all the sufferings of this world are easier to tolerate.” Ash'ath (Rahmatullah Alaih)says: "Whenever we visited Hasan Basri (Rahmatullah Alaih)and sat with him, we heard him talking to his companions of death and of the conditions and events of the Aakhirah. (Fazaail Sadaqaat-Urdu-633) Ihyaauddeen

Marrying Mr Right in Wrongwaytown Mawlana Khalid Dhorat Marriages are made in heaven, but the wedding ceremony takes place on earth … and at times, besides the Mehr-e-Fatimi, there is nothing heavenly about it. Many thousands of years ago, long before this earth was even created, when the pen of destiny was writing in the skies, the sweetest thing happened: the name of your sweetheart was placed next to yours. Special consideration was taken in this sacred union by the Almighty Himself. It was to be blessed with happiness and prosperity. But sadly on our part on earth, the way some of us conduct our wedding ceremonies nowadays, it seems that everyone but the Almighty, that loving Being responsible for our happiness, is relevant and needs to be obeyed and pleased. Our ideas of having a modern un-Islamic and fancy wedding starts many years before we even find our better half. These crazy wedding fantasies are mostly obtained from romance novels, movies, sitcoms, fashion magazines and of course, the bad example set by others in our own family and community. We have all read about the simplicity of our Noble Prophet Muhammad (May peace be upon him) and how his daughters got married, but there is always a big BUT to it: “We know its sunnat to be simple, BUT we can’t exclude anyone from the invitation list.” “It’s our first daughter’s wedding and we know it has to be simple, BUT we can’t break her heart.” The best justification yet for abandoning the blessed Prophetic way is this: “Our neighbor got married last year and although they are only working class, they invited 1000 people. Must we now keep it simple and show they are richer than us? We are not cheapskates! Let’s show them and invite 2000 people.” No one can plead ignorance as to how the ideal Islamic marriage is to be conducted nowadays, but somehow everyone seems to forget this when their daughter starts weeping or when the neighbors may comment how stingy one is for not making the sendoff of their child a most memorable one. We seem to be more worried of the opinion of people and our status inn society than the pleasure of the Almighty. For this disobedience, we are punished in various ways without even realizing it. Let us now see what’s wrong with our wedding functions nowadays. Besides the mandatory Nikah ceremony which is usually held in the Masjid, and the Waleemah (nuptial feast), it must be known that nothing else is really prescribed in Islam. But Islam is only meant for the books nowadays, so many couples unofficially marry their sweethearts over facebook or by dating a few months or years before the official marriage ceremony. When they do decide to tie the knot, they call upon the friendly community Shaikh or Imam to solemnize their Nikah in a Masjid. Sometimes, a special Shaikh is flown in from overseas to add to the status of the marriage. At times, the blessed environment of the Masjid is left out and the Nikah is solemnized in the hall. The Shaikh or the Imam is only there to legalize the contract, and to make sure he turns a blind eye to all the wrong going on around him. The serious lecture on the rights of husband and wife in the Masjid is replaced by gags and giggles by a humorous MC in the hall, and the sacred atmosphere is very soon turned to one of merry-making and fun. Sometimes, the Imam is even used as a rubber stamp to sanction all the evil that takes place at these gatherings; and after the white envelope is safely tucked away in his pocket, he will even pose for a photoshoot! Yes, we have taken our religion for granted. And this is why on the day when we are supposed to be pleasing the Almighty the most, we anger Him the most. We pay the price for this many years thereafter without even knowing it. Some marriages end in messy divorces a short while thereafter, some couples have endless financial, in-laws, addiction, extra-marital or family issues, whilst others go through so much depression and anxiety in their marriage that they wish they could turn the clock back and would’ve never married. Let’s not be foolish and destroy our future lives for one day of pleasure. Do it right so the rest of your life can go right. There is no mehndi night, belly dancing night, meethu mauru (sweetmeat) night, or bachelor night. There are no lavish meals a week or two before the nikah ceremony, and late nights of gossiping and smoking. Yes, family and friends are welcome to visit and create an atmosphere of joy, but there is no elaborate occasion for this. In fact, the custom of delaying the wedding for many months after the proposal is also un-Islamic as Islam teaches us to marry as soon as a suitable partner is found. About a month is a reasonable time to prepare, not ten to twenty months! The more the marriage is delayed, the more attention the families will pay to shopping and planning a lavish wedding. It will also give more time for mischief makers to dig up the past of the future couple and start spreading rumors, which sometimes lead to the breakup of the couple or delaying it for several years. The couple should separately attend marriage classes before their wedding, and register for various workshops offered in this regard. Authentic literature can also be studied so that the couple makes a mental adjustment of what is expected of them after the Nikah. For boys in particular, your ten fishing buddies will be replaced by one killer mermaid, so prepare for it. Also remember that the ring band given at the time of engagement is no license to see each other or go out together before the Nikah. There will be ample time for that afterwards. Now comes the big day. Keep it simple. Our most noble Prophet Muhammad (peace be upon him) told us that the wedding in which the least amount of expenditure is incurred, will have the most blessings. He (peace be upon him) also told us that the function to which the poor is not invited, is cursed. So, let us compete in earning the pleasure of the Almighty, and not by competing with the Jone’s. Never take a loan for a wedding. Islam doesn’t place such a burden on one’s shoulder. There is simply no need to pitch up at the hall in a hot-air balloon or in your distant cousin’s yellow Ferrari. No need to walk down the aisle with a R40 000- gown which you will never wear thereafter, to the accompaniment of haraam music. There is no need for a five-course meal, photoshoots and making elaborate videos of the day for which half the people don’t end up paying. The function can be held in a humble tent or a Masjid or community hall – there is no need to hire out halls for as much as R50 000- per day when Muslims around the world are starving or fleeing for their lives from war-torn areas. But extravagance is not the only issue at weddings. The show of outfits, intermingling of men and women and the mountains of makeup is even worse. Many guests dress up as if they are getting married on the day, and some women apply so much make-up that a skyscraper can be built on their face! For them, scarves are meant for the shoulders, not the heads! Some brides and grooms tend to be religious in their daily lives, but on the wedding day they throw caution to the wind. It’s also observed that some functions do have a partition to separate the ladies and the men, but as soon as the biryani is served, the floor crossing starts. This is called yo-yo partition – up down, up down! The competition peaks when the designer gifts, or kunchas, are displayed for all to see in the hall or in the bride’s home. Some gifts will have money made in the shape of trees, some will have expensive watches and exotic jewelry, some fruity perfumes and the latest outfits, whilst others will have grape juice in wine-shaped bottles and Swiss chocolates. It’s such shows of ostentation that invites burglars to break into one’s home on the wedding day. The above are just a few of our crimes committed on the wedding day. Apart from these crimes, we have the bad habit of arriving late as per “Indian Time” (two hours late) or according to “Arab Time” (five hours late). Never mind the cook, the children and the elderly, as well as the sickly and diabetics are greatly inconvenienced by this. Those who need to travel a great distance to return home or those who do not want to miss their Fajr prayers are also pained. Let us take heed of these factors and change our ways. For those who had a wedding reception in which some or all the above crimes were committed, there is a way out. Repent sincerely to the Almighty; as expiation, make sure that the same mistakes are not committed when you get your children married one day. Take it upon yourself to advise family and friends to keep their weddings simple. Read the life story of the Queen of Paradise, Sayyidah Fatima az-Zahra and the Pure Wives of the Prophet, and try to emulate their example of simplicity and piety. Above all, break the cycle by setting a good example. Finally, remember that weddings last only a day, but a marriage lasts a lifetime. Let’s put the same effort daily in our marriages as we put on our wedding day, and our lives will become heaven on earth – Ameen.

