ummtaalib

“Food for the Soul” Subject: SELFLESSNESS Allah, The Most Exalted, says: "Say, 'Indeed, my Lord extends provision for whom He wills of His servants and restricts (it) for him. But whatever thing you spend (give) – He will compensate it; and He is the best of Providers." (Qur’an Saba', 34:39) The Noble Messenger of Allah, Muhammad (peace be upon him) is reported to have said: "No one of you is a believer until he loves for his brother that which he loves for himself." (Hadith –Bukhari & Muslim) Note: Indeed the Last and Final Messenger of Allah (peace be upon him) was a Mercy to All of Humanity and he practically demonstrated selflessness. Sacrifice usually is accompanied by difficulty and our sincerity is put to test. It’s easy to sacrifice and give to those who give back. The real test is to give to those who can give you nothing in return. When you sacrifice something precious, you're not really losing it, you're just passing it on to someone else and hoping for a reward from your Creator. www.eislam.co.za

Abuse in Marriage Q. Many men abuse their wives sometimes physically and sometimes emotionally. What is the status of physical and emotional abuse within marriages in Islam? A. It is important to note that marriage is a relationship that is based on mutual love and respect. A couple should honour and respect the rights of each other and should never abuse each other physically or emotionally. In doing so, the marriage will become unstable and would be devoid of blessings. In Islam, physical and emotional abuse is totally condemned. Rasulullah Sallallahu Alayhi Wa Sallam said, “A Muslim is he, who others are saved from the abuse of his tongue (emotional) and hand (physical).” (Musnad Ahmad) Rasulullah Sallallahu Alayhi Wa Sallam also said, “A person whose neighbour is not safe from his evil, will never enter Jannah.” (Musnad Ahmad) May Allah protect our brothers and sisters from domestic abuse and may He instil love and respect in our marriages. Ameen. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Preparing for Death By Khalid Baig "Suppose you learn today that you have only one more day to live; you'll die tomorrow. How will you spend your last day?" This interview question was posed long before the age of mass media. The interviewer approached prominent scholars and people known for their virtuous lives with the idea that he would compile their answers in a book. Such a book would provide the readers with inspiration for the most important virtues. But the most inspiring response came from the person who did not provide a wish list of virtuous deeds. He was the great muhaddith Abdur Rahman ibn abi Na'um and he replied: "There is nothing that I could change in my daily schedule learning that it is my last day. I already spend everyday in my life as if it is going to be my last." Death is the most certain aspect of life. According to the latest statistics, 6178 people die in the world every hour. These are people of all ages, dying of all causes. Some of these deaths will make headlines. The great majority will die quietly. Yet everyone will enter his grave the same way. Alone. At the time appointed by God. Science and technology can neither prevent nor predict death. It is solely in the hands of the Creator. "O mankind! If you are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make it clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then give you growth that you attain full strength. And among you there is he who dies young, and among you there is he who is brought back to the most abject time of life, so that after knowledge he knows naught!"[ Qur'aan - Al-Haj 22:5] We see it happening all the time. Yet it is amazing how we feel that it won't happen to us. At least not anytime soon. We bury our own friends and relatives but think that we'll live forever. Our attitudes about death defy all logic. In a way we recognize it and even plan for it. We take out life insurance policies. We may do estate planning. Businesses and governments have contingency plans to carry out their operations in case of sudden loss of their leaders. But this is recognition of death as an end point of this life. Where we fail is in recognizing it as the beginning of another life that will never end and where we'll reap what we sow here. A central teaching of Islam is that it is our recognition of and preparation for that eternity that must separate those who are smart from those who are not. As the Prophet, Sall-Allahu alayhi wa sallam said: "Truly smart is the person who controlled his desires and prepared for life after death." There is a moving story about Bahlool, who, in his innocence seems to be on the opposite end of the scale of worldly-smartness. Khalifa Haroon ur Rashid had given him access to his court probably because his naiveté was a source of entertainment to him. Once the Khalifa gave him a walking stick saying, "It is meant for the most foolish person in the world. If you find a person more deserving of it than yourself, pass it on." Several years later Haroon ur Rashid fell seriously ill and no medical treatment seemed to work. Bahlool visited him and inquired about his condition. The conversation went something like this: Haroon: "No treatment is working. I see my final journey ahead of me." Bahlool: "Where are you going?" Haroon: "I am going to the Other World." Bahlool: "How long will you stay there? When will you come back?" Haroon: "No one ever comes back from that world." Bahlool: "Then you must have made especial preparations for this journey. Did you send an advance group to take care of you once you arrive? Haroon: "Bahlool, you have to go there alone. And no, I did not make any preparations." Bahlool: "Ameer-ul-Momineen! You used to send troops to make extensive preparations for you for even short trips of only a few days. Now you are going to a place where you'll live forever but you have made no preparations! I think I have found the person more deserving of the stick that you had given me some years ago." This story speaks to all of us. We may not be kings but we do plan our trips of even a few days very carefully. How about preparing for the journey into eternity? How about making the concern for the Hereafter the cornerstone of our lives here? Actually, that concern can change our lives here as well. This world is an abode of deception. Here we are not punished the moment we commit a sin. This fools us into thinking that we can get away with it. Remembering death is the antidote for that deception. A person who remembers that he will have to stand before his Creator and be accountable for his actions simply cannot defy God! In the story of Pharaoh, we learn that when he saw death approaching he declared belief in the God of Moses. Before that he had been fooled by his apparent power. His repentance came too late but it did show how his arrogance and intransigence evaporated when faced with the certainty of death. It is amazing how a lot of our own "confusions", frivolous arguments, excuses (for why we cannot do this or avoid that), or plane laziness can melt away when we visualize ourselves in our grave! Death settles lot of arguments. Its remembrance can do that too. Before it is too late. He was indeed a very wise person who spent everyday of his life as if it was going to be his last day. But that certainly should be the goal for all of us!

