ummtaalib

How to determine whether one performs Qasr or not during Hajj In order to determine whether one will perform Qasr Salaah or not during the Hajj period, it is necessary to determine whether one is traveller or not. Mufti Muhammad Faruq in "Women's guide to Hajj & Umrah" explains in the following words: Before setting off for Mina it is necessary to determine how long the stay was in Makkah Mukarramah to determine whether one is a Musaafir (Shar'ee traveller) or not. The number of days spent in Makkah Mukarramah prior to going to Madinah Munawwarah will not be included in this count. Only the days spent immediately before going to Mina will count. If the stay was for less that fifteen days in Makkah Mukarramah before going to Mina, then the person is considered a Musaafir (Traveller) and two Fardh rakats of Dhuhr, Asr and Isha are to be performed in Makkah Mukarramah and throughout Hajj. If the stay was for fifteen days or more, the person is not a Musaafir and the normal four Fardh rakats in Salaah will apply in Makkah Mukarramah and throughout Hajj. *Note: A Woman travelling in the state of Menstruation If a woman travels whilst in the state of menstruation, it is not counted as a Shar'ee journey. A woman will only be a Musaafir if she arrive s in Makkah Mukarramah (either from home or from Madinah Munawwarah) having travelled at least 48 miles whilst not in menstruation and intends to stay in Makkah Mukarramah for less than fifteen days before leaving for Hajj. If she travelled less than 48 miles whilst not in menstruation, she will not be considered a Musaafir. So, when the woman's menstruation ends, even though she stays in Makkah Mukarramah for less than fifteen days, she must perform full Salaah in Makkah Mukarramah and throughout Hajj.

Hanafis & Qasr Salaah in Arafah Question Why we Hanfi dont read qasar namaz in Arafat (masjid-e-Nimra) when it is done by Prophet alayhisalaam ? I need valid reason please Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) In principle, if one is a musaafir, and is staying in Makkah for less than fifteen days, then he must pray qasr during his hajj. However, if one intends to stay in Makkah for fifteen days or more, then he must pray full salaats, as he will be a muqeem[1] The Prophet, salllallahu alayhi wa sallam made qasr in ‘Arafaat because he was a musaafir. And Allah Ta’āla Knows Best Muhammad Haris Siddiqui Student Darul Iftaa Melbourne, Australia Checked and Approved by, Mufti Ebrahim Desai. Part of Q/A here [1] قدوري ص.١٥٠ – إدارة القرآن و العلوم الإسلامية كنز الدقائق ١١٧٨ – إدارة القرآن و العلوم الإسلامية الاختيار لتعليل المختار ١١٢١ – دار القباء الدر المختار ص.١٠٥ دار الكتب العلمية

Qasr in Arafah Question Is performing Qasr in Arafa part of hajj or is it due to the Journey condition. Many perform 2 rakah for zohar and Asar on arafa day even imam who is a Muqeem not musafir. so, does it mean that this varies due to differnce in school of thoughts(Maslak). Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh According to the madhab of Imam Abu Hanifa (Rahimahullah), praying qasr salah of Zuhr and Asr in ‘Arafah will be due to one being a musaafir (traveler). If one is a muqeem (resident), it will be necessary to pray the full salah. The same rules also apply to the Imam in ‘Arafah. If the Imam is a resident, it is necessary for him to complete the full salah and all followers must complete the entire salah with him. If the Imam is a traveler, it is necessary for him to pray qasr and those who are residents praying behind him must stand up when he says salaam to complete the salah. It is not permissible for the Imam to pray qasr if he is a resident. If he is a resident and still shortens the salah, it will be necessary to repeat the salah. Also, according to the preferred view in the Hanafi madhab, it will only be permissible to combine the Zuhr and Asr prayers in ‘Arafah if they are observed behind the Imam. If separate congregations or individuals pray in the tents, they must pray Zuhr and Asr in their respectable times. فصل في الجمع بين الصلاتين بعرفة…….(ثم ان كان الامام مقيما اتم الصلاة, و اتم معه المسافرون ايضا) اي و كذا المقيمون, (و ان كان) اي الامام (مسافرا قصر) با لتخفيف لكون القصر واجبا على المسافر, فلو اتمه اساء, (و اتم المقيمون) اي بعد سلام الامام, اذ يحرم قيام الماموم قبل السلام………و الحاصل ان الامام ان كان مقيما, فلا يجوز القصر للمسافرين و المقيمين, و ان كان مسافرا فلا يجوز القصر للمقيمين. (و لا يجوز للمقيم) اي و لو كان اماما (ان يقصر الصلاة) اي لاختصاص القصر با لمسافر اجماعا, و انما الخلاف في كون الجمع للنسك و السفر, (و لا للمسافر ان يقتدي به) اي بالمقيم, (ان قصر) (Munasik Mulla Ali Qari, 194-195, Idaratul Quran) (الجماعة فيهما) و هذا عند ابي حنيفة خلافا لهما, (فلو صلى الظهر وحده والعصر مع الجماعة, او با لعكس, او صلاهما وحده) اي منفردا فيهما, (لا يجوز العصر قبل وقته) اي عند ابي حنيفة (Munasik Mulla Ali Qari, 198, Idaratul Quran) (Aap Ki Masaail, 4/125, Maktaba Bayyanat) And Allah knows best Wassalam u Alaikum Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah Part of Q/A here

