ummtaalib

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

Hadith of Jabrail عليه السلام On the authority of 'Umar, radiyallahu 'anhu, who said: "While we were one day sitting with the Messenger of Allah, sallallahu 'alayhi wasallam, there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet, sallallahu 'alayhi wasallam, rested his knee against his thighs, and said, O Muhammad! Inform me about Islam." Said the Messenger of Allah, sallallahu 'alayhi wasallam, "Islam is that you should testify that there is no deity save Allah and that Muhammad is His Messenger, that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka'bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." Said he (the man), "You have spoken truly." We were astonished at his thus questioning him and telling him that he was right, but he went on to say, "Inform me about iman (faith)." He (the Messenger of Allah) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken truly." Then he (the man) said, "Inform me about Ihsan." He (the Messenger of Allah) answered, " It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Messenger of Allah) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about the signs thereof (i.e. of its coming)." Said he, "They are that the slave-girl will give birth to her mistress, that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Messenger of Allah) said, "O 'Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion."" [Muslim] [Al-Bukhari & Muslim]

‘Ihsaan is that you worship Allah as though you see Him. And if this is not achievable then in such a manner that He is seeing you

Reflecting over death Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: The life of this world is temporary and will soon come to an end. While there exists a difference of opinion regarding everything in life, there exists no difference of opinion regarding the certainty of death. Despite us believing in the inevitability and certainty of death, yet we still don’t find time to work and strive for the eternal life. We find the time to earn our livelihood but don’t find any time to engage in zikr. The separation of India and Pakistan (where people were forced to leave India and settle in Pakistan leaving behind all their properties and wealth) made it easy for us to realize that at the time of death nothing will accompany a person when he leaves this world. The Masha’ikh have written in regards to hajj that the entire scene of hajj is one that depicts the spectacle of death. A person removes his normal clothing and replaces it with two simple pieces of cloth. People accompany the person leaving for hajj to the station or to Bombay in order to see him off and thereafter return to their homes. People departing for hajj have to leave all their wealth, properties etc. behind. Hazrat Sheikh (rahimahullah) then mentioned, “When the clock sounds, an announcement is actually being made: “O negligent person, every time the needle of the clock goes around, it has decreased a portion of your life.” (Suhbate Ba Awliyaa’ page.152)

THE CALAMITY IN MAKKAH – A TIME TO PONDER BY MAZAAHIRUL ULOOM, SAHARANPUR, INDIA The incident that occurred in the Haram of Makkah Mukarramah on Friday 11 September 2015 is most disturbing and heart-rending. May Allah Ta'aala forgive those who have lost their lives and grant complete recovery to those injured in this sad event, Aameen. However, the issue that needs to be pondered here is: Why did this calamity strike those people who were worshipping and engaging in Tawaaf of Baitullaah? Is it not that we are failing in the observance of the sanctity, etiquettes and respect of this most sacred sanctuary, due which this calamity has struck? Nowadays in the noble sanctuary of Makkah Mukarramah, Madeenah Munawwarah and other sacred places there is a flood of photography and videography going on. Looking at the condition of the people at these sacred places, it seems as if they are not in the Haram of Makkah Mukarramah and Masjidun Nabawi (Sallallaahu 'Alayhi Wassalaam) but in some park or place of entertainment. Newspapers, whatsapp and the media in general are cluttered with photos from these sacred places. This conveys the impression that people visit these sacred places only for these accursed acts (Na'oodhubillaah). Committing such accursed acts in the Haramayn Shareefayn is without doubt (vile) acts of disrespect shown to these sacred places. Allah Ta'aalaa says in the