Authenticity of the six fasts of Shawwal

Inheritance for an adopted child Q. My wife and I have tried to have children for many years but unfortunately, we could not have children. Now, Allah has blessed us with a wonderful child that we have adopted. We would like to know about the inheritance of this wonderful adopted child of ours. Would she inherit for us after our demise? A. An adopted child does not inherit from the adoptive parents automatically. However, the adoptive parents are allowed to make a Wasiyyah (bequest) up to one-third of their estate (after discharging funeral expenses and debts) to the adopted child if they wish to do so. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

ETIQUETTE OF VISITING THE SICK One of the many beauties of Islam is that it is a way of life that corresponds with a human being's natural disposotion in every aspect of life. Amongst these things that a human naturally feels is mercy and compassion for the sick. Hence, Islam has placed a great deal of emphasis on bringing these qualities into our lives. The Holy Prophet stated in one hadith: “Show compassion to those on earth, the One in the heavens will show mercy upon you.” Visiting the sick is from amongst those responsibilities and duties that a Muslim must fulfil. Imam Bukhari has transmitted a hadith in his Sahih from Sayyidina Abu Huraira that our beloved Prophet said: “The rights of one Muslim over another Muslim are six.” Someone asked, “What are they?” The Holy Prophet replied, “When you meet him you greet him with salaam (peace), when he invites you, you accept his invitation, when he consults you in a matter, you give him sincere advice. When he sneezes and praises Allah, you ask Allah to have mercy on him. When he is sick, you visit him and when he passes away you accompany him i.e. you join in his janazah (funeral).” These actions create love of bonding within the Muslims. Furthermore, the Muslims in essence are like one body as mentioned in an authentic narration of Rasulullah . If one part of the body hurts the entire body hurts. Our consolation will not take away the sickness from our Muslim brother or sister, but it may lift his spirits and make him happy. Just as our Master Rasulaullah has guided us on how to conduct ourselves in every sphere of our lives, he has also guided us regarding the method of visiting the sick. While fulfilling this revered act, the vistor should keep some things in mind so as to discharge his obligation in a successful manner. The visitor should call before hand to find out if it would be appropriate to visit at a specific time or to find out when it would be best to visit. The visit should be brief so that the ill person does not become burdened by the presence of the visitor. Sheikh Abdul Fatah Ghudda the renowned scholar of Syria writes in his book, ‘Islamic Manners’: “The length of the visit should not be longer than the time between the two sermons of Friday. In this respect, it was said that the visit should be long enough to convey salaams and wishes, to ask the sick how they are doing, to pray for their recovery and to leave immediately after bidding them farewell.” Also, one should try to avoid asking the details of the illness or discomfort the sick by talking about the illness. He should pray for the sick, for verily the rewards for such an act are great. Imam Bukhari and Muslim have transmitted a hadith from our beloved Mother Hadhrat Aisha(radhiallahu anha) who said: “If someone fell sick, the Prophet would pass his beloved hand over the sick person saying the following prayer: ‘O Allah! Lord of mankind, take away the suffering, bring about recovery, only your cure takes away illnesses’.” An effort should be made to inform the pious as to the state of the person sick. This is because the du’as of the pious never go in vain. The whole experience of visiting the sick is full of reflection if carried out according to the sunnah. Furthermore, only through illness can we truly appreciate good health from Allah. Sickness is a means of cleansing from Allah as well as a test from Allah. We pray to Allah to cure the sick amongst us and give us the ability to practice this sunnah of the Holy Prophet Muhammad . Inter-Islam

