ummtaalib

If I may add, Contact with Ulama; is of utmost importance. Contact includes listening to the talks by Ulama as well as visiting them and taking guidance from them. In Pakistan there are many Ulama who can be contacted. Just to name a few on whom information can be easily obtained by using Google... Shaykh Mufti Taqi Uthmani and Rafi Uthmani Shaykh Zufiqar Naqshbandi and his khulafa The Khulafa of the late Shaykh Hakeem Akhtar raheemahullah The Khulafa of Mufti Rasheed Ahmad Ludhyanwi raheemahullah

Aameen to the du'a. Sister Acacia has definitely added points worth considering. InshaAllah our young brother will find his way out of the jungle of the bad side of the internet

Fitan – How to Safeguard Yourself By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh We often hear ‘we are in the era of fitnas’ and ‘there are many fitnas in our times’. We come across this word, fitnah, during lectures and talks too. Let us understand what this word means. The word ‘fitnah’ (plural: fitan) is literally used in the context of heating gold to distinguish pure gold from the contaminated. However, it has various usages in religious text such as punishment, difficulty, calamity, sin, test, trial etc. The appropriate context for our discussion is where the word fitnah is used to mean test or trial. Tests and trials are such that they bring to light the inner condition or ability of a person in whatever field this test is taken. For example, if a person is tested on his knowledge on a certain subject, the test will reveal his level of insight in that subject. Therefore, we can say that fitnah is that which exposes the (true) condition of good or bad in a person. As Qiyāmah draws closer, fitan will increase. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: Before Qiyāmah there will be fitan like portions of the dark night; a person will wake up in the morning as a believer but will leave the fold of Islām by the evening and another will be a believer in the evening but by the morning he will be a non-believer… (Abū Dāwūd) The nature of these fitan will be such that they will not be simple tests; rather they will be extremely severe and mind boggling. A person will find it extremely difficult to differentiate between truth & falsehood and right & wrong. In this hadīth the fitan have been termed as ‘portions of the dark night’. In places where there is no artificial lighting a person will be able to experience the darkness that night has in it. As time passes, this darkness of night intensifies and it feels like a portion of darkness has been replaced by yet a darker portion. Similar will be the fitan before qiyamah; they will be severe and will intensify and continue to become more and more difficult as the Final Hour moves closer and closer. Many ahādīth discuss the severity of these fitan and our compassionate and loving Nabī sallallāhu ‘alayhi wasallam has warned us for the very reason that we do not fall into such trials. The one who becomes a victim of these trials will be an unfortunate one, as he will not be able to safeguard his Dīn, resulting in being unsuccessful in both worlds. It is for this reason these fitan are also termed as tribulations and calamities. The degree of severity of these fitan can be gauged from the ḥadīth that a person’s Īmān will be at stake and for insignificant worldly benefits, a person will leave his Dīn. In a hadīth of Imām Muslim rahimahullāh it is stated: Hasten towards good deeds before there will be fitan like portions of the dark night; a person will wake up in the morning as a believer but will leave the fold of Islām by the evening or a person will be a believer in the evening but by the morning he will be a non-believer; he will sell his religion for worldly goods. These fitan will become so severe that they will engulf even those who will merely glance at them. Nabī sallallāhu ‘alayhi wasallam said: They [fitan] will engulf those who will peek towards them. (Al-Bukhārī) Further, our Rasūl sallallāhu ‘alayhi wasallam advises: ...the one who finds a shelter or refuge [from them] should take refuge in it. (Al-Bukhārī) The question that arises now is what are the things that will give us shelter and refuge from fitan? How can we save ourselves from these fitan? The answer is as follows: 1. Good Deeds One should hold fast to the entire Dīn, carrying out all the farā’id and wājibāt and abstaining from the ḥarām and makrūhāt tahrīmiyyah. Moreover, sunan and nawāfil should also be part of our lives. In every aspect of our lives, from beliefs to worldly transactions, Dīn should dictate our every step. Allāh ta‘ālā states: O you who believe, enter into Islām completely, and do not follow the footsteps of satan. Surely, he is an open enemy for you. (2:208) If we hold