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

Performing a secret nikaah Q: If I do a secret nikaah according to Shari'ah in the presence of a Moulana and some unknown witnessess but I don't register the nikaah papers, will it be acceptable in Islam and would he be considered my husband? A: Performing a nikaah in secret is against the Islamic teachings. The Hadith commands that the nikaah be publicized and done openly so that it becomes a means for people to know that the girl and boy are married and their remaining together is permissible. Hence the fuqaha have written that it is sunnah that the nikaah be performed in the masjid before the congregation and it is preferable that the nikaah be performed on the Day of Jumu’a. Performing a nikaah in secret, apart from it going against the purpose and object of nikaah, creates doubts and suspicions in the minds of people regarding the boy and girl. Therefore one should refrain from this. For further details regarding the purpose and object of nikaah refer tohttp://muftionline.co.za/node/5280 And Allah Ta'ala (الله تعالى) knows best. ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة بعاقد رشيد وشهود عدول قال الشامي : قوله ( ويندب إعلانه أي إظهاره والضمير راجع إلى النكاح بمعنى العقد لحديث الترمذي أعلنوا هذا النكاح وجعلوه في لمساجد وضربوا عليه بالدفوف فتح قوله ( وتقديم خطبة ) بضم الخاء ما يذكر قبل إجراء العقد من الحمد والتشهد وأما بكسرها فهي طلب التزوج وأطلق الخطبة فأفاد أنها لا تتعين بألفاظ مخصوصة وإن خطب بما ورد فهو أحسن ومنه ما ذكره ط عن صاحب الحصن الحصين من لفظه عليه الصلاة والسلام وهو الحمد لله نحمده ونستعين به ونستغفره ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا من يهد الله فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله يا أيها الذين آمنوا اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون إلى قوله اه قوله ( في مسجد ) للأمر به في الحديث ط قوله ( يوم جمعة ) أي وكونه يوم جمعة فتح (رد المحتار 3/ 8) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Is it necessary to purchase items on Ashura to attain reward in hadith? Question: In relation to the hadeeth relating to spending on ones family on the day of Ashoora, does one purchase on the day of Ashoora itself or can one buy few days before due to work commitments, so he may give on the day? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Rasulullah sallallahu’alaihi wasallam is reported to have said: “Whoever expands his expenditure on his family on the day of ‘Aashura, Allah Ta’ala will inflate his sustenance for the rest of that year” (al-Bayhaqī) The Fuqahā’ have stated expenditure is not restricted to only food, rather, one may purchase clothes or any other item and it to one’s family and dependents.