Ghusl & Salaah after Nifas Q: When should I start praying after baby birth? A: When your nifaas (post natal bleeding) terminates, you should commence performing Salaah. The maximum period of nifaas is forty days. If the bleeding stops before forty days, you should make ghusl and commence performing Salaah. And Allah Ta'ala (الله تعالى) knows best. ( والنفاس لغة ) ولادة المرأة وشرعا ( دم ) فلو لم تره هل تكون نفساء المعتمد نعم ( ويخرج ) من رحم فلو ولدته من سرتها إن سال الدم من الرحم فنفساء وإلا فذات جرح وإن ثبت له أحكام الولد ( عقب ولد ) أو أكثره ولو متقطعا عضوا عضوا لا أقله فتتوضأ إن قدرت أو تتيمم وتومىء بصلاة ولا تؤخر فما عذر الصحيح القادر وحكمه كالحيض في كل شيء إلا في سبعة ذكرتها في الخزائن وشرحي للملتقى منها أنه ( لا حد لأقله ) إلا إذا احتيج إليه لعدة كقوله إذا ولدت فأنت طالق فقالت مضت عدتي فقدره الإمام بخمسة وعشرين مع ثلاث حيض والثاني بأحد عشر والثالث بساعة ( وأكثره أربعون يوما ) كذا رواه الترمذي وغيره ولأن أكثره أربعة أمثال أكثر الحيض ( والزائد ) على أكثره ( استحاضة ) لو مبتدأة أما المعتادة فترد لعاداتها وكذا الحيض فإن انقطع على أكثرهما أو قبله فالكل نفاس وكذا حيض إن وليه طهر تام وإلا فعادتها وهي تثبت وتنتقل بمرة به يفتى وتمامه فيما علقناه على الملتقى (الدر المختار 1 /300) أقل النفاس ما يوجد ولو ساعة وعليه الفتوى وأكثره أربعون كذا في السراجية وإن زاد الدم على الأربعين فالأربعون في المبتدأة والمعروفة في المعتادة نفاس هكذا في المحيط ... الأحكام التي يشترك فيها الحيض والنفاس ثمانية منها أن يسقط عن الحائض والنفساء الصلاة فلا تقضي هكذا في الكفاية (الفتاوى الهندية 1 /37-38) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question and Answer: Q. As a muslim male, the hair of my eyebrows reached a stage where they were virtually connecting (also known as a monobrow). I wanted to find out if it is permissible for me to remove the hair between my eyebrows? (Question published as received) A. Yes, it is permissible to remove the excess hair between the two eyebrows (unibrow /monobrow). (Shaami 6/373) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Post natal bleeding In the name of Allah, the most Beneficent, the most Merciful. The discharge of blood after the birth of a child or after a miscarriage is known as Nifas. The Prophet of Allah Sallallahu Alahi Wasalam has said “The time of Nifas is forty days unless Tuhr (purity) is attained before it.” (Mustadrak Hakim) There is a general consensus that there is no minimum limit of Nifas. The total length of Nifas is from the delivery of the child till when the bleeding stops (up to the limit of forty days). Only if the bleeding stops for 15 days at any time within this period does the Nifas end. If the bleeding does not stop for 15 days then Nifas will continue irrespective of how short or random the bleeding is. (Raddul Muhtar p.496 v.1) 1. A woman who experiences post natal bleeding is not allowed to recite any verses from the Holy Quran. Saaiduna Ibn Umar Radiallahu Anhu relates that the Prophet of Allah Sallallahu Alahi Wasalam has said “A Haidh and a person in need of a bath must not recite anything from the Holy Quran.” (Sunan Tirmizi p.34 v.1) NOTE: A Haidh and Post Natal bleeding woman have the same ruling. 2. Similarly, she is not allowed to perform tawaf. Saaidah Aaisha Radiallahu Anha came to Makkah for Hajj and was a Haidh. She complained to the Prophet of Allah Sallallahu Alahi Wasalam that she was unable to perform the rituals of Hajj. The Prophet of Allah Sallallahu Alahi Wasalam informed her “Do what the pilgrims do apart from tawaf, which should be done when you become purified.” (Sahih Bukhari p.44 v.1) 3. She is not allowed to enter the Mosque. Saaidha Aaisha Radiallahu Anhu relates that the Prophet of Allah Sallallahu Alahi Wasalam would be in Itikaf while she was in her room which was adjacent to the Masjid, he would stretch his head out of the Masjid for her to watch while she was a Haidh. (Sahih Bukhari) 4. She is not allowed to fast or pray. However she should do qadha of the fasts on a later date. (Raddul Muhtar p.485 v.1) 5. She is not allowed to engage herself in sexual intercourse. (Surah Baqarah v.222) 6. She will be allowed to engage in foreplay (touching, kissing etc) with her husband. The only restriction is that intercourse is not to be engaged. Saaidah Aaisha Radiallahu Anhu reports if any of the wives of the Prophet of Allahu Sallallahu Alahi Wasalam became a Haidh, the Prophet of Allah Sallallahu Alahi Wasalam would instruct her to trouser herself and he would then engage in foreplay. (Sahih Muslim p.141 v.1) Direct contact between the womans’ navel and the knees is impermissible. Indirect contact such as stimulation through a barrier (i.e.clothing) is permissible. Similarly, direct contact above the navel and below the knees is permissible. (Fatawa Hindiyyah p.39 v.1) It will be permissible for a woman experiencing post natal bleeding to hold dua books with verses of the Quran in them. It is permitted to recite duas from the Holy Quran with the intention of dua, though not with the intention of reciting the Holy Quran. (Raddul Muhtar p.488 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