fast to the whole Dīn of Allāh ta‘ālā, then our lives will be full of good deeds and it is with the good deeds a person will be able to challenge the fitan as mentioned in the hadīth earlier: Hasten towards good deeds before there will be fitan like portions of the dark night... (Muslim) 2. Have Control Over your Tongue Controlling one’s tongue entails first and foremost speaking good. The best thing a person can do is speak righteous. In contrast, speaking evil or wrong is no doubt abhorrent and disliked, hence we should abstain from polluting the tongue with such speech. The controlling of the tongue and abstaining from speaking also includes situations where one is aware of his deficiency in self-discipline, being that he generally falls into evil speech though he initially begins with righteous speech. It is for such individuals Rasūlullāh sallallāhu ‘alayhi wasallam has stated: The one who remained silent saved himself. (At-Tirmidhī) Controlling the tongue in essence means we dictate what emits from it; if both good and evil is being uttered then it is a sign that we are not in control. If only good and righteous speech is being spoken, then we are in control. Therefore, a person needs to assess before speaking and follow the principle: “Think before you speak.” This can be achieved by speaking with full attention towards the speech like that person who is being interviewed. He very carefully evaluates every word he speaks. Likewise, we too need to monitor and evaluate every word we say in our day to day conversations. 3. Mixing Less and Remaining in the Confines of your Home One should not leave the home without necessity. This is a general advice addressed to both men and women. A person leaving the home without necessity will make himself prone to fitan, especially where the environment is that of sin. In our times, being physically at home does not necessarily mean that the person is in the ‘home’ as a person surfing the net is in essence out of their ‘home’. Similarly, when reading literature or when listening to a lecture, a person is no longer in the ‘home’, they are in the company of the author or the lecturer. The same can be said for the one using social media or a smartphone. To stay confined to our homes is in reality to stay away from every engagement in which one will become prone to the disobedience to Allāh ta‘ālā as any such engagement will essentially mean leaving the vicinity of the home and becoming prone to fitan. The above two points can be summarised as inculcating the habits of ‘Qillat-ul-kalām’ (reducing the speech) and ‘Qillatu ikhtilāt ma‘al-anām’ (reducing intermingling with the creation of Allāh ta‘ālā) which are points from the prescription of soul purification prescribed by mashāikh through which a person nourishes their soul and safeguards it from deteriorating spiritually. The conclusion of ‘Qillat-ul-kalām’ is that one should avoid unnecessary speech and the conclusion of ‘Qillatu ikhtilāt ma‘al-anām’ is that one avoids unnecessary interaction with people. Avoiding unnecessary interaction will ensure that unnecessary speech is also avoided, as the less a person interacts with others the less the chance to speak. A point to note here is that ‘Qillatu ikhtilāt ma‘al-anām’ does not mean that one leaves mixing with people altogether, because so many people have rights over us which we are obliged to fulfil. It is every person’s duty to interact and socialise with family, parents, relatives and others therefore, reduction in intermingling means that a person does not exceed the limit by keeping the following points in mind: a. To mix only out of necessity. b. Not to violate any command of Allāh ta‘ālā. c. Not to get involved in lā ya‘nī (futile and baseless activity). 4. Tawbah and Asking for Forgiveness When making effort in following the commands of Allāh ta‘ālā, we are prone to making errors. Therefore, it is essential that we repent; and in repenting we should express our remorse and regret by crying to Allāh ta‘ālā. Note: The above three points have been mentioned in the ḥadīth narrated by ‘Uqbah bin ‘Āmir radhiyallāhu ‘anhu who asked Rasūlullāh sallallāhu ‘alayhi wasallam, ‘In what lies salvation and safety?’ Rasūlullāh sallallāhu ‘alayhi wasallam gave the above three instructions. These will assure us of a state by which we will be able to safeguard our Dīn and ultimately save ourselves from fitan. 5. Reciting Sūrah Al-Kahf In the hadith we find that the recitation of Sūrah Al-Kahf on the day of Friday provides safety from the fitnah of dajjāl. In another hadith we find that the greatest fitnah that will come upon this ummah is the fitnah of dajjāl. By inference we can say that if Sūrah Al-Kahf will save a person from the fitnah of dajjāl, then it will surely save us from all the other fitan which are comparatively inferior. 