[ii] To attain the reward mentioned in the ḥadīth, it is not necessary to actually purchase a brand new item on `Ᾱshūrā’ and gift it to one’s family. Rather, one may purchase items prior to `Ᾱshūrā’ and spend it on one’s family on `Ᾱshūrā’. Expenditure on one’s family may be done in one of two ways[iii]: 1) Tamlīk (Transfer of ownership) 2) Tamkīn (enablement) Tamlīk refers to granting one’s family ownership of items. This can be achieved by giving items in their physical possession or by constructive possession[iv]. Physical refers to where the person takes actual receipt of the item. Constructive possession refers to where the owner has not taken physical receipt of the item, but it has come into his control, all rights and liabilities of the commodity are passed onto him including risk. Tamkīn refers to enabling others to use and consume items freely. This is more applicable to consumables like food. By presenting food to one’s family and enabling them to consume, expenditure on one’s family will be achieved. Thus, as long as there was transferral of ownership of the items on Ᾱshūrā’ or there was enablement, insha’Allah (Allah willing), you will be entitled to the reward mentioned in the ḥadīth. And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com For a detailed analysis of the authenticity of this hadith, see: http://www.al-miftah.com/2012/12/15/ashura-spending/ [ii] التوسعة على العيال يومَ عاشوراء مندوبةٌ في المأكل، والملابس، وغير ذلك (الهدية العلائية ص 223 دار ابن حزم) [iii] فَنَقُولُ طَرِيقُ إيصَالِ النَّفَقَةِ إلَيْهَا شَيْئَانِ التَّمْكِينُ أَوْ التَّمْلِيكُ (المبسوط للسرخسي ج 5 ص 181 دار المعرفة) وَلَمْ يَذْكُرْ الْمُصَنِّفُ طَرِيقَ إيصَالِ النَّفَقَةِ إلَيْهَا وَهُوَ نَوْعَانِ: تَمْكِينٌ، وَتَمْلِيكٌ فَالتَّمْكِينُ مُتَعَيَّنٌ فِيمَا إذَا كَانَ لَهُ طَعَامٌ كَثِيرٌ وَهُوَ صَاحِبُ مَائِدَةٍ فَتَمْكِينُ الْمَرْأَةِ مِنْ تَنَاوُلِ مِقْدَارِ كِفَايَتِهَا، فَلَيْسَ لَهَا أَنْ تُطَالِبَهُ بِفَرْضِ النَّفَقَةِ وَإِنْ لَمْ يَكُنْ بِهَذِهِ الصِّفَةِ فَإِنْ رَضِيَتْ أَنْ تَأْكُلَ مَعَهُ فَبِهَا وَنِعْمَتْ وَإِنْ خَاصَمَتْهُ فِي فَرْضِ النَّفَقَةِ يُفْرَضُ لَهَا بِالْمَعْرُوفِ وَهُوَ التَّمْلِيكُ كَذَا فِي غَايَةِ الْبَيَانِ وَظَاهِرُ مَا فِي الذَّخِيرَةِ أَنَّ الْمُرَادَ بِصَاحِبِ الطَّعَامِ الْكَثِيرِ أَنْ يُنْفِقَ عَلَى مَنْ لَا تَجِبُ عَلَيْهِ نَفَقَتُهُ فَحِينَئِذٍ هِيَ مُتَعَنِّتَةٌ فِي طَلَبِ الْفَرْضِ؛ لِأَنَّهُ إذَا كَانَ يُنْفِقُ عَلَى مَنْ لَا تَجِبُ عَلَيْهِ نَفَقَتُهُ فَلَا يَمْتَنِعُ مِنْ الْإِنْفَاقِ عَلَى مَنْ عَلَيْهِ نَفَقَتُهُ إلَّا إذَا ظَهَرَ لِلْقَاضِي أَنَّهُ يَضْرِبُهَا وَلَا يُنْفِقُ عَلَيْهَا فَحِينَئِذٍ يَفْرِضُ لَهَا النَّفَقَةَ اهـ. وَظَاهِرُ مَا فِي غَايَةِ الْبَيَانِ أَنَّ النَّفَقَةَ الْمَفْرُوضَةَ تَصِيرُ مِلْكًا لِلْمَرْأَةِ إذَا دَفَعَهَا إلَيْهَا فَلَهَا التَّصَرُّفُ فِيهَا مِنْ بَيْعٍ وَهِبَةٍ وَصَدَقَةٍ وَادِّخَارٍ وَيَدُلُّ عَلَى ذَلِكَ مَا فِي الْخُلَاصَةِ لَوْ سُرِقَتْ الْكِسْوَةُ أَوْ هَلَكَتْ النَّفَقَةُ لَا يُفْرَضُ لَهَا أُخْرَى بِخِلَافِ الْمَحَارِمِ، وَلَوْ فَرَضَ لَهَا دَرَاهِمَ وَبَقِيَ مِنْهَا شَيْءٌ يُفْرَضُ بِخِلَافِ الْمَحَارِمِ اهـ. (البحر الرائق ج 4 ص 188-189) [iv] لِأَنَّ النَّفَقَةَ تُسْتَحَقُّ اسْتِحْقَاقَ الصِّلَاتِ لَا اسْتِحْقَاقَ الْمُعَاوَضَاتِ عَلَى مَا قَرَّرْنَاهُ، وَالصِّلَاتُ لَا تَتِمُّ إلَّا بِالْقَبْضِ وَتَسْقُطُ بِالْمَوْتِ قَبْلَ الْقَبْضِ. (المبسوط للسرخسي ج 5 ص 195 دار المعرفة) لِأَنَّ النَّفَقَةَ صِلَةٌ فَلَا تُمْلَكُ إلَّا بِالْقَبْضِ (تبيين الحقائق ج 3 ص 55 إمدامية) وَالصِّلَاتُ لَا تُمْلَكُ بِأَنْفُسِهَا بَلْ بِقَرِينَةٍ تَنْضَمُّ إلَيْهَا وَهِيَ الْقَبْضُ كَمَا فِي الْهِبَةِ (بدائع الصنائع ج 4 ص 26 دار الكتب)