wa'alaykumus salaam the thread is as it was sis, i haven't moved or merged anything...which one?

شَبِّتْنِيْ بِهٖ حَتّٰى أَلْقَاكَ ِAssalaamu 'alaykum Acacia.. The sheen ش in the beginning (i think) should be a thaa ث

Combining Zuhr and Asr at Arafah By Mufti Shafiq Jakhura Q.Is it permissible to combine Zuhr and Asr in ‘Arafah? A.According to the Hanafi school, if one performs the Zuhr and Asr salah together with the Imam of the Haj, who generally performs these prayers in the masjid in Arafat, then they should be performed together. However, if these salahs are performed in one’s own tent then they should be performed separately at their respective times even though they are performed in congregation. And Allah Ta’ala Knows Best Source

Madinah Munawwarah Words cannot describe the love and attachment each believer possesses for Madinah Munawwarah. It is the ardent wish and desire of every believer to be present in Madinah Munawwarah at all times and enjoy the serenity, peace and blessings found within its precincts. Virtues of Madinah Munawwarah Indeed Madinah Munawwarah is the envy of all the cities in the world, for it holds within its soil the best of all creation, Muhammad (Sallallahu Alaihi Wasallam). The great fortune and preference afforded to Madinah Munawwarah can be easily seen in the fact that Allah Ta’ala specifically chose it for the hijrat (migration), residence and resting place of Nabi (Sallallahu Alaihi Wasallam). The Ahaadith mention many virtues of Madinah Munawwarah. Few of which are mentioned below. Nabi (Sallallahu Alaihi Wasallam) made special Duaa for Madinah Munawwarah: O Allah! Grant Madinah Munawwara double the blessings You granted Makkah Mukarramah. (Saheeh Bukhari #1885). “Between my house and my pulpit lies a garden from the gardens of Paradise (Saheeh Bukhari #1888) Whoever bears the difficulties and hardships of Madinah Munawwarah with forbearance, then I will intercede or be a witness for him on the Day of Qiyaamah. (Muslim # 3344) Etiquettes of Madinah Munawwarah It is indeed a great honour and privilege for a person to undertake this spectacular journey and become the neighbour of Rasulullah (Sallallahu Alaihi Wasallam) for a few days. In order to take maximum benefit from this great city and to avoid returning empty-handed, one is required to adopt a certain code of conduct. There are many things a person needs to consider while in Madinah Munawwarah, but for the sake of brevity just a few are mentioned below. One needs to correct his intention from home. One needs to ask oneself 'why am I undertaking this journey?’ It is indeed a great calamity for one to undertake such a momentous journey with an incorrect intention such as shopping etc. One’s intention should be to visit Nabi (Sallallahu Alaihi Wasallam) and to present salaam directly to him. What a great good-fortune! Nabi (Sallallahu Alaihi Wasallam) mentioned in one Hadith, ‘Whoever comes to visit me with no other motive driving him to come to me, then it is a right upon me to intercede on his behalf on the day of Qiyaamah. (Tabraani). One should not harm, speak ill or hurt the feelings of the people of Madinah Munawwarah. These are the neighbours of Rasulullah (Sallallahu Alaihi Wasallam). No matter what colour they may be, whether they are Arab or not, we must respect them because they are the people of the city of Rasulullah (Sallallahu Alaihi Wasallam). In one Hadith, Nabi (Sallallahu Alaihi Wasallam) mentions, ‘Whoever plots against the people of Madinah Munawwarah will be destroyed just as salt dissolves in water’. (Saheeh Bukhari #1877) One should constantly recite durood shareef while in Madinah Munawwarah. One should ensure to read all his salaah in the Masjid-e-Nabawi. Nabi (Sallallahu Alaihi Wasallam) mentioned: “A single salaah in my masjid is better than a thousand salaah in any other masjid except Masjid-e-Haraam.” (Saheeh Bukhari #1190) One should be watchful of his company and should not be influenced by the wrong ideologies of others, since all types of people are found in these holy lands. One should take out time and visit the various historical sites in Madinah Munawwarah and its surroundings such as Masjid-e-Qubaa, Badr, Uhud etc. to bring back the memories of Nabi (Sallallahu Alaihi Wasallam) and Sahaabah (Radiyallahu Anhum) and their sacrifices for the cause of Islam. Make Duaa for death in Madinah Munawwarah. As Hadhrat Umar (Radiallahu Anhu) made Duaa “O Allah, grant me martyrdom in Your path and grant me death in the city of Your beloved (Sallallahu Alaihi Wasallam). (Saheeh Bukhari #1890) Al-Haadi