Musafir during Hajj Question If a person is spending less than 12 days in Makkah before the 8th of Dhul Hijjah & after Hajj returns to Makkah for a further 5 or 6 days like most people do, will this person be considered a musafir for the purposes of Salah? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, if an individual intends to stay in Makkah for a period of less than 15 days, he will be considered as a musafir. As such, he will have the concession to perform qasr if he performs salah by himself or with fellow musafirs. However, if one intends to stay in Makkah for 15 days or more, he will perform his salah as normal[1]. Furthermore, one will remain as a musafir when going to Mina, ‘Arafah and Muzdalifah during hajj.[2] And Allah Ta’āla Knows Best Fahad Abdul Wahab Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. www.Daruliftaa.net

Performing Qasr in Makkah, Mina and Arafah Question Assalamualikum My question is regards to Qasar Namaz. Staying in Makkah more then 15 days which includes the Hajj days would the Hajjis pray Qasar in mina Arrafat or full namaz since its within 48miles from their temporary stay. Wassalam Answer If the Haji stays 15 days or more in Makkah before leaving for Mina, Arafat, then he is classed as a muqeem and he will pray the full namaz. Otherwise if less than 15 days then he is a musafir and when praying alone, will pray qasar. If praying behind an Imam – follows him. Source

Hadhrat Abdullaah bin Abbaas (RA) reports that Rasulullaah (SAW) taught the Sahabah (RA) to recite the following Du’aa when suffering from fever: بِسْمِ اللهِ الْكَبِيْرِ أَعُوْذُ بِاللهِ الْعَظِيْمِ مِنْ شَرِّ كُلِّ عَرْقٍ نَّعَّارٍ وَمِنْ شَرِّ حَرِّ النَّارِ TRANSLATION: I begin in the name of Allaah The Great. I seek the protection of the Glorious Allaah from the evil of every boiling vein and from the evil of the heat of the fire. [Tirmidhi 2075] Madrasah in Just 5 Minutes Translation edited by Mufti A.H.Elias-May Allaah protect him

Combining Prayers By Shaykh Abdurrahman ibn Yusuf Q.) Can you combine Zuhr with Asr and Maghrib with Isha salat while traveling? What do the different madhabs say about this? JazakAllahkhair. A.) According to the Hanafi school, it is not permitted to combine the prayers and take a prayer out of its prayer time by either delaying it or performing it before its time. The only exception they have in this, based on the narration of Abdullah ibn Mas’ud, is in Arafat (where Zuhr and ‘Asr are combined) and in Muzdalifa (where Maghrib and ‘Isha are combined). The remaining three schools permit combining in other circumstances too as when a person is traveling, or it is raining heavily, etc. There are many ahadith related on this issue and have been discussed by the four schools. The Hanafis have judged all the narrations on this issue to be based on the method of “apparent combining” [Jam’ al-Suri] not “real combining” [jam’ al-Haqiqi]. This position is based on the fact that we are told to make every prayer on time, and there are ahadith of Ibn Mas’ud which clarify that the Prophet never combined the prayers together [by taking a prayer out of its time] except in ‘Arafat and Muzdalifa during the pilgrimage. The following, which is an excerpt from the Fiqh al-Imam: Key Proofs in Hanafi Fiqh may be useful in understanding the ahadith on this issue: 3. ‘Abdullah ibn Mas’ud, Radi-Allahu anhu, relates: I never observed the Messenger of Allah perform any prayer out of its time except at Muzdalifa. He combined Maghrib and ‘Isha at Muzdalifa (Sahih al-Bukhari 1:227, Sahih Muslim 1:417, Sharh Ma’ani ‘l-athar 1:164). 4. Another narration of Ibn Mas’ud, Radi-Allahu anhu, states: The Messenger of Allah combined two prayers whilst on a journey. He would combine Maghrib and ‘Isha by delaying Maghrib until just before its expiry time, and performing ‘Isha immediately as its time entered (Musannaf Ibn Abi Shayba 2:458). 5. ‘A’isha, Radi-Allahu anha, narrates: The Messenger of Allah whilst on a journey, would delay Zuhr and perform ‘Asr early and would delay Maghrib and perform ‘Isha early [i.e. perform each prayer in its own time] (Sharh Ma’ani ‘l-athar 1:164, Musannaf Ibn Abi Shayba 2:457). 6. Ibn ‘Abbas, Radi-Allahu anhu, narrates: I performed eight rak’ats together [four of Zuhr and four of ‘Asr] and seven rak’ats together [three of Maghrib and four of ‘Isha] with the Messenger of Allah . [One of the narrators says,] “I asked Abu ‘l-Sha’tha’, ‘I assume he delayed Zuhr [to the end of its time] and performed ‘Asr as soon as it entered, and delayed Maghrib [likewise] and performed ‘Isha early.’ He replied, ‘I also think the same'” (Sahih Muslim 1:246, Musannaf Ibn Abi Shayba 2: 456). This hadith of Sahih Muslim is very clear about the exact description of combining two prayers. The method described by the narrator is jam’ al-suri. 7. Imam Abu Dawud has transmitted the following: The muezzin of ‘Abdullah ibn ‘Umar informed him it was time for prayer. Ibn ‘Umar, Radi-Allahu anhu, instructed him to continue on the journey. When the red of sunset [shafq ahmar] had nearly disappeared, he got of from his mount and performed Maghrib, then he waited until the red had completely disappeared and performed Isha. He then said, “Whenever the Messenger of Allah was in a hurry for some reason, he would do just as I have done” (Sunan Abi Dawud 1:178). As we can see, the method of combining mentioned in the above ahadith is none other than that of jam’ al-suri. It is an agreed upon method which nobody has any argument with. How can there be an objection to two prayers being performed together in a way that does not cause them to be performed either before their stipulated time or after it? Undoubtedly, this is the safest method of combining two prayers, and would be the most suitable way to explain the ahadith on combining. It is also common knowledge that the Fajr prayer should not to be performed before its time or intentionally delayed beyond it. Similarly, other prayers should not be performed out of their stipulated times either, especially not while considering it to be sunna. This indicates that the sunna method of combining two prayers is jam’ al-suri, as has also been substantiated through the Qur’an and Hadith. This is the Hanafi opinion in this issue. If it was permissible to practice jam’ al-haqiqi in the event of travel or illness, etc., then why is it confined to some prayers only? Why is it not permissible to perform all the prayers of the day together in the morning before departing on a journey? The reason for this is quite simple. The practice of combining mentioned in the ahadith is not to be taken as jam al-haqiqi, but as jam al-suri wherein each prayer remains in its own time, but are performed one after another….> And Allah knows best. Source