Muharram and the day of Aashura The divine system of Allah Ta’aala It is the divine system of Allah Ta’aala that He has afforded special virtue and significance to some things over others. From mankind, the Ambiyaa عليهم السلام have been blessed with distinguished positions and elevated statuses over others. From the different places in the world, the Haramain (Makkah Mukarramah and Madinah Munawwarah) have been accorded a special rank over the rest of the world. From the twelve months of the Islamic calendar, special sanctity and sacredness has been given to four specific months i.e. Zul-Qa’dah, Zul-Hijjah, Muharram and Rajab. By the same token, amongst the days of the Islamic year the day of Aashura has been blessed with exclusive virtue and immense blessings. عن أبي قتادة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم صيام يوم عاشوراء إني أحتسب على الله أن يكفر السنة التي قبله It is reported from Abu Qataadah (Radhiallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said: “On account of observing the fast of Aashura, I have hope that Allah Ta’aala will expiate the sins of the past year.” (Ibnu Maajah 1/124, Saheeh Muslim 1/368) The month of Muharram and the day of Aashura Reward for fasting an entire month عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : من صام يوم عرفة كان له كفارة سنتين ومن صام يوما من المحرم فله بكل يوم ثلاثون يوما It is reported from Ibnu Abbaas (Radhiallahu Anhuma) that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who observes the fast of the day of Arafah two years of his sins will be forgiven and the one who fasts during the month of Muharram, for each day he fasts he will receive the reward of fasting for an entire month.” (At-Targheeb wat-Tarheeb, vol. 2, p. 46) It is an exclusive virtue of the month of Muharram that each fast in this auspicious month is equivalent in reward to fasting for an entire month. No other month has been blessed with this virtue. The greatness and virtue of Aashura While the month of Shawwaal, Zul-Qa’dah and Zul-Hijjah have been divinely selected to accommodate the rituals of Haj and sacrifice, the month of Muharram is the month that enjoys the honour of being the month of Allah Ta’aala and of accommodating the fast of Aashura, which expiates the sins of the past year. The immense virtues and abundant blessings that this day holds could be somewhat understood through the desire and eagerness that Rasulullah (Sallallahu Alaihi Wasallam) expressed to meet this day. عن ابن عباس رضي الله عنهما قال ما رأيت النبي صلى الله عليه وسلم يتحرى صيام يوم فضله على غيره إلا هذا اليوم يوم عاشوراء Hazrat Ibnu Abbaas (Radhiallahu Anhuma) reports: “I did not see Rasulullah (Sallallahu Alaihi Wasallam) anxiously await the fast of any virtuous day more than the day of Aashura.” (Saheeh Bukhari 1/268) عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل It is reported from Abu Hurayrah (Radhiallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said: “The best of fasts after the month of Ramadhaan is fasting in the month of Allah, which is Muharram, and the best of Salaahs after the faraaidh (obligatory Salaah) is the Tahajjud Salaah.” (Saheeh Muslim 1/368) Fasting on the day of Aashura Rasulullah (Sallallahu Alaihi Wasallam) fasted on the day of Aashura and exhorted the Sahaabah to also observe the fast. The extent of enthusiasm and passion with which the Sahaabah enlivened and upheld this mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam) could perhaps be gauged from the following hadith. عن الربيع بنت معوذ بن عفراء رضي الله عنها قالت فكنا بعد ذلك نصومه ونصوم صبياننا الصغار منهم إن شاء الله ونذهب إلى المسجد فنجعل لهم اللعبة من العهن فإذا بكى أحدهم على الطعام أعطيناهم إياه عند الإفطار Hazrat Rubayyi’ (Radhiallahu Anha) reports that the Sahaabah observed the fast of Aashura and encouraged their children to observe the fast. The Sahaabah used to make toys for their children out of wool and if any child felt hungry and wept for food then they kept them occupied with those toys until the time of iftaar. (Saheeh Muslim 1/360) History of Aashura Prior to the Hijrat, Rasulullah (Sallallahu Alaihi Wasallam) and the Sahabah observed the fast of Aashura in Makkah Mukarramah as this conformed to the sharee’at of Ebrahim (Alaihis salaam). Rasulullah (Sallallahu Alaihi Wasallam) migrated to Madinah Munawwarah in the month of Rabiul Awwal. The following year (2 A.H.), in the month of Muharram, Rasulullah (Sallallahu Alaihi Wasallam) witnessed the Jews of Madinah Munawwarah fasting. Nabi (Sallallahu Alayhi Wasallam) inquired from them as to why they were observing the fast on that day. They exclaimed that it was on that day that Allah Ta’aala delivered Moosa (Alaihis Salaam) and the Bani Israa’eel from the tyranny and oppression of Fir’oun and his people and Allah Ta’aala destroyed Fir’oun and his army. This is explained in the following narration: عن ابن عباس رضي الله عنهما قال قدم النبي صلى الله عليه وسلم المدينة فرأى اليهود تصوم يوم عاشوراء فقال ما هذا قالوا هذا يوم صالح هذا يوم نجى الله بني إسرائيل من عدوهم فصامه موسى قال فأنا أحق بموسى منكم فصامه وأمر بصيامه Hazrat Ibnu Abbaas (Radhiallahu Anhuma) said: “When Nabi (Sallallahu Alaihi Wasallam) migrated to Madinah Munawwarah, he witnessed the Jews observing the fast of Aashura. After inquiring, they replied that this was a virtuous day. This was the day that Allah Ta’aala had delivered the Bani Israa’eel to safety from their oppressive enemy (Fir’oun and his army). In expression of gratitude and thanks to Allah Ta’aala, Moosa (Alaihis salaam) fasted on this day. Nabi (Sallallahu Alaihi Wasallam) remarked, ‘We are more worthy of following Moosa (Alaihis Salaam) than you.’ Thereafter, Nabi (Sallallahu Alaihi Wasallam) continued fasting on this day and ordered the Sahabah (Radiallahu Anhum) to fast as well.” (Saheeh Bukhari 1/268) Prior to the fast of Ramadhaan becoming compulsory, fasting on the day of Aashura was Fardh (obligatory). After the fast of Ramadhaan became compulsory, fasting on the day of Aashura was optional. عن عائشة زوج النبي صلى الله عليه و سلم أنها قالت :كان يوم عاشوراء يوما تصومه قريش في الجاهلية وكان رسول الله صلى الله عليه و سلم يصومه في الجاهلية فلما قدم رسول الله صلى الله عليه و سلم المدينة صامه وأمر بصيامه فلما فرض رمضان كان هو الفريضة وترك يوم عاشوراء فمن شاء صامه ومن شاء تركه Hazrat Aa'isha (Radiallahu Anha) reports: “In the pre-Islamic era, the Quraish fasted on the day of Aashura. Nabi (Sallallahu Alaihi Wasallam) also observed the fast of Aashura. After migrating to Madinah Munawwarah, Nabi (Sallallahu Alaihi Wasallam) continued with this noble practice (of fasting on the day of Aashura) and instructed the Sahabah (Radhiallahu Anhum) to fast on this auspicious day (as it was made obligatory). However, after the fast of Ramadhaan became obligatory, fasting on the day of Aashura no longer remained fardh.” (Rather it was made sunnah (optional).) (Muatta Imaam Maalik, p. 240) This remained the practice of Rasulullah (Sallallahu Alaihi Wasallam) and Sahaabah till the end of the life of Rasulullah (Sallallahu Alaihi Wasallam). In the 11th year of Hijri (after the fast of Aashuraa prior to Rasulullah (Sallallahu Alaihi Wasallam)’s demise), Rasulullah (Sallallahu Alaihi Wasallam) commanded the Sahabah (Radhiallahu Anhum) to oppose the Jews and to add another day of fasting together with the tenth. Rasulullah (Sallallahu Alaihi Wasallam) said that if he lived till the following year he would fast for two days. عن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم صوموا يوم عاشوراء و خالفوا فيه اليهود صوموا قبله يوما أو بعده يوما (البيهقي) Hazrat Ibnu Abbaas (Radiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Observe the fast of Aashura and oppose the Jews by fasting a day before it or after it (as well) i.e. the ninth and tenth or tenth and eleventh of Muharram.” (As-Sunan Al-Kubra Baihaqi 4/287 / Talkheesul Habeer 2/819) عن ابن عباس رضي الله عنه قال قال رسول الله صلي الله عليه و سلم لئن بقيت الى قابل لأصومنّ التاسع (مسلم 359/1) Hazrat Ibnu Abbaas (Radiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “If I live until the following year, I will definitely fast on the ninth (together with the tenth).” (Saheeh Muslim 1/359) (Awjaz-ul-Masaalik, vol. 5, p. 192 / Addurrul Mandhood, vol. 4, p. 254) Important lesson While reaping the virtues of fasting on the day of Aashura, an important lesson is emphasised by means of this fast. This is the lesson of firmly maintaining one’s Islamic identity at all times, totally refraining from imitating the kuffaar (disbelievers) and even avoiding any resemblance with them. Hence, Rasulullah (Sallallahu Alaihi Wasallam) instructed the ummah to fast for two days (i.e. the ninth and tenth or tenth and eleventh) in order to oppose the Jews. Dressing Imitating the kuffaar can occur in any and every aspect of life. However, the most obvious and apparent is in the aspect of appearance and dressing. Imitating “others,” which is known as‘tashabbuh’ is completely forbidden in cases where it opposes the sunnah of Rasulullah (Sallallahu Alaihi Wasallam). So abhorred is this practice that Rasulullah (Sallallahu Alaihi Wasallam) has declared: “The one who imitates a nation is from amongst them.” Thus when the dressing and appearance taught by Rasulullah (Sallallahu Alaihi Wasallam) is not adhered to, and the kuffaar are imitated, at times it becomes difficult or even impossible to distinguish a Muslim from a Jew, Christian or an atheist. Desire to resemble Rasulullah (Sallallahu Alaihi Wasallam) The Fast of Aashura highlights the importance of avoiding any resemblance to the Jews and Christians. No person prefers to resemble the one who is his enemy. Rather, he will prefer to resemble those whom he loves. A true follower of Rasulullah (Sallallahu Alaihi Wasallam) will love to resemble, in fact imitate, his beloved. He would love to be identified with Rasulullah (Sallallahu Alaihi Wasallam), not with those who are the enemies of Islam and the Muslims. Baseless practices There are also many baseless practices and customs which people engage in on the tenth of Muharram. Among these baseless customs and practices is mourning over the martyrdom of Hazrat Husain (Radiyallahu Anhu). This practice was introduced in the tenth century of Islam (946 A.H.) by the deviated group known as the shia. Undoubtedly the gruesome martyrdom of Hazrat Husain (Radiyallahu Anhu) was among the tragic and heart breaking events that occurred in the annals of history. However despite that, it has no connection with the blessed occasion of Aashura. Instead Aashura had received its virtue and auspiciousness even before the birth of Hazrat Husain (Radiyallahu Anhu). Hence the custom of mourning the martyrdom of Hazrat Husain (Radiyallahu Anhu) has no basis whatsoever in Islam. Virtue of spending on one’s family on the Day of Aashura Apart from the virtue of fasting on the Day of Aashura, Nabi (Sallallahu Alaihi Wasallam) has also encouraged that one should be generous upon one’s family on this auspicious day. عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : من أوسع على عياله و أهله يوم عاشوراء أوسعالله عليه سائر سنته Abu Hurairah radiyallahu anahu reports that Nabi Sallallahu alaihi wa sallam said, “Whoever spends freely upon his family on the day of Aashura Allah Ta`ala will bless him with abundant sustenance for an entire year.” (At-Targheeb wat-Tarheeb, vol. 2, p. 48) قال السخاوي رواه الطبراني والبيهقي في الشعب وفضائل الأوقات وأبو الشيخ عن ابن مسعود والأولان فقط عن أبي سعيد والثاني فقط في الشعب عن جابر وأبي هريرة وقال إن أسانيده كلها ضعيفة ولكن إذا ضم بعضها إلى بعض أفاد قوةبل قال العراقي في أماليه لحديث أبي هريرة طرق صحح بعضها ابن ناصر الحافظ وأورده ابن الجوزي في الموضوعات من طريق سليمان بن أبي عبد الله وقال سليمان مجهول وسليمان ذكره ابن حبان في الثقات فالحديث حسن على رأيه قال وله طريق عن جابر على شرط مسلم أخرجها ابن عبد البر في الاستذكار من رواية أبي الزبير عنه وهي أصح طرقه ورواه هو والدارقطني في الأفراد بسند جيد عن عمر موقوفا عليه والبيهقي في الشعب من جهة محمد بن المنتشر قال كان يقال فذكره قال وقد جمعت طرقه في جزء قلت واستدرك عليه شيخنا رحمه الله كثيرا لم يذكره وتعقب اعتماد ابن الجوزي في الموضوعات قول العقيلي في هيصم بن شداخ راوي حديث ابن مسعود إنه مجهول بقوله بل ذكره ابن حبان في الثقات والضعفاء (المقاصد الحسنة ص505) قال المنذرى في الترغيب: رواه البيهقى و غيره من طرق و عن جماعة من الصحابة و قال البيهقي:هذه الأسانيد وإن كانت ضعيفة فهي إذا ضم بعضها الى بعض أخذت قوة والله أعلم (الترغيب و الترهيب 2/48) Ihyaauddeen