Visiting the Raudha Mubaarak (part 2) Etiquettes of visiting the Raudha Mubaarak: When visiting the Raudha Mubaarak is such an important and meritorious act, then obviously it deserves utmost respect and etiquette. There are many etiquettes of visiting the Raudha Mubaarak, the details of which are not within the scope of this article. However a few shall be listed below: In principle, we should understand that during the entire journey to Madinah Munawwarah and the visit to the Raudha Mubaarak, the main element is love. If one has true love for Rasulullah sallallahu alaihi wasallam, then no one needs to instruct him how he should conduct himself in the esteemed presence of Rasulullah sallallahu alaihi wasallam. All these etiquettes would be displayed instinctively by him. The intention for visiting Madinah Munawwarah should be purely to visit Rasulullah sallallahu alaihi wasallam. One should not feel that he is visiting a dead person, rather it is the belief of the Ahlus Sunnah wal Jamaa`ah that Rasulullah sallallahu alaihi wasallam is alive in his grave. (Refer Shifaaus Siqaam, Alqoulul Badee` and other detailed books on this subject.) Upon reaching Madinah Munawwarah, one should settle down as quick as possible (without rushing), take a bath, wear one’s best clothes and apply `Itr (as one does on the days of Jumu`ah and `Eid). Proceed to the Musjidun Nabawi keeping in mind the sacredness of the land upon which one is walking. Be absolutely grateful to Allah Ta'ala for bestowing one with this great opportunity despite not being worthy of it. It is preferable to give some Sadqah before presenting oneself at the Raudha Mubaarak. Enter the Musjid fulfilling all the etiquettes. Read two Rakaats of Tahiyyatul Musjid, preferably in the Riyaadhul Jannah if possible, otherwise in any other place in the Musjid. Engage in Du`aa, by firstly thanking Allah Ta'ala for affording one this great opportunity and secondly begging Him for His forgiveness. Thereafter, one should implore Allah Ta'ala to cleanse one’s heart and make one befitting of appearing before the august presence of Rasulullah sallallahu alaihi wasallam. Proceed to the Raudha Mubaarak with utmost respect, with the heart brimming with the love of Rasulullah sallallahu alaihi wasallam and with the tongue constantly engaged in Durood. Present oneself before Rasulullah sallahu alaihi wasallam and offer one’s Salaam to him imagining him replying to the Salaam and with the full conviction that he does reply to the Salaam. Instead of reading the Salaam from a card or book in parrot-fashion, one should rather offer short forms of Salaam with full concentration, e.g. “As Salaatu was Salaamu `alaika ya Rasulallah” or “As Salaamu `alaika Ayyuhan Nabiyyu wa rahmatullahi wa Barakaatuh”. Convey the Salaams of others in this manner, “As Salaatu was Salaamu `alaika ya Rasulallah min (the person’s name)”. Request Rasulullah salallahu alaihi wasallam for his intercession on the day of Qiyaamah. Engage in Du`aa to Allah Ta'ala for all one’s needs. There is great hope of this Du`aa being accepted. Remain standing in front of the Raudha Mubaarak for as long as one remains focused. Move slightly to the right and offer Salaam to Abu Bakr radiyallahu anhu in these words, “As Salaamu `alaika ya Aba Bakr”, and move further to the right and offer Salaam to `Umar radiyallahu anhu saying, “As Salaamu `alaika ya `Umar”. If one follows these few guidelines, with concentration and the correct frame of mind, it will be a means of receiving tremendous benefit from this visit to the Raudha Mubaarak, Insha-Allah. May Allah Ta'ala bless us with the opportunity of presenting our impure souls and bodies in the esteemed court of Rasulullah sallallahu alaihi wasallam time and again with true love and respect, and then returning from there purified and forgiven, Aameen.