Glorious Qur-aan, “And who is more unjust than those who forbid that Allah’s Name be glorified and mentioned much (i.e. perform Salaat and Dua, etc.) in Allah's Musjid, and they strive for their ruin? It is not fitting that such people should enter (into Allah's Musjid) except fearfully. For them there is disgrace in this world, and they will have a great punishment in the Hereafter.” (Surah Baqarah) From the abovementioned Aayat of the Qur’aan-e-Kareem we understand that Musjidul Haraam in Makkah Mukarramah, Musjidun Nabawi (Sallallaahu 'Alayhi Wassalaam) and other Musaajid must be entered with dignity, respect, awe and fear. To enter the Musaajid haughtily and slovenly in a disrespecting manner is utter oppression. Photography and videography (being major sins) in these sacred places are acts of the vilest form of disrespect and flagrant transgression. Grave warnings of punishment have been sounded in the Hadeeth for defiling the sanctity, honour and respect of the sacred Haramayn Shareefayn. In a Hadeeth which has been narrated in Mishkaat Shareef, Hadhrat 'Ayyaash ibn abi Rabee'ah Makhzoomee (radhiyallaahu 'anhu) states that Rasulullaah (Sallallaahu 'Alayhi Wassalaam) said: “This Ummah will remain with goodness as long as it continues to maintain this sanctity (i.e. the sanctity of Makkah Mukarramah and its Haram) as it has to be observed, and when people will forsake this sanctity and discard it, then they will be destroyed.” (Mazaahirul Haqq) Based on the above Hadeeth we request with due respect that all the people residing there in the Haram, and those visiting these sacred places should safeguard themselves from the Wrath of Allah Ta'aalaa. They should desist from creating means for their destruction which come in the wake of defiling the sanctity and respect of these holiest of Places. Abstain from all futile, accursed sinful acts thus maintaining the honour and dignity of these Sanctuaries. FURTHER COMMENT BY A MUFTI • Let us understand this very important point that in these sacred places just as the reward of virtuous act is multiplied manifold, the same is the case with sinful acts. The consequences (the punishments) are more severe. • Muslims should bear in mind that through this long corridor of Islam's fourteen centuries, the Fuqaha of Islam - the great and noble Representative of Rasulullah (Sallallaahu 'Alayhi Wassalaam) – have issued a unanimous verdict on this question of picture-making, viz. Pictures are Haraam. • As far as digital photography is concerned, there are no valid grounds to prove its permissibility, neither from the Qur’aan and Hadith nor from the four Imaams of Fiqh. Instead, the general Ahaadith, Mazhabs of Sahaabah, Taabi’een and the four Imaams are general regarding the prohibition of all picture making, that is, all pictures of animate objects are haraam. • Bear in mind that a sin remains a sin in all conditions even if the whole world is soiled in it. When a sin becomes universal, then its misfortune and evil also become universal although every person is liable for his own deeds. The appearance of some 'Ulama on television does not halaalize it. The Imaam of the Haram shown on television to perform Taraaweeh does not halaalize it. It is not proof for its permissibility. • Finally let us conclude the topic with the grave warning of Rasulullaah (Sallallaahu 'Alayhi Wassalaam) narrated in Bukhaari Shareef and Muslim Shareef for the photographers & videographers of animate objects: “Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamat.” May Allah Ta'aalaa guide us all and keep us steadfast on the Haqq, Aameen taken from The Majlis

Start of the Islamic month of Muharram around 15 October 2015 Muharram-Reflect,resolve And Reclaim! Muharram - By Hadhrat Moulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum)