6. Holding Fast to the Gatherings of the Pious ‘Ulamā Holding fast to and frequenting the gathering of authentic, reliable ‘Ulamā who fear Allāh ta‘ālā is a very secure way to save one’s self from the fitan. Such company will give us the correct understanding of the Dīn and also the spiritual nourishment to assist us to combat the nafs and shaytān. 7. Du‘ā Du‘ā is the weapon of the believer. One should regularly seek Allāh ta‘ālā’s refuge by supplicating to Him. We find in the hādith, narrated by Imām Ahmad rahimahullāh, a supplication: O Allāh, I seek refuge with You from all tribulations: those that are apparent and those that are hidden. We should try and make a habit of making this supplication at least three times after every salāh. Al-Mu’awwadhāt, a compilation by this humble servant, should also be included in one’s daily practices (ma‘mūlāt) as it contains supplications, from the Qur’ān and the ahādīth, which seek refuge in Allāh ta‘ālā from all misfortunes of this world and the hereafter. My late mentor, Hadrat Hājī Muhammad Fārūq sāhib rahimahullāh used to say: The one who asks Allāh is not deprived and the one who fears Him is granted protection. If we hold fast to these few points, inshā’allāh, we will be able to safeguard ourselves from the ever increasing and intensifying fitan. © Riyādul Jannah Islamic Da'wah Academy

Bleeding Gums whilst Fasting Q: Whilst fasting, if the gums begin to bleed and the blood flows down the throat will the fast break? If so will both Qadha and Kaffarah be Waajib or only Qadha? A: If the blood which was swallowed with the saliva was more than the saliva or equal to it then the fast will break and only qadha will be waajib. If the blood was less than the saliva then the fast will not break. (Ahsanul Fataawa vol.4 pg.436, Fataawa Raheemiyyah vol.7 pg.258, Bahishti Zewar vol.3 pg.13) ولو أكل دما في ظاهر الرواية عليه القضاء دون الكفارة لأنه مما يستقذره الطبع كذا في الظهيرية، الدم إذا خرج من الأسنان ودخل حلقه إن كانت الغلبة للبزاق لايضره وإن كانت الغلبة للدم يفسد صومه وإن كانا سواء أفسد أيضا استحسانا(الفتاوى الهندية ج1 ص203) خرج الدم من بين أسنانه ودخل حلقه يعني ولم يصل إلى جوفه أما إذا وصل فإن غلب الدم أو تساويا فسد وإلا لا … قال الشامي: قلت ومن هذا يعلم حكم من قلع ضرسه في رمضان ودخل الدم إلى جوفه في النهار ولو نائما فيجب عليه القضاء (رد المحتار على در المختار ج2 ص396) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Young brother in Islam, InshaAllah we will do our best to help as best we can from what we have learnt from Ulama. However the best thing is to have guidance from qualified scholars. InshaAllah we will provide a few links to make contact with pious Ulama which you can use. InshaAllah the use of the internet can become beneficial for you by using it to turn towrards Allah ta'ala Who has blessed us with the eyes, ears etc. which we use to disobey Him. First and foremost we should make SHUKR to Allah for the tawfeeq of even wanting to change! Alhamdulillah! Secondly sincere TAWBAH. The conditions for tawbah to be accepted are as follows: 1. To desist from committing it. 2. To feel sorry for committing it. 3. To make firm intention not to recommit the sin Please read more on tawbah HERE Thirdly please make contact with anyone of the following Ulama for guidance. There is nothing to lose. Do not let shaytaan hold you back. Mufti Zubair Dudha (Hafizahullah) Islamic Tarbiyah Aacdemy Contact Page 45 Boothroyd Lane, West Town, Dewsbury, WF13 2RB Tel-Fax: (01924) 450422 Mufti Ebrahim Salejee Al-Haadi - Madrasah Taleemuddeen Contact Page Ispingo Beach South Africa Mufti Ebrahim Desai AskImam.org Contact Page There are many beneficial posts in the various categories on this forum, we hope you will take advantage InshaAllah this is of help. If you need any more help please do not hesitate to ask. Also please note that the picture from the avatar has been removed. Please read rules Here

Smoking an e-cigarette while fasting Q. There is a new craze of smoking the e-cigarettes, twisps etc. What is the ruling of smoking these types of electronic cigarettes etc. whilst fasting? (Question published as received) A. The usage of an electronic cigarette whilst fasting will nullify the fast as the usage of an e-cigarette entails the inhaling of vapour that nullifies the fast. (Tahtaaawi Ala Maraqil Falaah 660) And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Cupping whilst Fasting Q: If a person undergoes cupping whilst fasting does the fast become nullified? A: Undergoing cupping whist fasting does not nullify the fast. However, if through past experiences one knows that cupping causes physical weakness then in that case it will be Makrooh to undergo cupping whilst fasting. (أو اكتحل أو احتجم … وسيأتي أن كلا من الكحل والدهن غير مكروه وكذا الحجامة إلا إذا كانت تضعفه عن الصوم (رد المحتار على در المختار ج2 ص395 و396) (أو احتجم) لم يفسد وتكره الحجامة للصائم إذا كانت تضعفه أما إذا كان لايخافه فلا بئس به (حاشية الطحطاوي على مراقي الفلاح ص660) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