Visiting The Raudha Mubaarak (part 1) Virtues of visiting the Raudha Mubaarak: Presenting oneself in the court of Rasulullah sallallahu alaihi wasallam is one the greatest acts of worship, for which great rewards and virtues have been promised in the Ahaadeeth. Hereunder are a few virtues: “My intercession becomes necessary for the one who visits my grave.”(Daaraqutni/Bayhaqi) “Visiting me after my death is akin to visiting me during my lifetime.”(Daaraqutni) “The one who visits me with this being his sole intention will be in my company on the day of Qiyaamah.”(`Uqayli) (A detailed discussion on the authenticity of these narrations can be seen in the book Shifaaus Siqaam li Ziyaarati Khairil Anaam of the Hadeeth Master Taqiyyud Deen As-Subki (r.a.) and other detailed works on this subject.) One of the greatest virtues is that when a person presents himself before Rasulullah sallallahu alaihi wasallam and offers his salaam, Rasulullah sallallahu alaihi wasallam personally listens and replies to his salaam. (See Shifaaus Siqaam and Alqoulul Badee` of Shamsud Deen As-Sakhaawi r.a.) Together with the virtues, visiting the Raudha Mubaarak has always been the practice of the Ummah since the time of the Sahaabah y. Mulla `Ali Qari (r.a.) – the great Qari, Mufassir, Muhaddith and Faqeeh – writes: “Visiting Rasulullah sallallahu alaihi wasallam is one of the greatest acts of worship, most virtuous of deeds, most promising means of attaining high ranks and is close to the position of the compulsory acts according to the consensus of the Muslims, regardless of those who oppose this view.” (Manaasik Mulla Ali Qari, pg. 502) By this last statement Mulla `Ali Qari (r.a.) refers to some people who do not ascribe to any Mazhab. Under the pretext of directly following the Quraan and Hadeeth they contradict the entire Ummah and erroneously opine that it is impermissible to travel to Madinah Munawwarah with the intention of visiting Rasulullah sallallahu alaihi wasallam. However, this view is against the practice of the Sahaabah and Taabi`een and is the direct result of abandoning the following of the illustrious Imaams of Fiqh. Qaadhi `Iyaadh (r.a.) says: “Visiting the Qabr of Rasulullah sallallahu alaihi wasallam is an accepted and unanimously agreed practice amongst the Muslims and an encouraged virtuous deed.” (Shifaaus Siqaam pg. 53) Al-Haadi

How to quote a ‘weak but suitable’ Hadith? Question What do you mean when you say“This hadith is [weak but] suitable to quote.”? Does this mean that I may quote the narration by saying that the Prophet (sallallahu alayhi wa Sallam) said it without having to mention that there is a slight problem in the sanad or must i mention that there is a slight weakness in the sanad but it is suitable to quote? Answer When quoting a weak Hadith, one is not required to highlight its weakness. However, in academic discussions, it is good to indicate towards its weakness with the words: ‘it has been reported’ (ruwiya) etc. (Muqaddimah Ibnus Salah, pg.103-104 & Al-Ajwibatul Fadilah, pg.40) If an academic does point out its weakness, he should also ensure to state that it is still suitable (provided that is the case). The issue regarding weak Hadiths and their application is extremely pertinent. I hope to expound on it further in the near future insha Allah. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