Q. Assalamualaikum Just a quick question, a lot of people say that we cannot keep the shawwal fasts from the 2nd of Shawaal as Eid is for 3 days, please advise? Jazakallah (Question published as received) A. It is forbidden to fast on five days in the Islamic calendar i.e. Eid-ul-Fitr (the first of Shawwal), Eid-ul-Adha (the tenth of Zul-Hijjah) and the three days of Tashreeq (three days after Eid-ul-Adha-11-12-13 of Zul-Hijjah). (Al Ikhtiyaar Li Ta’leelil Mukhtaar 1/125) The prohibition of fasting on the three days of Tashreeq (three days after Eid ul Adha-11-12-13 of Zul-Hijjah) refers to fasting three days after Eid ul Adha (the tenth of Zul-Hijjah). It does not refer to fasting three days after Eid ul Fitr (the first of Shawwal). Hence, it is permissible to fast immediately after Eid ul Fitr (the first of Shawwal) even if it is three days after Eid ul Fitr (the first of Shawwal). And Allah Ta'ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai

A Handful of Salt By Abu Muhammad Yusuf As humans we are prone to stress although we all wish to be immune from it. While stress may be beneficial at times however the excess of it will certainly affect our health and productivity. In controlling stress our mind set is so important. There was once a very old Sheikh who noticed his student very depressed. The wise scholar instructed the unhappy young man to put a handful of salt in a glass of water and then to drink it. "How does it taste?" the Sheikh asked. "Awful," retorted the student. The Sheikh chuckled and then asked the young man to take another handful of salt and put it in the lake. The two walked in silence to the nearby lake and when the student swirled his handful of salt into the lake, the wise old man said, "Now drink from the lake." As the water dripped down the young man's chin, the Sheikh asked, "How does it taste?" "Good!" remarked the student. "Do you taste the salt?" asked the Sheikh. "No," said the young man. The Sheikh sat beside this troubled young man, took his hands, and said, "The pain of life is pure salt; no more, no less. The amount of pain in life remains the same, exactly the same. But the amount we taste the 'pain' depends on the container we put it into. So when you are in pain, the only thing you can do is to take it out of your cup and place it in Allah’s Lake! No doubt what practical measures or action that are needed in the situation must be taken, but we should then leave it to Allah Ta’ala who is ultimately in control of everything! Always be positive and forget about the bad things or events of the past and think of good things, always having hope that it can be better. Trying to change the past is a foolish and crazy waste of time, "for saying 'if only...' opens the way to Shaytan (Satan)" said the Prophet of Allah (Sallallahu alaiyhi wassallam). The Messenger of Allah (Sallallahu alaiyhi wassallam) also said, " Know that victory (achievement) comes through patience, and that ease comes through hardship." None can destroy iron, but its own rust. Likewise, none can destroy a person, but his or her own mind-set ! Ups and downs in life are very important to keep us going, a straight line even in an E.C.G. means we are not alive! The same Boiling Water that hardens the egg, Will Soften the Potato! It all depends upon our reaction to stressful circumstances! Allah, The Most Wise, say; “…and in Allah (alone) should the believers trust.” (Qur’aan 14:11) So the next time you face a problem don’t dissolve it in your small cup of water but cast it into Allah’s Lake! www.eislam.co.za

Introduction from Hajj Practicalites Dear Haajji, All praise be to Almighty Allah who has created us in His Wisdom. May He Continue to Shower His Blessings on our Beloved Prophet Muhammad (Sallallahu Alaihee Wassallam.) Aameen. Introduction The following account is NOT intended to highlight the various rites of Hajj. These aspects are more than adequately covered in booklets of various languages dealing specifically with Hajj, Umrah, Ziyaaraats and Du'as thereat. What we have attempted to do, Insha Allah, is to give a brief outline of certain Hajj practicalities which may guide and assist you as a Hajji, in performing your rites more easily and comfortably. To many, this Hajj practicalities guide may be stating the obvious. However, this has been written mainly for those Hujjaajj going for the first time.... Along with the information with the actual rites of Hajj this site has advices regarding: The Hajj Terminal/Airport In Makkah/Madeenah Travelling/Costs and a lot more.......