Refuting Isis A Rebuttal Of Its Religious And Ideological Foundations Shaykh Muhammad Al-Yaqoubi The Islamic State in Syria and Iraq (ISIS) constitutes the most serious threat Islam has ever faced. To justify its horrible crimes and appeal to Muslims around the world, ISIS has based its ideology on a superficial and literalist approach to the Sacred Texts of Islam - the Holy Qur'an and the Prophetic Tradition. ISIS manipulates religion to brainwash angry young Muslims, who have little knowledge of Islamic theology and jurisprudence. Therefore, the Muslim scholars are obliged to respond with a counter-narrative that elucidates the reality of Islam and its commitment to tolerance. There exists a plethora of proofs that demonstrates ISIS’ actions do not represent Sunni Islam and its claims are based on clear fallacies. The author, Shaykh Muhammad Al-Yaqoubi, a renowned scholar and one of the 500 most influential Muslims in the world today, presents in this invaluable book a thorough refutation of ISIS’ beliefs and crimes. Providing authentic quotes that destroy the allegations of ISIS, Shaykh Al-Yaqoubi reaches the conclusion that this group does not represent Islam, its declaration of a caliphate is invalid, and fighting it is an obligation upon Muslims. Avaialable at amazon

Long Nails & Nail Polish Q. What exactly are the Islamic views on putting nail polish when a lady is not reading Salaah? Also is it advisable for ladies to keep long nail? (Question published as received) A. It is permissible for a female to apply nail polish as a means of beautifying herself for her husband. However, it should be noted that nail polish will prevent the Wudhu from being valid and it must be removed before making Wudhu. It is not permissible for a person to grow his/her nails for more than 40 days as stated in the Hadith. (Sahih Muslim) It is an emphasized Sunnah and part of Fitrah that the nails are kept short. It is unbecoming of a Muslim to keep long nails, apart from it being unhygienic. And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Clothed yet naked Every human being is born with several basic needs. Among the basic needs is the need for clothing. Allah Ta’ala declares: “O children of Adam (Alayhis Salaam)! We have sent down to you clothing to cover your nudity as well as adornment for you, and the garment of piety is the best (7:26).” By mentioning the aspect of covering before the aspect of adornment, the Qur’an-al-Kareem impresses upon us that the primary object of clothing (i.e. to cover one’s satr) is more important than its secondary benefits (i.e. adornment). Hence, if the clothing does not adequately cover one’s body, causing part of the satr to remain visible, then such a person, though clothed, will be regarded as naked in the eyes of Shariah. Rasulullah (Sallallahu Alayhi Wasallam) has prophesized the coming of such crucial and critical times in the ummah where women will be clothed yet naked. Hadhrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There will be two groups (in my ummah) who will be punished in Jahannum whom I have not yet seen (i.e. they will emerge after my demise). One group will carry whips with them resembling the tails of cattle, with which they will (oppressively) lash the people. The second group will be those women who will wear clothes yet will still be naked (i.e. they will wear tight fitting or flimsy clothing), they will attract men towards themselves, and they themselves will be inclined towards men, their heads will resemble the humps of the Bukhti camels (i.e. they will wear buns which will be high like camel humps). They will neither enter Jannah nor smell its fragrance despite its fragrance being perceivable from a great distance away. (Saheeh Muslim #2128) Shariah has provided extensive guidelines in regard to the description of the clothing a woman should cover herself with. 1. The clothing must provide cover for her entire body, otherwise in the eyes of Shariah they will not be worthy of being called “clothes.” It is compulsory upon a woman to cover her entire body and hair (with the exception of her hands till her wrists and feet) before non-mahrams (strange men). 2. The clothing must be such that it should neither be transparent nor should it reveal the shape of the body. Hence if the clothing is tight-fitting to the extent that the shape of the satr is discernable, such a woman is also included in the description of being “clothed yet naked.” 3. When leaving the home, a woman should ensure that the laws of hayaa and modesty are maintained. The Hadith commands that she should dress in an unattractive manner, should not apply perfume and she must don the niqaab. It is a fact of life that there exists a basic natural inclination towards the opposite gender. Wearing attractive clothing further incites such inclination which leads to fitna. 4. The type of clothing that is essentially for one gender should not be worn by the opposite gender. Rasulullah (Sallallahu Alaihi Wasallam) is reported to have said: “Allah Ta’ala has cursed those men who imitate women (in dressing, etc.) and those women who imitate men.” (Tabraani #4003) Ihyaauddeen