Performing Salah on a Plane, Bus or Boat Question I noticed a person praying salah on the coach whilst travelling, would the salah be valid? The person was sitting whilst praying. The coach was not stationary. Similarly I see a lot of people praying on the plane whilst sitting would that be valid. Answer: In the name of Allah, the most Beneficent, the most Merciful. Your question will be looked at in the following three ways; Salah on an aeroplane Salah on a ship or boat Salah on a train or bus. With regards to salah on an aeroplane, it is an issue where there are different opinions regarding its validity. It is therefore, best one does not perform ones salah one board if one feels that he will be able to perform his salah when the plane lands. If that is not possible or there is a danger that the salah may become qadha then one can pray the salah on board the plane. However, it should be borne in mind that it is incumbent in that situation to pray salah standing, performing the ruku and sajdah properly facing towards the qiblah. If any one of these three conditions are missing one will be obliged to repeat the salah again. (Imdadul Fatawa p.587 v.1 & Fatawa Darul Uloom Deoband p.156 v.2) With regards to salah on a ship or boat, a moving ship allows a person to pray salah sitting down even without an excuse. However, it is best to perform the salah standing up. If the ship is anchored at sea, though is not being swayed, then it is regarded as a still ship at shore. A few rules are derived concerning a still ship at shore; if one offers prayer standing with part of the ship on the ground, his prayer is valid. If not, then his prayer is invalid unless he is unable to exit the ship, in which case he may offer the prayer standing. (Nurul Idah p.190 & Maraqi Falah p.421) Regarding salah on a train or bus, it is permissible to perform salah on a train or on a bus irrespective of whether the train or bus is moving or stationery. However, the conditions attached to the validity of such a salah are that the person stands and that he faces the qiblah. Salah will be invalid if any of these two conditions are not met. If the crowd is so much, one may perform salah sitting down and facing in any direction possible. However, one will be required to repeat his salah afterwards. (Ahsanul Fatawa p.88 v.4 & Fatawa Darul Uloom Deoband p.156 v.2) Finally, it should be borne in mind that any salah performed sitting on a seat even though they are able to perform salah standing would be considered invalid. (Fatawa Mahmoodiyah p.229 v.14 & Imdadul Fatawa p.568 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Traveling by Train or Aeroplane Question How I perform salat during travelling through train or aeroplane as there is difficult to find out proper direction of qibla. Also, it is difficult for one to stand for salat and manage his balance due to continuous to and fro movement one feels in the train and some times in the aeroplanes. Does one delayed his salat during travelling in train / aeroplane and wait for nearby station / airport. Is there any rule that one will return his salat which he prayed in the train / aeroplane whenever he reaches his destination? If yes, then how he will offer that salat again? Should he re-offer his already offered salat in train / aeroplane in normal way or as qaza salat? Answer Shari'ah has emphasised on performing Fardh Slaat on time. When you undertake a journey, you should first consider your Salaat and schedule your travelling in a way that enables you to perform Salaat out of the mode of transport. If that is not possible, then you should make arrangements to perform Salaat in the mode of transport. That is easily possible when travelling by plane or train. In doing so, ensure that you do not cause any inconvenience to the flight or programme in an aeroplane. Request the flight attendants service for performing Salaat in the plane. The Salaat in the plane and train must be performed with the Qiyaam (standing posture) and facing the Qibla direction. In a plane, generally, there is no sudden change in direction. If that happens in the train while performing Salaat, then you should change direction accordingly. The Salaat performed in the plane or train in the standing posture while facing and maintaining the Qibla direction will be valid. The Salaat does not have to be repeated. If you are unable to perform Salaat in the bus with those two conditions, standing and Qiblah, then perform Salaat on the seat and thereafter repeat the Salaat. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Istikhaarah on behalf of another Q. I am making Nikah soon Inshallah. Can I request someone else to make Istikharah for me? (Question published as received) A. Ideally, Istikhaarah should be done by a person striving to make the best decisions themselves. However, it is permissible for a person to request another person to make Istikhaarah on their behalf. If a person requests another person to make Istikhaarah on their behalf, that person should be a trustable person who knows the person requesting Istikhaarah as well the considerations related to his/her's circumstances. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Traveler's Salat (By Plane) By Mufti Ebrahim Desai Q 1.) When does the travel start? While leaving home or when the plane exits the runway? A 1.) The calculation of Safar (88 kms.) or more commences from home. However, a Musaafir (traveller) will make Qasr (perform two Rakaats in Dhuhr, Asr and Esha Salats) upon leaving the housing area of the vicinity. Q 2.) Is it necessary for a person in airplane to make Wudu or Tayammum and then perform Qasr Salat? A 2.) It is necessary to have Wudhu before performing Salat in the airplane. Q 3.) If we know the approximate Qibla direction then is it necessary to be in its direction on the seat of plane? A 3.) If it is possible for one to stand and perform Salat in the plane, it will not be permissible to sit and perform Salat in the plane. Q 4.) How we will do Ruku and Sujood on the seat? A 4.) Ref 3 Q 5.) How we will know that in that specific region from which the plane is passing, the time of Salat has started or it's ending? A 5.) One can inquire from the flight attendants the times for different regions. Q 6.) How the Jamaat can be performed on the seats? Should the Imam be ahead of other Muqtadi? A 6.) Due to shortage of space, Salat in the plane should be performed individually. Q 7.) When does the travel end? When the plane reaches the destination airport or when we reach the hotel or some other place? A 7.) Safar (travel) ends only upon returning home. In principle, a Musaafir is exempt from performing the Sunnat-e-Muakkadah (emphasized Sunnats) before and after Fard Salats. However, if time permits, it will be meritorious for him to perform the Sunnah Salats as well.

Q/A's and Advices on Polygamy merged. We now have the following topics on Polygamy: Polygamy: Advices & Q/A's (this thread) Polygamy in Islam in the "Answers to Misconceptions about Islam" section Polygyny: Stories of Co-Wives in the "For the Muslimah" section