The Habit of Umar Ibn Abdul Aziz (Rahmatullahi Alaih) A Hadith says: "When two third of the night passed, Rasulullah (Sallallahu Alaihi Wasallam) said, “O people, remember Allah! Remember Allah! The quake of Doomsday will soon occur! The time for the blowing of the Trumpet (Soor) is drawing near! And everybody's hour of death, along with its pangs and throes, is coming!”(Mishkaat). It was the custom of Umar Ibn Abdul Aziz (Rahmatullah Alaih) to invite a number of Ulama every night, who would speak about death, the Day of Qiyaamah and the conditions and events of the Aakhirah. Thereupon he would weep so bitterly that one might think he was weeping over a dead body lying before him. (Fazaail Sadaqaat-Urdu-633)

Dua For Leaving Home بِسْمِ اللَّهِ، تَوَكَّلْتُ عَلَى اللَّهِ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ Transliteration: Bismillahi Tawakkaltu Alallah, Laa Hawla Wa Laa Quwwata illa Billah Translation: In the name of Allah, I place my trust in Allah, there is no power and might except with Allah In the Hadith it is mentioned whoever recites this Dua when leaving home, the Mala’ikah make the following Dua: “May you be guided, may Allah be sufficient for you, may you be protected from all harm” and Shaitaan distances himself away from the person. (Tirmizi).

Constancy in 8 Things When a person reaches the stage of ihsaan, his walking, talking, sitting and so on all become ibaadah (worship) because he is conscious of Allah at all times; thus, his whole life becomes ibaadah. However before a person can reach this lofty stage he must firstly become constant in, and perfect, 8 beginning stages: 1. Constancy in purity and worship, 2. Constancy in fasting, 3. Constancy in silence, 4. Constancy in solitude, 5. Constancy in the remembrance of Allah سبحانه وتعالى, 6. Constancy in negating stray thoughts, 7. Constancy in the company of one’s spiritual guide, 8. Contentment with the Decree of Allah سبحانه وتعالى. [This short excerpt is based on a brothers’ majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 11th March 2000].

Adorn Your Character Mawlana Rashid Ahmad Gangohi رحمة الله عليه, a great a scholar of the Indian subcontinent who died in 1905, wrote an article in which he listed the attributes and characteristics that are manifested in those who reach the rank of ihsaan. We should work towards these attributes which are: 1. To adopt humbleness and regard oneself as inferior. 2. To show kindness to creation and to tolerate inconvenience and hurt from the rest of creation. 3. To conduct oneself with mercy and compassion and to abandon anger and rage. 4. To be sympathetic and to give priority to the rights of Allah’s creation above one’s own. 5. To be generous. 6. To overlook the wrongs of others and to forgive and forget. 7. To always have a pleasant face. 8. Softness in one’s character. 9. To avoid affectation and to behave naturally (i.e. avoid pretence). 10. To spend moderately. 11. Reliance upon Allah سبحانه وتعالى 12. Contentment with little from Allah سبحانه وتعالى (i.e. few worldly possessions). 13. Piety and taqwa. 14. To avoid arguments and retaliation. 15. To abstain from envy and malice. 16. To fulfil one’s promises. 17. To exercise forbearance and patience. 18. To do things calmly. 19. To detach oneself from those who distract you from Allah سبحانه وتعالى 20. To show gratitude to Allah سبحانه وتعالى 21. To spend for the benefit of the creation. 22. To feel shame in front of Allah سبحانه وتعالى out of His respect and fear. Tazkiya is all of good character and manners ( akhlaaq) and the one on the path of tazkiya should adorn his zaahir (outer self) and his baatin (inner self). [This short excerpt is based on a brothers’ majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 4th September 1999].