Making the Sunnah a Part of Life: a Three Point Plan By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Importance of Sunnah Allāh ta‘ālā has commanded us to follow and emulate the life of Rasūlullāh sallallāhu ‘alayhi wasallam in the Glorious Qur’ān: Say (O Prophet sallallāhu ‘alayhi wasallam): If you really love Allāh, then follow me, and Allāh shall love you and forgive you your sins. Allāh is Most-Forgiving, Very-Merciful. (3:31) Similarly this has been emphasised by Rasūlullāh sallallāhu ‘alayhi wasallam in numerous ahādīth: Hold fast to Kitābullāh and my Sunnah... (Al-Hākim) Indeed adopting the ways of Rasūlullāh sallallāhu ‘alayhi wasallam is the key to our success in both worlds. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: Whoever loves my sunnah, loves me, and whoever loves me will be with me in Jannah. (Mishkāt) Regarding the importance of the Sunnah, Imām Mālik rahimahullāh has commented, “The Sunnah is like the Ark of Nūh ‘alayhis salām; whoever boards it will gain salvation and whoever stays aloof from it will drown.” (Tarīkh Dimashq) Making Sunnah an Objective In order to emulate the beautiful way of our beloved Rasūlullāh sallallāhu ‘alayhi wasallam in every aspect of our lives, first and foremost we must make this a conscious objective. Without making this an objective, the goal will only remain on our tongues. When a person aspires to achieve something, he can only succeed when his aspiration becomes an objective, which he is passionate and determined to fulfil. Merely wishing and dreaming without any effort does not bring any progress or success. Learn the Sunnah After this objective becomes embedded in our hearts and minds, it is inevitable that we will want to strive to attain this. In this regard, it is essential that we first learn about the Sunnah. There are many good and authentic books from which we can learn about the ways of Rasūlullāh sallallāhu ‘alayhi wasallam. A few are listed hereunder: Ash-Shamāil At-Tirmidhī authored by Imām At-Tirmidhī rahimahullāh, with commentary by Shaykh-ul-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh; The Sublime Conduct of Nabī sallallāhu ‘alayhi wasallam, a translation of Shamāile Kubrā authored by Muftī Muhammad Irshād Qāsmī hafizahullāh. Uswae Rasūle Akram sallallāhu ‘alayhi wasallam, authored by Hadrat Dr. Abdul Hayy ‘Ārifī rahimahullāh. One effective method of learning is to allocate a time of the day wherein we will learn the Sunnah. Fixing a time will ensure that we do not fall into the trap of deferring this important task. For example, allocate a time to study after supper or before going to sleep. If we can also involve our family and study the Sunnah together that will be far better, as not only will the Sunnah become a part of our lives, it will also come into the lives of our family. We do not need to allocate a lengthy period of time; if we merely aim to learn one Sunnah a day with the intention of practicing upon it, inshā’allāh, very soon we will begin to emulate the life of Rasūlullāh sallallāhu ‘alayhi wasallam. Therefore, start immediately to learn and practice one new Sunnah a day. Bringing into Practice After learning the Sunnah, make a concerted effort to bring this Sunnah into our lives. The following three points will assist in bringing the Sunnah into practice: a. Increase the love for Rasūlullāh sallallāhu ‘alayhi wasallam by reading and contemplating about his features and excellences. Ponder over his efforts, sacrifices and favours upon the Ummah. b. Associate with and sit in the company of those whose lives are in accordance with the Sunnah, as this will have a positive effect on our lives. c. Make du‘ā to Allāh ta‘ālā to assist and grant us the ability to practice. If we are struggling to bring a particular Sunnah into practice, turn to Allāh saying that you are weak and feeble and unable to make that genuine effort needed, however, He is all powerful and He is able to change this. By making an effort in this manner it will surely bear fruit inshā’allāh and very soon we will be able to see a transformation in our lives. May Allāh ta‘ālā grant us all the ability to practice. Āmīn. © Riyādul Jannah (Volume 24, Issue 9)