As salaamu alai kumm wa rahmatullahi wa barakath, The following is an anecdote from the life and times of Maulana Umar Palanpuri (may Allah SWT have mercy on him) is which he talks of his mother. As we entered early childhood, we saw our mother praying prayers, making supplications and weeping vigorously while invoking Allah subhanahu wa ta’ala’s favor. In those days our mother taught us the meaning and exegesis of Surah Kahf (The Cave) of the Glorious Quran, which still sticks to our minds. I remember her detailing the history of that wicked ruler in the Koranic Surah Al-Buruj (The Towers) who had ordered the believers to be driven unto a ditch of fire. One of her ways of reforming her children: When she brought any eatables from the market, she gave us to divide among ourselves and witnessed which one was greedy and which were good hearted and she then educated us accordingly. My mother wished me to attain religious education while the others favored the science studies so that good livelihood might be ensured but my mother defended strongly her decision and said that if I got the true knowledge of Deen, all the world would be under my feet. I wondered immaturely how a huge world could be under my feet. Familiarizing us with the religious ways by quoting examples of the previous Prophets (peace be upon them): To familiarize me with the religious ways, she would ask me to read out the history of the Prophets, Moses (Musa), Joseph (Yusuf) or this and that. One day when on her direction I was reading to her in the light of oil lamp as the candles were considered expensive, my mother said, “When a liaison is maintained between Allah subhanahu wa ta’ala and His slave, He makes it done what His slave begs him to.” Then she wished in great endearment, “My son, today I’am listening to you in this dimply lighted house, may Allah subhanahu wa ta’ala cause hundred thousand masses throng to listen to you someday.” Meanwhile my teacher had to go to his native town in U. P. (India) and he asked my mother to send me along so that I might complete my studies to ensure my admission into the most trusted institution of religious education in India. My mother got ready to send me forthwith but at-least fifty rupees were required for the traveling and other expenses and she had nothing. She, however, borrowed from somewhere and ensured my departure. In six months, I obtained the primary education required for the next admission. I was enrolled and I started my studies. I got exceedingly busy with books and was unconcerned about my health, which took its toll and I caught a deadly disease, the tuberculosis. I also had an eyesore. The mother summoned me to Bombay (now Mumbai) and began crying when she saw me. The doctors were consulted who diagnosed that the disease was in the third stage and the survival chances were bleak. They prescribed the medicines but termed the case hopeless. I, however, made another resolve. I told my mother that if after all I was to die, why should it not be in the cause of Allah subhanahu wa ta’ala? This made her weep more. But I continued my education in Bombay and spent 4 months in Tabligh. Meanwhile, I was married and had children. The mother had revived her habit of sitting with me to listen from the Glorious Quran. When Hell was mentioned, it made her cry but the mention of Paradise would please her. Sometimes, I omitted the mention of Hell but she took its notice and reminded me to read as it was. The last year of my studies were very distressing, my mother, now eyeless, toothless and the legs too weak to support her but despite all that she sent me fifteen hundred miles away to complete my studies. Her condition deteriorated soon after my arrival at the madrasah but I was unaware. All the relatives were intimated of her severe illness. Most of the kindred including my sisters gathered. They all favored to telegraph me but she forbade and said, “If I die and Allah subhanahu wa ta’ala asks: What you have brought? I shall say, “My Lord, I am empty handed but have left behind my son in Thine way. My son will serve the cause of my pardoning.” Then, a state of drowsiness prevailed upon her. My sisters and others, as I was told later, washed her and changed her clothes. When she was laid on the bed she told that sweet smells were wafting over her nose, while her nasal system was absolutely not working. Thereupon, she said, “As salaamu alai kumm wa rahmatullahi wa barakath” (May Allah bless you with peace and security and bestow upon you His bounty and special favor), had a loud laughter and got unconscious. When she was restored, the women around there asked why she had burst into laughter and to whom she had greeted? She told them she saw her son (it was I) coming between two angels, so she greeted the angels and showed pleasure to see the son. Just imagine, she had lost her eyesight (remember readers, at this moment in her life, she is blind as mentioned above) and could not see people sitting beside her but was viewing her son from a distance not less than fifteen hundred miles away. Later she passed away and I was informed but I could not come as half of the tenure was yet to be passed so I prayed that her soul might rest in eternal peace and went home after I had completed the work. The.Ijtema® Conclusion Her prayers, her upbringing of her children, her efforts, her sacrifices and…her prediction that her son, Maulana Umar Palanpuri (may Allah subhanahu wa ta’ala have mercy on him) would be one day listened to by hundreds of thousands of masses came true over and over again, the result of her sacrifices was such that the Muslim world got one of its biggest scholars, famously known as the Mutalakkim (the speaker) of the effort of Tabligh, who not only gave speeches to the masses but even spoke in the gatherings of crème de la crème scholars of the Hija’z / Arab world, for praise and thanks be to Allah subhanahu wa ta’ala, I have been fortunate to hear one such account of his speech from Maulana Sajjad Noamani (damath barak tuhum). theijtema