Second marriage and the rights of wives Answered by Shaykh Muhammad ibn Adam al-Kawthari Question: I've been married to my husband for 11 years as a second wife we have children together but he only spends 2 hours a day with us, he still lives with his first wife, I have to live off benefits as he says he can't afford us, even though he has good job. His family are against us being together. He keeps promising to move in but nothing ever happens, please give me some advice, insha'Allah. Answer: In the name of Allah, Most Compassionate, Most Merciful, It is one of the foremost requirements from a man who has more than one wife to treat all his wives equally and justly. There are grave warnings mentioned in the Qur’an and Sunnah for oppressing, mistreating or not being fair with the wives. The Qur’an conditioned the permissibility of marrying more than one wife with justice and fair treatment. Allah Most High says: “If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, three, or four, but if you fear that you shall not be able to deal justly (with them), then only one…(Surah al-Nisa, 3). It is a grave sin to treat the wives unequally. Any man who wishes to take a second wife also has to meet the important condition of fair treatment of all his wives. The verse quoted above includes the command to treat wives equally, and anyone who is unable to do so should marry only one wife. Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “A man who has two wives and he does not deal justly with them will be resurrected on the Day of Judgment with half his body paralysed.” (Sunan Tirmizi, no. 1141) Equal treatment includes all social, economical and physical needs. It is very difficult for human beings to be completely fair, a fact which is recognised by the Qur’an: “You are never able to be fair and just as between women, even if it is your ardent desire: but turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air)... (Surah al-Nisa, 129). The above verse alludes to the fact that, a man must be fair in his external treatment of his wives, in that he should spend equal time with all of them, spend out on them equally, etc. However, if his heart is inclined towards one or he has more love for one wife over the other, then that is not blameworthy, for it is beyond his control. Sayyida A’isha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) would treat his wives equally and justly, and then say: “O Allah! This is my distribution according to my capability, thus do not hold me for what you own and I don’t (meaning, what is in your capability and beyond my means).” (Sunan Tirmizi, no. 1140, Sunan Abu Dawud, no. 3133 & Musnad Ahmad). Imam al-Mawsili (Allah have mercy on him) states: “It is mandatory upon a man to treat his wives equally with regards to spending the night….. A virgin, non-virgin, old, new, freed slave, Muslim and from the people of the book all have equal rights, and must be treated equally….. However, equality and fairness is not necessary with regards to sexual intercourse and love, for the former is based on agility and energy (nashat), whilst the latter (love) is the action of the heart.” (al-Ikhtiyar li ta’lil al-Mukhtar, 3/143). A wife may even relinquish her right of spending the night with her husband and give it to her co-wife. It is narrated that the Messenger of Allah (Allah bless him & give him peace) issued a revocable divorce to Sawda bint Zam’a (Allah be pleased with her). She requested the Messenger of Allah (Allah bless him & give him peace) to take her back, and that she will allocate her turn (of spending the night) to A’isha (Allah be pleased with her), in order that she may be included among the wives of the Messenger of Allah (Allah bless him & give him peace) on the day of Judgment, thus the Messenger of Allah (Allah bless him & give him peace) fulfilled her wish and took her back. (See: Mishkat al-Masabih, 2/966, no. 3237) If a wife relinquished her right, then she has a right in the future to once again demand equality. Imam al-Haskafi (Allah have mercy on him) states: “If a wife granted her right of companionship with the husband to her co-wife, then this will be valid, and she will have the right to reverse her decision in the future if she so desires.” (See: Radd al-Muhtar ala al-Durr al-Mukhtar, 3/206) Similarly, it will be permissible for the husband to remain more in the company of one wife with the express permission of the other, for the Messenger of Allah (Allah bless him & give him peace) sought the permission of his wives during his illness that led to his demise (maradh al-Mawt) in order that he remain in the house of Sayyida A’isha (Allah be pleased with her). His wives granted him permission, thus he spent his last days until he passed away in the house of A’isha (Allah be pleased with her). (Sahih al-Bukhari, no. 4919) As far as travelling is concerned, one may travel with whom one wishes, although it is preferable to draw lots and travel in the company of the one whose name appears. The reason being, that, one may feel more comfortable with one wife than the other whilst travelling, or she may be more suitable in being a travel companion. However, the Sunnah of the Messenger of Allah (Allah bless him & give him peace) was to draw lots and travel with the one whose name appeared. (Radd al-Muhtar, 3/206) With regards to your specific question, you must explain to your husband about the necessity of equal and fair treatment, and the warnings of punishment for failing to treat the wives fairly. You have understood from the above explanation as to exactly what rights you have and what he must do. Get him to read this article also and remind him of the hereafter and the reckoning thereof. You mention that, he keeps promising to move in your house although nothing happens, but you must remember that he can not completely move in with you also. He must spend one night with you and the other with his other wife. Both of you must be treated equally in all aspects. Despite all attempts, if he fails to adhere to the injunctions of Shariah, then you may exercise patience, for which there is great reward. However, if the suffering is too much to bear, then you may refer your case to an Islamic council for the dissolution of marriage on grounds of oppression (jawr) and unfair treatment. And Allah knows best Muhammad ibn Adam al-Kawthari Darul Iftaa, Leicester, UK www.daruliftaa.org