Making wasiyyat to be buried in a specific place Q: Can a muslim give instructions to his family on where he must be buried? A: Making wasiyyat to be buried in a specific place or a specific graveyard is a wasiyyat that is not binding in Shari'ah. However, despite it not being binding, if it is possible for the heirs to fulfil the wish of the deceased, then it is better for them to do so on condition that the place one wishes to be buried is not very far from the place one has passed away. And Allah Ta'ala (الله تعالى) knows best. والفتوى على بطلان الوصية بغسله والصلاة عليه قال الشامي : ( والفتوى على بطلان الوصية ) عزاه في الهندية إلى المضمرات أي لو أوصى بأن يصلي عليه غير من له حق التقدم أو بأن يغسله فلان لا يلزم تنفيذ وصيته ولا يبطل حق الولي بذلك كذا تبطل لو أوصى بأن يكفن في ثوب كذا أو يدفن في موضع كذا أو يدفن في موضع كذا كما عزاه إلى المحيط (رد المحتار 2/ 221) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

When should a Musaafir read Qasr Salaah Q. Mufti sb explain a masala, if a person intends going on a journey for a month then should he read Qasar salaat from the inception of his departure or does he wait for 15 days to pass first and read full salaat then commences with qasar after the 15 days (Question published as received) A. Enroute to one's destination, one will read Qasr. When he reaches his destination, he will read full Salaah as he immediately becomes a Muqeem due to his intention of residing in that place for more than 15 days. He will not wait for 15 days to pass to start reading full Salaah. And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Sunnats and Aadaab of Duaa – Part 1 Duaa is a means through which a servant draws from the treasures of Allah Ta’ala. Duaa is the essence of all ibaadat. Allah Ta’ala becomes pleased with those servants who continuously and repeatedly turn to Him in duaa and becomes displeased with those servants who do not beg of Him through duaa. Duaa is described in the Mubaarak Ahaadith as being the weapon of a believer. Hence it is extremely essential for a believer to make duaa part of his daily routine thereby seeking the divine grace of Allah Ta’ala in all His affairs and seeking solutions for all his problems. However, just as there are certain sunnats and etiquettes for all ibaadaat, similarly there are sunnats and etiquettes for duaa. [1] 1. One should commence the du`aa with praising Allah Ta`ala followed by reciting durood upon Hadhrat Nabi (Sallallahu Alaihi Wasallam). Thereafter in all humility and respect one should present his needs before Allah Ta’ala. عن فضالة بن عبيد قال : بينا رسول الله صلى الله عليه و سلم قاعدا إذ دخل رجل فصلى فقال اللهم اغفر لي وارحمني فقال رسول الله صلى الله عليه و سلم عجلت أيها المصلي إذا صليت فقعدت فاحمد الله بما هو أهله وصل علي ثم ادعه قال ثم صلى رجل آخر بعد ذلك فحمد الله وصلى على النبي صلى الله عليه و سلم فقال له النبي صلى الله عليه و سلم أيها المصلي ادع تجب (ترمذي رقم 3476) Hadhrat Fadhaala bin Ubaid (Radhiyallahu Anhu) reports that on one occasion Rasulullah (Sallallahu Alaihi Wasallam) was seated in the Musjid when a person entered the Musjid and performed salaah. He then made duaa saying ‘O Allah, forgive me and have mercy on me.’ Rasulullah (Sallallahu Alaihi Wasallam) addressed him saying: “O musalli, you have hastened (in your duaa). After performing salaah when you sit (to engage in duaa), then (first) praise Allah Ta’ala with praises that are befitting His majesty and honour. Thereafter recite durood upon me, and then call upon Allah Ta’ala and ask Him of your needs. Subsequently Rasulullah (Sallallahu Alaihi Wasallam) had seen another person perform salaah. After performing salaah he engaged in duaa. He first praised Allah Ta’ala and thereafter recited durood upon Rasulullah (Sallallahu Alaihi Wasallam). Rasulullah (Sallallahu Alaihi Wasallam) addressed him saying: “O musalli, call upon Allah Ta’ala and ask Him of your needs, your duaa will be answered (as you have abided by the aadaab of duaa).” عن عبد الله رضي الله عنه قال : إذا أراد أحدكم أن يسأل فليبدأ بالمدحة والثناء على الله بما هو أهله ثم ليصل على النبي صلى الله عليه و سلم ثم ليسأل بعد فإنه أجدر أن ينجح (المعجم الكبير رقم 8780) Hadhrat Abdullah bin Mas’ood (Radhiallahu Anhu) reports: “When any one of you wishes to supplicate before Allah Ta’ala in duaa, then he should begin by first glorifying Allah Ta’ala and praising Him with praises that are befitting His majesty and honour. Thereafter he should recite durood upon Rasulullah (Sallallahu Alaihi Wasallam), after which he should beg Allah Ta’ala and ask whatever he wishes. Certainly (by adhering to the aadaab of