Question What is the reward for those parents whom one of their children have passed away in infancy? Answer There are numerous verses of the Holy Quran and authentic Hadith’s of Nabi (sallalahu ‘alayhi wa sallam) which mention the rewards and glad tidings for those who are patient and exercise sabr. If the parents of the child accept Allah Ta’ala’s decision without questioning his wisdom, and exercise patience, they too will insha Allah receive the rewards described for those who exercise patience when any type of calamity befalls. In addition to the above, the following Hadiths explain the rewards that the parents (who have lost one child) will achieve. 1) Sayyiduna Abu Musa Al Ash’ari (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “When a person’s child passes away, Allah says to the Angels, ‘Have you’ll removed the soul of my servant’s child’!, When the Angels reply in the affirmative, Allah then asks, ‘Have you’ll taken away the soul of the joy of his heart’!. The Angels again reply in the affirmative. Allah then asks, what did my servant have to say? The Angels reply, ‘He praised you and recited ‘Inna Lillahi Wa inna Ilayhi Raji’un‘. Allah then says, Build for my servant a house in Jannah and call it ‘Baytul Hamd’ ” (Sunan Tirmidhi, Hadith: 1021- Declared sound (hasan) by Imam Tirmidhi and Sahih Ibn Hibban, Hadith: 2948) 2) Mu’awiyah ibn Qurrah relates from his father, Qurrah ibn Iyas (radiyallahu ‘anhu) that a Sahabi would bring along his son and visit Nabi (sallalahu ‘alayhi wa sallam). Nabi (sallallahu ‘alayhi wa sallam) asked him if he loves his son. He replied yes. Thereafter this Sahabi did not visit Nabi (sallallahu ‘alayhi wa sallam) for some time. Upon enquiry, Nabi (sallallahu ‘alayhi wa sallam) was informed that his son had passed away. Nabi (sallallahu ‘alayhi wa sallam) asked him, ‘Don’t you love [the fact that] that you will find him waiting for you at the doors of Jannah’. Another Sahabi then asked, ‘O Nabi of Allah, is this reward specifically for him or for all of us’? Nabi (sallallahu ‘alayhi wa sallam) replied, ‘Rather this reward is for all of you’ (Sahih Ibn Hibban, Hadith: 2947 and Mustadrak Hakim, vol. 1 pg. 384- Declared authentic by Imam Hakim, Hafiz Dhahabi and Hafiz Ibn Hajar (rahimahumullah). Refer: Fathul Bari, under Hadith: 6424) 3) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “Those who lose two children, Allah will enter them [the parents] into Jannah”, Sayyidatuna ‘Aaishah (radiyallahu ‘anha) then asked, ‘What about those who lose one child only’? Rasulullah (sallallahu ‘alayhi wa sallam) replied, ‘O the one who has been inspired [to ask such questions], they too will receive the same reward’…” (Sunan Tirmidhi, Hadith: 1062- Declared sound (hasan) by Imam Tirmidhi) 4) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Nabi (sallalahu ‘alayhi wa sallam) said, Allah Ta’ala says: “The only reward that I will grant my servant when he anticipates reward after his beloved [child/brother and all those people that are beloved to him] passes away is Jannah” (Sahih Bukhari, Hadith: 6424) Note: The above narrations mention the reward for those parents who have lost one child. There are numerous other narrations which discuss the reward for those parents who lose two, three or more children And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Source

Reciting the Qur'an from a mobile phone Q: My question is that can we recite the Qur'an-e-majeed from the mobile phone? Can we download the Qur'an on the mobile phone? A: 1. Yes 2. Yes, provided one maintains the respect of the Qur'an (e.g. when the words of the Qur'an are on the screen one does not enter the toilet and one does not touch the words without wudhu). NOTE: Though the above may be permissible, however we strongly discourage the downloading of the Qur'an on the mobile phone and reciting from it. Through reciting the Qur'an in this manner, the honour and sanctity of the Qur'an will no longer be maintained. Especially in these times where pictures of animate objects are taken and stored on the mobile phone and many sins are perpetrated through it. Hence, in order to uphold the rights of the Qur'an and show it the respect and honour it deserves, we strongly encourage that one recite the Qur'an in the normal way through looking into the Qur'an and reciting it in the state of wudhu. And Allah Ta'ala (الله تعالى) knows best. وَمَن يُعَظِّمْ شَعَائِرَ اللَّـهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ﴿الحج: ٣٢﴾ وعن أبي ملكية قال كان عكرمة بن أبي جهل إذا اجتهد في اليمين قال والذي نجاني يوم بدر وكان يأخذ المصحف فيضعه على وجهه ويقول : كلام ربي كلام ربي رواه الطبراني مرسلا ورجاله رجال الصحيح (مجمع الزوائد #16049) فأما إذا اعتاد الناس قيام بعضهم لبعض . فقد يقال : لو تركوا القيام للمصحف مع هذه العادة لم يكونوا محسنين في ذلك ولا محمودين بل هم إلى الذم أقرب حيث يقوم بعضهم لبعض ولا يقومون للمصحف الذي هو أحق بالقيام . حيث يجب من احترامه وتعظيمه ما لا يجب لغيره . حتى ينهى أن يمس القرآن إلا طاهر ... وقد ذكر من ذكر من الفقهاء الكبار قيام الناس للمصحف ذكر مقرر له غير منكر له (مجموع فتاوى ابن تيمية 23/66) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Day of Eid Thanksgiving and Expressing Gratitude Eid Al-Fitr is a day that marks the successful completion of the sacred month of Ramadan. It is a festival that signifies the completion of an act of duty and devotion. It teaches us that real happiness results from performing one's duty and making sacrifices for a noble objective. We should thank and praise Almighty Allah, for He guided us to fasting in Ramadan, performing the Taraweeh, and the various Ibaadah we have performed. Allah says in the Qur'an, And (He desires) that you should complete the prescribed period (of fasting) and that you should glorify Allah for having guided you and that you may give thanks. (Al-Baqarah 2:185) Joy and Rejoice In celebrating Eid Al-Fitr, we should enjoy our time by sticking to what is permissible. Eid is our joy; it is our feast. The month of Ramadan is a test from Almighty Allah. At the end of the month, we experience a great sense of achievement and closeness to Allah. It is the joy of spiritual fulfilment. The day of Eid Al-Fitr is time for celebration. It is a day of decent happiness and joy. Almighty Allah says, "Say, "In the bounty of Allah and in His mercy — therein let them rejoice. It is better than what they hoard." (Yunus 10:58) Great Reward The Day of Eid Al-Fitr is a blessed day for those who have observed their duty toward Allah during their fast in Ramadan. In the heavens, Eid Al-Fitr is called the day of reward. It is reported in a Hadith that, on the day of Eid Al-Fitr, the angels stand on both sides of the roads and proclaim, “O believers, walk toward your Rabb, Who is the Most Generous. He favours you with goodness and gives you great reward. He commanded you to pray during the night and fast during the day. Now that you have obeyed Him, come and receive your rewards.” As the believers finish the Eid Prayer, the angels say, “Allah has forgiven you. Return to your homes with the best of good and glad tidings. This is the day of reward. This day is called the day of reward in heaven as well.” (At-Tabarani) Adapted from onislam.net Jamiatul Ulama (KZN) Council of Muslim Theologians