12th Night Taraweeh Summary This Taraaweeh begins from the last quarter of the 14th para (from verse 90 of Surah Nahl) and terminates at the end of the 15th para (verse 74 of Surah Kahaf). This Taraaweeh commences with the verse “Verily Allaah instructs justice, good and giving to relatives. And Allaah forbids from lewdness, evil and oppression. He advises you so that you may take heed.” Allaah also commands people to fulfil their pledges and their oaths, and not to accept bribes. Allaah promises all Mu'mineen men and women who carry out good deeds that He will grant them a pure and comfortable life in this world and full reward for their deeds in the Hereafter. Thereafter, Allaah instructs the Muslims that they should always seek refuge with Allaah from Shaytaan when they commence recitation of the Qur'aan. Allaah also advises, “Call to the path of your Rabb with wisdom and good counsel; and dispute with them (the kuffaar) in a manner that is best.” [surah Nahl, verse 125] At the end of the Surah Allaah tells Rasululllaah (sallAllaahu-alayhi-wa-sallam) that he should not be grieved about what his opposition does because Allaah will certainly assist him to overcome all the hurdles they place before him. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now End 14th Para - Start 15th Para Surah Bani Israa'eel follows Surah Nahl as the 17th Surah of the Qur'aan. Allaah took Rasululllaah (sallAllaahu-alayhi-wa-sallam) on the miraculous journey of Mi’raaj, when Allaah showed him great signs of His power. It was on this journey that Allaah made the five daily salaah compulsory on all Muslims. This blessed Surah also contains the 14 guidelines whereby the life of a Muslim can be most fulfilling. These are: 1) Worship Allaah only. 2) Treat parents kindly. 3) Fulfil the rights of relatives, the poor and travellers. 4) Never be wasteful. 5) If you cannot be of assistance to a person in need, inform him kindly. 6) Be neither miserly nor extravagant, but choose a path between the two. 7) Never kill your children for fear of poverty. 8) Never even draw close to fornication. 9) Never slay a person without warrant. 10) Never misuse the wealth of an orphan. 11) Always keep your word. 12) Never cheat in weight and measure. 13) Never talk about anything that you have not verified. 14) Never walk with pride. The Tahajjud salaah is made compulsory for Rasululllaah (sallAllaahu-alayhi-wa-sallam) in this Surah. Allaah also announces: “Say, ‘The truth has arrived and falsehood has vanished. Indeed, falsehood was bound to disappear.” [verse 81] Thereafter Allaah speaks about Hadhrat Moosa (A.S), his miracles, and his preaching to Fir'oun. The eventual destruction of Fir'oun is also mentioned. Allaah says further, “We have revealed it (the Qur'aan) with the truth, and with the truth did it come.” [verse 105]. Awe-struck by the grandeur of the Qur'aan, men of knowledge fall prostrate when they hear the Qur'aan and the Qur'aan increases their humility. The very last verse of the Surah declares, “Say, ‘All praise is for Allaah, Who has not taken a child, has no partner in sovereignty and does not require an assistant due to any weakness. And declare His greatness in abundance.” [verse 111] Surah Kahaf follows Surah Bani Israa'eel. The part of Surah Kahaf which is recited in this Taraaweeh includes the incident of the men of the cave and Hadhrat Moosa (A.S)’s meeting with Hadhrat Khidr (A.S). The “men of the cave” were a group of young men who grew weary of the depravity around them and decided to leave their town. Since the only shelter they could find outside their town was a cave, they entered it. Allaah cast them all into a deep sleep that lasted approximately three hundred years. During this period their dog lay watch at the mouth of the cave and the evil and corruption that existed in their town gave way to a decent government of Mu'mineen. By the time they woke up, everything had changed and it was not long after they learnt about the situation that they all passed away in the very same cave. They will now only awaken for the Day of Qiyaamah. This Surah also makes mention of the wisdom in Allaah’s system of control, which he showed Hadhrat Moosa (A.S) via Hadhrat Khidr (A.S). As the two travelled, Hadhrat Khidr (A.S) damaged the boat of some poor people, killed an innocent looking young boy, and bolstered a falling wall of some people who behaved inhospitably to them. Hadhrat Moosa (A.S) was unable to bear with these acts and