duaa), in this way it is hoped that one will be successful (in getting his duaa answered). [1] عن أنس بن مالك : عن النبي صلى الله عليه و سلم قال الدعاء مخ العبادة (ترمذي رقم 3371) عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه وسلم: إن الله ليحب الملحين في الدعاء (شعب الإيمان للبيهقي رقم 1073) عن علي رضي الله عنهم قال قال رسول الله صلى الله عليه وسلم: الدعاء سلاح المؤمن وعماد الدين ونور السماوات والأرض (المستدرك للحاكم رقم 1812) رواه الحاكم في المستدرك وقال هذا حديث صحيح فإن محمد بن الحسن هذا هو التل أو هو صدوق في الكوفيين. و أقره الإمام الذهبي وقال أبو يعلى الموصلي : حدثنا الحسن بن حماد الكوفي ، حدثنا محمد بن الحسن بن أبي يزيد الهمداني ، عن جعفر بن محمد ، عن أبيه ، عن جده ، عن علي , رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : الدعاء سلاح المؤمن ، وعماد الدين ، ونور السماوات والأرض. هذا إسناد ضعيف ؛ لضعف محمد بن الحسن ، لكن له شاهد من حديث أبي هريرة ، رواه الحاكم ، وقال : صحيح الإسناد. قال أبو يعلى الموصلي : حدثنا أبو الربيع ، حدثنا سلام ، يعني ابن سليم ، عن محمد بن أبي حميد ، عن محمد بن المنكدر ، عن جابر بن عبد الله , رضي الله عنهما ، قال : قال رسول الله صلى الله عليه وسلم : ألا أدلكم على ما ينجيكم من عدوكم ويدر لكم أرزاقكم ؟ تدعون الله في ليلكم ونهاركم ، فإن الدعاء سلاح المؤمن. هذا إسناد ضعيف ؛ لضعف محمد بن أبي حميد المديني. (إتحاف الخيرة المهرة) عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم إنه من لم يسأل الله يغضب عليه (ترمذي رقم 3373)

Spiritual House “When a person decides to renovate his house, he begins by removing the old furniture, stripping the old wallpaper and removing the worn-out carpets, etc. When there is no more that can be done by himself, he will call an expert in that field (i.e. a competent builder) and seek his guidance and advice. This expert will probably visit the house before making a professional assessment. Finally, whatever the builder advises, the owner accepts, usually without any question, for he trusts the builder’s expertise. If the owner follows the advice of the professional, he will find that his house will be renovated and redecorated precisely, quickly and easily. Likewise, when we wish to decorate our hearts with the love of Allāh ta’ala and other spiritual qualities, we need to first remove the unwanted items from our hearts by repenting and ceasing all those sins which we are able to abstain from. Thereafter, we must consult an expert in this field about the condition of our spiritual house. Additionally, we must further make frequent visits to him so that he may assess our spiritual condition entirely. And finally, we must carry out all the instructions which he gives to us. Inshā’allāh, if we do this then our hearts will become decorated with praiseworthy qualities and the love of Allāh ta’ala.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Prepare Your House for the King “Imagine, if you were living in a village, in a run-down hut, and the king of the land announced that he was coming to visit you for a few days. You would be reluctant and embarrassed and inform the king that your residence was wholly unsuitable to his needs and status. The king in turn would most probably tell you not to worry as he will make the necessary preparations before his arrival. Subsequently, workers would be sent to your village, your hut would be knocked down and a magnificent palace erected in its place. Only after many months of work would the king arrive in his full splendour. Shaykh Hakīm Akhtar rahmatullaahi 'alayhi uses this analogy to demonstrate the arrival of the love of Allāh ta’ala in the heart of a believer. Our hearts are run-down and completely unfit for the Splendour and Magnificence of Allāh. Consequently we need to make an effort to renovate our old hut, remove the weeds of sins, and prepare a beautiful palace (all this will occur with the help of Allāh ta’ala). Only after preparation, effort and striving will our hearts become pure enough to acquire a true connection with, and love for Allāh ta’ala.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Earn the Reward of One hundred Martyrs عن ابن عباس عن النبي صلى الله عليه و سلم قال من تمسك بسنتي عند فساد أمتي فله أجر مائة شهيد رواه البيهقي من رواية الحسن بن قتيبة ورواه الطبراني من حديث أبي هريرة بإسناد لا بأس به إلا أنه قال فله أجر شهيد (الترغيب والترهيب 1/97) Hadhrat ibn Abbaas (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who firmly holds onto my sunnah at the time of corruption in my ummah will earn the reward of one hundred martyrs.”