The Select and The Elect Islam is the external application of the laws of religion but it doesn’t necessarily mean that that application and that belief is reflected within. Therefore, imaan is a degree higher than Islam. But the degree of ihsaan is beyond both and is reserved only for the select and for the elect; those who are truly close to Allah سبحانه وتعالى. They are those whose ibad’ah (worship), awareness of Allah عز وجل and ma’rifah (cognisance) of Allah is not just limited to ritualistic prayer or to ritualistic remembrance with the tongue. Rather, their belief, faith, and devotion to Allah rests securely in their hearts, and is reflected in their limbs and organs, in their external application of religion and most importantly it permeates their whole body and their very being. So for them ihsaan (i.e. to worship Allah in a manner as though they see Him) is not just in the heart or the mind but their whole condition is one of ihsaan. Truly that is a lofty degree to which all of us should aspire but we should realise at the same time that it is not easily gained and it requires determination, devotion, perseverance and sacrifice. May Allah سبحانه وتعالى bless us with such a rank of ihsaan. Allah praises those with the rank of ihsaan. In one verse Allah عز وجل says: وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ And indeed Allah is with the muhsineen. [surah al-Ankabut, 29:69] The meaning of muhsineen is those who occupy the rank of ihsaan; thus, Allah is with those who practice ihsaan. Allah is with them all the time. Allah protects them, surrounds them, supports them and strengthens them just as He specifically and exclusively supports the prophets عليهم السلام, their companions, the siddiqeen (the veracious), the martyrs and those who are close to Allah سبحانه وتعالى in a way which is different to others. [This short excerpt is based on Lesson 21 of the al Tajrid al Sarih series taught by Shaykh Abu Yusuf Riyadh ul Haq on 26th October 2001. For a more comprehensive understanding of this topic please refer to that lecture].

In the famous hadeeth of Jibril عليه السلام narrated by Sayyiduna Abu Huraira رضى الله عنه (Hadeeth 47, Abridged Saheeh al-Bukhari), Prophet صلى الله عليه وسلم. says ‘Ihsaan is that you worship Allah as though you see Him. Then, if you do not see Him then indeed He sees you’. This sentence of the Prophet صلى الله عليه وسلم. can be understood as follows; Ihsaan is that you reach such a degree of devotion, sincerity, godliness, and awareness in your worship as well as in your very being and existence, that you obey Allah and worship Him in such a state that your belief extends to your body and mind. Not only are you convinced of Allah سبحانه وتعالى and your relationship with Him but that belief and conviction, that faith in Allah عز وجل permeates your very body, nay your very existence. And thus with this state of mind, heart and spirit you worship Allah سبحانه وتعالى with such conviction and faith as though you are constantly seeing Allah سبحانه وتعالى Himself. That is your level of awareness. That is your state of obedience. Not only in salah, not only when you recite the Qur’an, not only when you engage in the dhikr (remembrance) of Allah but throughout your life you reach that level of awareness, devotion and concentration in your ibad’ah that you behave respectfully towards Allah عز وجل and you behave in such a state as though you are constantly seeing Allah سبحانه وتعالى. [This short excerpt is based on Lesson 21 of the al Tajrid al Sarih series taught by Shaykh Abu Yusuf Riyadh ul Haq on 26th October 2001.]

The following are explanations of various Mashaikh taken from: Nisbat, Ihsaan & Aamaal-e-Qalbiyyah Compiled byHazrat Mufti Moosa Badat Sahib Shaykh Maulana Ashraf Ali Thaanvi rahmatullahi alai says, Maulana Shabbir Ahmad Uthmani rahmatullahi alai’s explanation Sayings of Hazrat Shaikh Zakariya rahmatullahi alai Explanation of Shaikh Abdul Haq Muhaddith Dehlawi rahmatullahi alai

A wise man once said: “I sometimes regretted my speech, but never my silence.”

My husband is drinking again, and insists I drink with him Answered by Shaykh Faraz Rabbani Question I used to consume alcohol with my husband for fun in the past. We realized we were doing wrong and we put an end to it three yrs ago, sincerely repenting never to do it again. For the past couple of months, my husband & I have been living separate due to a temp project at work. When I went to see him, he insisted me to drink and said he did not want to hear no as an answer. I reminded him of why we stopped in the first place…he said, he wants to do it with me instead of drinking with other people. He said he wanted to avoid all the temptations he has around him. e.g. I was so confused, I refused repeatedly but seeing my husband’s frustration over it, I went ahead and drank with him. I really did not enjoy it cos I kept thinking of Allah while I was doing it. How can I repent to Allah when I know something is wrong and I still do it? How do I get my husband to stop doing this ever in the future? Do I really have to listen to husband when this happens in the future again? Answer: In the Name of Allah, Most Gracious, Most Merciful"/> Walaikum assalam wa rahmatullah, 1. The Messenger of Allah (Allah bless him and give him peace) said, There can be no obedience in sin. Obedience is only in the good. [bukhari and Muslim] And he also said (peace and blessings be upon him), There is no obedience to creation in disobedience to the Creator. [Ahmad] As such, it is not permitted for you to drink with your husband, or to even sit with him when he is drinking, regardless of what your husband says. 2. Repent from your past mistake, and resolve not to fall into this again. 3. Try to find ways of gently encouraging your husband towards strengthening his faith and religious resolve, so that he is able to avoid such matters. And Allah alone gives success. Wassalam. Faraz Rabbani. Source