Eid Salaah For Women Question: Is the Eid salaah and Jumu’ah salaah Waajib (compulsory) for women? Will they receive the rewards for performing it at home or can they not perform these salaahs at all? Are they allowed to attend the Eid salaah at the Eid Gah? Please explain in detail. Answer: The Eid salaah and Jumu’ah salaah are not Waajib (compulsory) for women. Maa Laa Budda Minhu (Pg.55) states that both the salaahs of Eid and Jumu’ah are not Waajib (compulsory) for children, slaves, women, Musaafirs and sick people. It is also not correct to perform these salaahs individually. It is a precondition for these salaahs to be performed in Jamaa'ah and for women to perform salaah in Jamaa'ah is Makrooh[1]. A More Detailed Answer: Women receive greater rewards for being as inconspicuous as possible when performing salaah. It is better for a woman and more rewarding for here to perform her salaah in as secret and private a place as possible. Rasulullaah (SAW) said that for a woman to perform her salaah in a room of her house is better than her performing salaah in the courtyard of her house and for her to perform her salaah in an inner room of her house is better than her performing salaah just any room of her house.[2] Another Hadith states that for a woman to perform her salaah individually is twenty-five times better than her performing salaah in Jamaa’ah.[3] It is true that women performed salaah in the Masjid during the period of Rasulullaah (SAW) because Islaam was still being taught to the people and laws were still being revealed. It was a blessed period of time and the best of all times. It was after this period that many evils started to emerge, because of which Hadhrat Umar (RA) forbade women from going to the Masjid during his period as Khalifah. When the women complained of this to Hadhrat Aa’isha (RA), she remarked, “If Rasulullaah (SAW) had to see how women have started to behave, he would have surely forbidden them from going to the Masjid just as the women of the Bani Israa'eel were prevented from doing so.”[4] The commentator of Bukhaari, Allaama Ayni (RA) reports that that Hadhrat Aa'isha (RA) made this statement a short while after the demise of Rasulullaah (SAW). He (Allaama Ayni (RA) then added, “As for today (855 A.H.), we seek Allaah’s protection from it!”[5] If this was the situation in the 9th century of Islaam, what can be said about the immorality and licentiousness of today’s women of Islaam’s 14th century? Women can certainly not be allowed in the Masaajid. Fuqahaa have written that it is Makrooh for women to attend the Masaajid, even though it be for the Eid salaah, the Jumu’ah salaah or to listen to a lecture. This applies to even an old lady going at night.[6] Hadhrat Shah Abdul Haqq Muhaddith Dehlawi (RA) wrote it is because of the deterioration of the (morals of people over the) times that it is Makrooh for women to attend the Masjid. He adds that women were permitted during the period of Rasulullaah (SAW) to acquire the knowledge of the Shari'ah, a purpose that no longer exists today because of the spread of Deeni knowledge.[7] This ruling is general and applies to the Masjidul Haraam, the Masjidun Nabawi and throughout Arabia, India and everywhere else. It is in the interests of women’s safety and for the protection of their chastity that they are not permitted to attend the Eid salaah since it is not Waajib (compulsory) for them in the first place[8]. And Allaah knows best what is most correct. [1] Maa Laa Budda Minhu (Pg.35). [2] Abu Dawood (Vol.1 Pg.91). [3] Firdous. [4] Abu Dawood (Vol.1 Pg.91). [5] Umdatul Qaari, as quoted in Kifaayatul Mufti (Vol.5 Pg.392). [6] Durrul Mukhtaar with Shaami (Vol.1 Pg.529) and Rasaa’ilul Arkaan (Pg.100). [7] Ashi’atul Lam’aat (Pg.233). [8] Maa Laa Budda Minhu (Pg.55-58).

An Echo of the Heart Volume 1 COMPILER’S NOTE The book, A call from the heart, is a collection of speeches delivered in different places of the world and on different occasions by my beloved mentor, Hadrat Maulānā ‛Abdullāh Sāhib Kāpaudrī, may Allāh perpetuate his blessings forever and ever. Since Hadrat’s talks in those countries were before audiences who were not conversant with the Urdu language, he simplified his language with the purpose of conveying Islam and the voice of his heart to them. Consequently, when these words were penned down, it seemed as though they were not his own. I compiled these lectures from cassette tapes. When reading this book, the reader should bear in mind that this is not a formal written work. It is a gist of lectures prepared from cassette tapes. It is thus not a written style but a spoken style. I request the reader to try to read this book with this background in mind. Hadrat Muftī ‛Abd al-Qayyūm Sāhib, assistant muftī of Jāmi‛ah Dhabel, was the person who actually appointed me for the task of compiling this book. May Allāh reward him. Āmīn. An echo from the heart 3 May Allāh reward the son of Hadrat Maulānā ‛Abdullāh Sāhib and my class-mate, Hāfiz Muhammad Ibrāhīm Sāhib who phoned me periodically from Britain – inquiring about the progress of the book and taking an active part in its compilation. May Allāh shower His special grace on this family, accept this book and make it a means of our salvation. May Allāh protect Hadrat and enable his contribution to continue till the day of Resurrection. Āmīn. Was salām Faqīr Salāh ad-Dīn Sayfī Naqshbandī Free Download