Muta'h Q: I am living abroad and I want to save myself from zina. Can I marry for a month? My partner is also ready. A: This is not a nikaah, rather it is the muta'h that is practised by the Shias. Muta'h is where a man and woman mutually agree on a stipulated period of nikaah in order to satisfy their sexual desires and thereafter separate. In reality this is not a nikaah, rather it is zina. This type of arrangement is totally haraam in Islam. Hence as long as they remain together, they will both be living in zina. One should understand that in Shari'ah one is commanded to make nikaah in order to reap the desired object and purpose of nikaah. The main purpose and object of nikaah - apart from it serving as a halaal avenue to fulfil one's desires - is that each spouse should be an assistant and support for the other in fulfilling the orders of Allah Ta'ala and in practising Deen. Each spouse should act responsibly and fulfil the obligations and duties of the nikaah that have been assigned to them by Allah Ta'ala. The offspring born from such a wedlock will have to be given the required Islamic upbringing and care that is needed and each spouse should play an important role in imbibing the correct Islamic values and creating the correct mindset within the children. Naturally the object and purpose of nikaah will not be achieved through remaining with someone for a stipulated period just in order to satisfy one's sexual desires and thereafter separate. And Allah Ta'ala (الله تعالى) knows best. ( وبطل نكاح متعة ومؤقت ) وإن جهلت المدة أو طالت في الأصح قال الشامي : قوله ( وبطل نكاح متعة ومؤقت ) قال في الفتح قال شيخ الإسلام في الفرق بينهما أن يذكر الوقت بلفظ النكاح والتزويج وفي المتعة أتمتع أو أستمتع اه يعني ما اشتمل على مادة متعة والذي يظهر مع ذلك عدم اشتراط الشهود في المتعة وتعيين المدة وفي المؤقت الشهود وتعيينها ولا شك أنه لا دليل لهم على تعيين كون المتعة الذي أبيح ثم حرم هو ما اجتمع فيه مادة م ت ع للقطع من الآثار بأنه كان أذن لهم في المتعة وليس معناه أن من باشر هذا يلزمه أن يخاطبها بلفظ أتمتع ونحوه لما عرف أن اللفظ يطلق ويراد معناه فإذا قيل تمتعوا فمعناه أوجدوا معنى هذا اللفظ ومعناه المشهور أن يوجد عقدا على امرأة لا يراد به مقاصد عقد النكاح من القرار للولد وتربيته بل إلى مدة معينة ينتهي العقد بانتهائها أو غير معينة بمعنى بقاء العقد ما دام معها إلى أن ينصرف عنها فلا عقد فيدخل فيه بمادة المتعة والنكاح المؤقت أيضا فيكون من أفراد المتعة وإن عقد بلفظ التزويج وأحضر الشهود اه ملخصا وتبعه في البحر والنهر ثم ذكر في الفتح أدلة تحريم المتعة وأنه كان في حجة الوداع وكان تحريم تأبيد لا خلاف فيه بين الأئمة وعلماء الأمصار إلا طائفة من الشيعة ونسبة الجواز إلى مالك كما وقع في الهداية غلط ثم رجح قول زفر بصحة المؤقت على معنى أنه ينعقد مؤبدا ويلغو التوقيت لأن غاية الأمر أن المؤقت متعة وهو منسوخ لكن المنسوخ معناها الذي كانت الشريعة عليه وهو ما ينتهي العقد فيه بانتهار المدة فإلغاء شرط التوقيت أثر النسخ وأقرب نظير إليه نكاح الشغار وهو أن يجعل بضع كل من المرأتين مهرا للأخرى فإنه صح النهي عنه وقلنا يصح موجبا لمهر المثل لكل منهما فلم يلزمنا النهي بخلاف ما لو عقد بلفظ المتعة وأراد النكاح الصحيح المؤبد فإنه لا ينعقد وإن حضره الشهود لأنه لا يفيد ملك المتعة كلفظ الإحلال فإن من أحل لغيره طعاما لا يملكه فلم يصلح مجازا عن معنى النكاح كما مر اه ملخصا قوله ( وإن جهلت المدة ) كأن يتزوجها إلى أن ينصرف عنها كما تقدم ح (رد المحتار 3/ 51) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Muḥaddith’s Etiquette Imām Muḥammad Ibn Aḥmad al-Dhahabī ؒ It is an imperative that the student of knowledge correct his intention: whoever studies Ḥadīth to compete, boast, [publicly] narrate,[1] to find employment or to be applauded on his knowledge, is a failure; and whoever seeks it for Allāh ﷻ, to act upon it, as a righteous deed of sending abundant salutations upon His Prophet ﷺ and to benefit the people, is a winner. Should the intention be a mix of both, the dominant intention will have the upper hand. If one studies it due to immense love for Ḥadīth, ignoring the reward and [pleasing] the people – which is often the case with many students of knowledge – then perhaps Allāh ﷻ will inspire him with the [correct] intention at a later stage. Also, whoever seeks knowledge for the Ākhirah, this knowledge will clothe him with the fear (khashyah) of Allāh ﷻ, and he will become humble and modest; and whoever seeks it for the Dunyā, he will become arrogant, conceited and haughty with his knowledge, and belittle the Muslim laity. The consequence of this will be of lowness and despicability. Therefore, the muḥaddith is [to study] in anticipation of reward: the hope to be included in the Prophet’s ﷺ utterance: نضّر اللهُ امْرَءاً سمع مقالتي فوعاها، ثم أدّاها إلى من لم يسمعها “May Allāh brighten the one who hears my speech, learns it, and then propagates it to one who has not heard it.”