Q. If Your husband ask you to carry out a sin as his wife do you have to listen & do it? Also would his wife be accountable for that sin? (Question published as received) A. Rasulullah (Sallallahu Alayhi wa Sallam) has stated: “There is no obedience to the creation in the disobedience of Allah.” (Mujamul Kabeer) Thus, if a husband commands his wife to commit a sin, she should not obey him. It is not permissible for her to obey him in committing a sin. If she commits the sin, she will be accountable as well as her husband for he incited her towards that sin. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The Significance of the Month of Muharram and its Tenth day (Ashura) The following booklet is a short and precise discussion on the importance and significance of the Holy month of Muharram which is the first month in the Islamic calendar. It was compiled by a senior Hadith specialist of Indian origin by the name of Shaykh Fazlur Rahman Azmi who currently resides in South Africa. The work has also outlined the matters pertaining to the 10th day of Muharram known as Ashura and the days that fasting is significant. The work also serves to dispel some of the myths and superstitions that some people have introduced over time in the name of Islam. Download link

Sunnats and Aadaab of Duaa – Part 2 1. When making duaa one should raise his hands parallel to his chest. [1] عن سلمان الفارسي : عن النبي صلى الله عليه و سلم قال إن الله حيي كريم يستحيي إذا رفع الرجل إليه يديه أن يردهما صفرا خائبين (ترمذي رقم 3556) Hadhrat Salmaan Faarsi (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Certainly Allah Ta’ala is the most honourable and most kind and generous. His honour is such that He feels it against His greatness and mercy to let the one who raises his hands in duaa to Him, go empty handed. عن ابن عباس رضي الله عنه أن رسول الله قال هكذا الإخلاص يشير بأصبعه التي تلي الإبهام وهذا الدعاء فرفع يديه حذو منكبين وهذا الابتهال فرفع يديه مدا (المستدرك رقم 7903) Hadhrat ibn Abbaas (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Ikhlaas (i.e. expressing one’s belief in the oneness of Allah Ta’ala) takes place in salaah through raising the index finger (in tashahhud), and duaa (after salaah or at any other time) takes place through raising one’s hands in line with the shoulders, and ibtihaal (i.e. expressing one’s fervent supplication before Allah Ta’ala) takes place through stretching out one’s hands high in Duaa (e.g. as done in the duaa of istisqaa-seeking rain).” 2. When making duaa, one should face the palms upwards towards the sky. عن مالك بن يسار رضي الله عنه قال قال رسول الله صلى الله عليه وسلم: إذا سألتم الله فاسألوه ببطون أكفكم ولا تسألوه بظهورها (ابو داود رقم 1488) قال أبو داود قال سليمان بن عبد الحميد له عندنا صحبة يعنى مالك بن يسار. Hadhrat Maalik bin Yasaar (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “At the time of duaa when you beg Allah Ta’ala, then beg Him in the condition that you face your inner palms upwards (i.e. towards the sky). Do not face your hands downwards (i.e. towards the ground). [1] والمستحب أن يرفع يديه عند الدعاء بحذاء صدره كذا في القنية (الفتاوى الهندية 5/318)

Muharram and the Islamic Calendar The Islamic new year cannot help but remind us of the very origin of the Islamic Calendar. In the era of Ameerul Mumineen Sayyiduna Umar Al-Farouq Radhiyallahu Anhu, the Sahaabah Radhiyallahu Anhum gathered in consultation to decide on the implementation of an Islamic Calendar. Among the various opinions, the Sahaabah Radhiyallahu Anhum finally agreed on the Hijrah (the emigration from Makkah to Madina) for the commencement of the Islamic calendar. The Hijrah was a momentous occasion for it completely transformed the Islamic landscape. The Muslim Ummah, thus far under persecution finally found a home, a refuge against oppression and a capital for its soon to be empire. Weakness turned to strength and adversity to prosperity for as Yathrib became Madinatun Nabi (the City of Prophet) a transformation took place that was to indelibly alter the course of history. Rasulullah’s Sallallahu Alayhi wa Sallam arrival in Madina ignited a lantern whose rays would shine across the globe transforming barbarism to civilisation and restoring justice to a tyrannical world. Today’s world is sorely in need of that very transformation. The revival of Islam in the world is dependent on the Muslim Ummah reforming themselves. Allah Ta’ala states, “Allah never changes a people’s state until they change what is in themselves.” (Surah 13, Verse 11) If we resolve to change ourselves for the better, the world will become a better place. But if we continue living our lives oblivious of our Islamic responsibilities, then nothing will halt the downward trajectory that we find ourselves in. Masjid Poster downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians

True definition of Ihsaan Ihsaan has two meanings: 1. To show generosity and favour upon others. 2. To improve Aamaal (actions) and to carry them out with utmost concentration.This latter meaning is applicable here. This has been clearly explained in the famous Hadith of Hazrat Jibraeel alaihis salaam in which after explaining the definition of Imaan (faith) and Islam he enquired from the Prophet sallallahu alaihi wasallam, “What is Ihsaan?” The Prophet sallallahu alaihi wasallam replied, “…to worship Allah in such a manner that you are looking at him, and if this is not achievable then in such a manner that he is looking at you.”[sahih Bukhari] From: Nisbat, Ihsaan & Aamaal-e-Qalbiyyah Compiled by Hazrat Mufti Moosa Badat Sahib