Wa'alaykumus salaam warahmatullah Eid Mubarak to you too sis

Pearls of Ramadān (3) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh News of ‘Īd The following two advices will help to maintain the momentum of Ramadān and safeguard us from wasting the remaining precious moments of Ramadān, due to the excitement of the advent of ‘Īd. 1) On the 29th of Ramadān remain occupied in devotions to Allāh ta‘ālā, as the precious moments are slipping away quickly. Do not endeavour to find out before Maghrib whether the moon has been sighted or not. 2) If however you learn before Maghrib that the moon has been sighted, then do not inform others until after Maghrib so that they are not distracted and become negligent. Keep yourself engaged in ‘ibādah (worship), as for you it is still Ramadān until Maghrib. Presentation Night (Laylat-ul-Jā’izah) The whole of Ramadān was a spiritual tournament and the night of ‘Īd (i.e. the night before ‘Īd day) is when the winning team is awarded their prize. If you are given the ability to worship Allāh ta‘ālā during this auspicious night then it is an indication that you are in the winning team. In order to be eligible for a prize the least we should do is to refrain from every sin and engage in a little bit of extra ‘ibādah for a while during this night. © At-Tazkiyah

Taking an Injection whilst Fasting Q: Is it permissible for a person to take an injection whilst fasting and will the fast be nullified? A: It is permissible for a person to take an injection whilst fasting. The injection does not nullify the fast. However, in the case where the injection is directly injected into the stomach or brain the fast will be nullified. (Fataawa Mahmoodiyyah vol.15 pg.180/181, Ahsanul Fataawa vol.4 pg.432, Fataawa Raheemiyyah vol.7 pg.257,263) والمفطر إنما هو الداخل من المنافذ (رد المحتار على در المختار ج2 ص395) والذي ذكره المحققون أن معنى المفطر وصول ما فيه صلاح البدن إلى الجوف أعم من كونه غذاء أو دواء (رد المحتار على در المختارج2 ص410 وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج2 ص93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Aameen. Jazaakallaahu khayran for the added important point. Basically from the day a person reaches the nisab, he/she should record the date. At the end of the year it will be seen if one still has the nisab amount even if it had gone below the nisab during the year. Therefore it is the beginning and the end of the year which count - unless one's wealth dips to zero during the year. In which case one will "reset" and start again when the wealth reaches the nisab amount

Perspective on Iqra' اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ Read in the name of your Sustainer, who has created. (Al-ʿAlaq, 96:1). This is the very first āyah that started the revelations that lasted for twenty three years. It is a very famous āyah. It is also a greatly misused āyah. We frequently hear that the first Qur’ānic command was to read. With that we justify all sorts of activities that go on in the name of education. The irony is that we stop reading immediately after the word “read.” For the very first command was not simply “Read.” It was “Read in the name of your Lord.” And there is a world of difference between the two. To understand the difference, we can look more closely at the revelations. The very first revelation consisted of five āyahs. It began with this āyah and ended with, “He taught man what he did not know.” The command was not to read anything and everything, but to read with a purpose and a proper perspective. Allāh is the source of true knowledge. And the command is to acquire that knowledge. The remaining āyahs of this sūrah were revealed sometime later. And here is how the sūrah that began with the word Iqra ended: “bow down in sajdah, and come close to Me.” This is the logical result of reading done in the name of Allāh. It impels the person to prostrate himself before his Creator and thus brings him closer to Him. We can judge whether we are reading as commanded by seeing if it is producing the result as mentioned in the command. Further, the entire sequence of revelations ended twenty- three years later. And it is also very instructive to see how that happened. The very last āyah to be revealed said: And be conscious of the Day on which you shall be brought back unto Allāh, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged. This is the ultimate result of reading in the name of Allāh. The command to read was clearly leading in this direction, making us lead Hereafter-conscious lives. If our reading is not doing the same then we are not really following the command. It is a great travesty that our current education systems are promoted and justified by invoking this āyah, although they are not at all informed by it. Qur'an Reflections Al-Balagh