[2] He [the muḥaddith] should go to all lengths for the outstanding students, especially if he has isolated narrations; and he should cease at old age and memory loss.[3] While he is still credible, he should appeal to his family and brothers [in knowledge] to prevent him from narrating when they notice his memory deteriorating. However, if the one whose memory declines possesses only a [small] number of ḥadīths which he knows to perfection, there is nothing wrong in him narrating them even after his memory weakens. There is also nothing wrong with his granting a warranty of authorisation (ijāzah) during this state, since his principles are intact and have not changed, and he is aware of what he is authorising. However, should his memory deteriorate and become feeble, others are to be prevented from taking Ijāzah from him. Some etiquette are: • That one not narrate in the presence of someone more adequate than he is, due to [the latter being more senior in] age and [possessing] higher skill. • That one not narrate anything which others narrate with higher chains than his. • That one not deceive beginners, but guide them to what is more important; after all, Dīn is genuine sincerity.[4] Therefore, if he guides them to an elderly layman and notices their [the beginners’] incapability to rectify the narrations of the layman, he should advise and guide them to a knowledgeable man to whose recital they may listen. Alternatively, he may attend to the layman’s gathering with them and narrate with lower chains, killing two birds with one stone. Imām Mālik ؒ is on record as having used to bathe prior to narrating, as well as putting on different types of perfume, wearing his better clothes, maintaining dignity and peace of mind, reprimand those who raise their voices, and read the ḥadīth at a moderate pace.[5] Nowadays,[6] people have resorted to [reading with an] appalling speed with which some words remain unclear. Such hearings will have no distinctive effect on the acquisition of Ijāzah. Rather, Ijāzah is a [warranty of] truth, and your saying ‘I heard/read this whole book’ – by mumbling and eating up the words – is a lie. Imām al-Nasāʾī ؒ, in many places in his Ṣaḥīḥ,[7] has said: “… and he mentioned a phrase which means so-and-so.” The pioneers of (ḥuffāẓ) of Ḥadīth used to hold gatherings to dictate [the words, so students can write them down verbatim]. This is lost today.[8] Listening through dictation further ascertains the clarification of words for [both] the narrator and listener. He [the muḥaddith] should avoid narrating complicated ḥadīths which the hearts of the laity cannot comprehend;[9] should one narrate them, let it be in private gatherings. It is ḥarām upon him to narrate fabricated (mawḍūʿ) and discarded (maṭrūḥ) accounts, unless it be to clarify for the people, so they are wary of it.[10] Translated by [Mawlana] Shahin-ur Rahman, Northampton, UK. [1] That is, to run after cheap fame by wanting to become a public figure known to be of such a profession. (Translator) [2] Al-Dārimī (234) with a weak chain. It has been narrated with sound chains by Abū Dāwūd (3660), al-Tirmidhī (2657), Aḥmad (21590) and Ibn Ḥibbān (66), albeit with slightly different wordings. (Translator) [3] That is, he should put an end to narrating ḥadīths for fear of erring due to old age and a feeble mind. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [4] This is the text of a ḥadīth recorded by Muslim (95). (Translator) [5] This shows how particular the early scholars were in the recital of ḥadīths: along with outer beauty, they used to adorn the texts with their voices by prioritising the clarity of words over speed. (Translator) [6] This book was written sometime before 748 AH / 1348 CE. (Translator) [7] Referring to his Sunan. Scholars before the author [al-Dhahabī ؒ] are known to have been lenient in calling it a ‘Ṣaḥīḥ’. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [8] One must not forget this book was written prior to 748 AH / 1438 CE. If such was the case in the bygone eras, what would remain of the later men? Allāh ﷻ is the One from Whom assistance is sought. (Translator) [9] For example, those narrations which modern science has not yet progressed enough to understand or explain. (Translator) [10] Al-Mūqiẓah, pp. 65-67 [Maktab al-Maṭbūʿāt al-Islāmiyyah (Beirut, Lebanon) eighth edition (1425 AH / 2004 CE)]. ————————- NB – The image in the slideshow is from the actual handwriting of al-Hafiz al-Dhahabi from his Ta’rikh al-Islam (mss no. 3006, Shahid Ali library, Turkey) To read/download the article in full, click here Darul Tahqiq