Six Fasts of Shawwaal It is Mustahab and highly rewarding to observe the six fasts of Shawwaal. The observance of these fasts has been emphasised by Rasulullah Sallallahu Alayhi wa Sallam in several Ahadith. It is the infinite mercy of Allah Ta'ala, that in exchange for minimal effort, he accords maximum reward. Rasulullah Sallallahu Alayhi wa Sallam has stated, “Whoever fasted the full month of Ramadaan and then follows it with six fasts of Shawwaal is like a person who has fasted the entire year.” (Targhib) “One who fasted during the month of Ramadaan and further fasted six days in Shawwaal, is cleansed from sins like the day he was born.” (Targhib) These fasts may be kept consecutively or at intervals during the month of Shawwaal. Women with Qadha fasts MUST keep their Qadha fasts first before keeping the Shawwaal fasts. Masjid Poster downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Challenge after Ramadān By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh With the ending of the blessed month of Ramadān, we will be in the month of Shawwāl. Allāh ta‘ala has granted certain times and places special barakah (blessing); and every Muslim, when in these times or places, will feel this barakah manifesting itself. This in turn will lead to him finding fulfilling all the necessary actions and refraining from sins very easy. Ramadān, the day of Jumu‘ah (Friday), Makkah and Al-Madīnah are all examples of this. Take the example of Ramadān in which we eagerly read twenty raka‘āt of Tarāwīh, whereas out of Ramadān we find even reading the sunan of ‘Ishā salāh and Witr thereafter a burden. Reading only two rak‘āt nafl with the intention of tahajjud seems a long way away and very difficult despite the great reward promised for this. Similar is the effect when in blessed places. Whilst visiting the Haramayn, we are invigorated, resulting in us going for salāh in the Haram well before its time. Also, we find the elderly gain strength to do those acts of devotions which they would find difficult otherwise owing to their old age. I remember how once I was fortunate to accompany my mother for ‘umrah. Owing to her old age, I encouraged her by saying to her that she only needs to perform tawāf walking; after that, we will push her for the seven circuits of sa‘ī in a wheelchair. When we reached the place of sa‘ī, she refused the wheelchair and walked the entire way, staying up with the group. I am sure that back home she would not have been able to walk so much! This was due to the blessings of Ramadān and of being in the Haram. So, in Ramadān, it was due to the great blessings that Allāh ta‘ala showered upon us that we were able to devote ourselves in His worship. Allāh ta‘ala facilitated this for us, as the Prophet sallallāhu ‘alayhi wasallam says, “When Ramadān comes, the gates of Jannah are open, the doors of Jahannam are closed, and the Shayātīn are imprisoned.” (Al-Bukhārī) Also, angels are appointed by Allāh ta‘ala who call out, “O seeker of khayr (goodness)! Move forward. O seeker of evil! Stop.” (At-Tirmidhī, Ibn Mājah) All of this results in good deeds becoming easier for us. However, with the passing of these blessed days and with an absence of blessed places, we should not expect this same energy and vigour to be there now; however, this does not mean that we should wait for eleven months before devoting ourselves once again to Allāh ta‘ala. Rather, Allāh ta‘ala grants us the blessings of Ramadān to encourage us towards His obedience so that we can continue with it during the year. This can be understood from the analogy of young children who are going to nursery for the first time. Their parents will encourage them with all sorts of incentives: sweets, chocolates, etc. Then once they get into a routine there is no need for such incentives. Similarly, Allāh ta‘ala encourages us during Ramadān to come into the routine of His obedience offering us mercy, barakah, forgiveness, etc. in abundance. We, alhamdulillāh, get into the habit of salāh, dhikr, recitation of the Qur’ān, abstinence from sins, etc. during the blessed month which then should continue throughout the year and the remainder of our lives. This is the challenge after Ramadān that, with Shaytān and nafs on our backs, we continue in a similar pattern till the following Ramadān. The month of Ramadān is granted to us by Allāh ta‘ala to become God-conscious and remain throughout the year, and for the rest of our lives until we breathe our last. “O you who believe! The fasts have been enjoined upon you as they were enjoined upon those before you, so that you may become God-conscious.” (2:183) Remember my dear brothers and sisters! We valued Ramadān knowing that it was very blessed, but so is every second of our lives; hence, they too need to be spent in fruitful actions. Ramadān was only blessed for us because we spent it in good ways. If we had not spent it correctly, then it would not have been blessed for us. Similar is the case with spending time in the Haramayn. If spent with negligence, there will be no blessings for us. Any moment of the year spent getting closer to Allāh ta‘ālā is blessed, no matter what month it may be and where it may be. Therefore, with the passing of Ramadān we should not relax and become lax, for this effort needs to continue till our last breath. Shaytān has vowed to continue his efforts to mislead us till the last breath. The great Imām Ahmad ibn Hambal rahimahullāh was in the throes of death when he could be heard saying, “Not yet, not yet!” His son was alarmed that his father did not want to die; having spent his entire life giving the message that death is a gift for a believer, as it is the bridge that joins him to his beloved – Allāh ta‘ala. When his father regained consciousness and was asked why he was saying what he was, he said that Shaytān appeared before him telling him that he has escaped his clutches to which he replied, “Not yet, not yet!” (Siyaru-A‘lām-An-Nubalā) This struggle against our unlawful desires and Shaytān needs to continue. We need to always stay alert and aware of the Commands of Allāh ta‘ala as well the deceits of Shaytān and our base desires. If we make an earnest effort, then Allāh ta‘ala will definitely assist us: “As for those who strive in Our way, We will certainly guide them onto Our paths, and indeed Allāh is with those who are good in deeds.” (29:69) Keeping this in mind and acting accordingly will inshā’allāh ensure that just as we strove to make our Ramadān memorable, our lives will become memorable too. © Riyādul Jannah (2012) Islamic Da'wah Academy

History Of Taraweeh [Why Did Umar Ra Call It An Innovation?]

Prophet Muḥammad ﷺ in the Bible إِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ And (this happened, too,) when Jesus, the son of Mary, said: “O children of Israel! Behold, I am an apostle of Allāh unto you, (sent) to confirm the truth of whatever there still remains of the Torah, and to give (you) the glad tiding of an apostle who shall come after me, whose name shall be Ahmad.” (Aṣ-Ṣaff, 61:6) Muhammad Asad writes: “This prediction is supported by several references in the Gospel of St. John to the Parklûtos (usually rendered as “Comforter”) who was to come after Jesus. This designation is almost certainly a corruption of Peraklytos (“the Much-Praised”), an exact Greek translation of the Aramaic term or name Mawhamana. (It is to be borne in mind that Aramaic was the language used in Palestine at the time of, and for some centuries after, Jesus, and was thus undoubtedly the language in which the original—now lost—texts of the Gospels were composed.) In view of the phonetic closeness of Peraklytos and Paraklûtos it is easy to understand how the translator—or, more probably, a later scribe—confused these two expressions. It is significant that both the Aramaic Mawhamana and the Greek Peraklytos have the same meaning as the two names of the Last Prophet, Muḥammad and Aḥmad, both of which are derived from the verb ḥamida (“he praised”) and the noun ḥamd (“praise”).” An even more unequivocal prediction of the advent of the Prophet Muḥammad ﷺ—mentioned by name, in its Arabic form—is in Gospel of St. Barnabas, which was accepted as authentic and was read in the churches until the year 496 of the Christian era, when it was banned as “heretical” by a decree of Pope Gelasius. Taken from Qur'an Reflections Al-Balagh