objected to each of them. Finally, Hadhrat Khidr (A.S) explained to him that Allaah has commanded each act and that there was good in every act even though they appeared to be dreadful. Allaah also declares in the Surah: “We have undoubtedly expounded all types of subjects in the Qur'aan for people. Man has always been the worst disputant.” [verse 54]. Man has always contested what Allaah has revealed to His Ambiya (A.S) and refuses to accept it. The Qur'aan contains the most upright and ethical teachings so that people with understanding may ponder over these and take a lesson from them. Amongst these teachings are the incidents of the men of the cave and of Hadhrat Moosa (A.S). May Allaah grant us a deep insight and understanding. Aameen. End 15th Para - Start 16th Para

11th Night Taraweeh Summary This Taraaweeh commences from the second half of the thirteenth para (verse 19 of Surah Ra’d) and terminates three-quarters into the 14th para (verse 89 of Surah Nahl). Allaah declares, “Due to their evil deeds, some calamity will always afflict the disbelievers, or descend close to their homes till Allaah’s promise (Qiyaamah) comes.” [surah Ra’d, verse 31] Allaah also mentions that although the kuffaar are continuously plotting, the final decision in any matter always rests with Allaah. Allaah is Aware of whatever they do and will take them to task for their deeds. Surah Ibraheem follows Surah Ra’d. This Surah also begins with mention of the Qur'aan. Allaah says, “This is a Book that We revealed to you to remove people from the multitude of darkness, taking them towards light, by the command of your Rabb to the path of The Mighty, The One Worthy of praise.” The Surah proceeds to establish the prophethood of Rasululllaah (sallAllaahu-alayhi-wa-sallam), whereafter belief in Tauheed is discussed. To emphasise the concept of Tauheed Allaah cites the incidents of Hadhrat Moosa (A.S) and Hadhrat Ibraheem (A.S). The Surah also condemns kufr and shirk by means of examples. Allaah quotes the du’aa of Hadhrat Ibraheem (A.S) in this Surah when he supplicated to Allaah saying, “Oh our Rabb! I have settled my children in a valley that cannot be cultivated, close to Your sacred house. Oh our Rabb! So that they establish salaah, so cause some hearts of people to be inclined towards them. And provide for them fruits for their sustenance so that they may be grateful. Oh our Rabb! Indeed You know what we conceal and what we disclose. Nothing in the heavens and the earth is hidden from Allaah.” [verse 37/8] The du’aas of Hadhrat Ibraheem (A.S) teaches us to include Allaah’s praises in our du’aas so that they are more readily accepted. After discussing the incident of Hadhrat Ibraheem (A.S), Allaah urges the people of Makkah to learn a lesson from the narratives of the previous nations. The Surah warns people of the terrible punishment of the Day of Qiyaamah for those who reject the truth and stubbornly oppose it. AT the end Allaah says, “This (Qur'aan) is a message for people so that they are warned thereby and so that they know that He is but One deity; and so that the intelligent ones take heed thereby.” [verse 52] Hear Mufti A Hoosen Elias audio summary of the 11th night of Taraaweeh Download Now End 13th Para - Start 14th Para Surah Hijr follows Surah Ibraheem. This Surah sounds a stern warning to those people who mock at Rasululllaah (sallAllaahu-alayhi-wa-sallam)’s message of Islam and who called him a madman. Allaah tells such people that the Qur'aan is a Reminder from Allaah which He has revealed to Rasululllaah (sallAllaahu-alayhi-wa-sallam). Allaah adds: “Without doubt We have revealed the Reminder and We shall certainly be it’s protectors.” [verse 9] Allaah consoles Rasululllaah (sallAllaahu-alayhi-wa-sallam) in this Surah by telling him that he should never allow the taunts and threats of the Mushrikeen affect him because these people are following the footsteps of Shaytaan and are destined for Jahannam. Allaah declares that He is the Most Forgiving and the Most Merciful, but that He is also Capable of afflicting a grievous punishment to people. Addressing Rasululllaah (sallAllaahu-alayhi-wa-sallam) Allaah says, We know very well that your bosom is constrained by what they (the Mushrikeen) say.” [verse 97] In the next verse Allaah prescribes the remedy for the hurt that the kuffaar cause to Rasululllaah (sallAllaahu-alayhi-wa-sallam). Allaah says, “So glorify the praises of your Rabb and be of the prostrate ones. And worship your Rabb till the certainty (death) comes to you.” Surah Nahl commences after Surah Hijr. Allaah opens the Surah with the words, “Allaah’s command has arrived, so do not seek to hasten it. He is Pure and Exalted above what they associate as partners to Him.” Allaah censures the kuffaar for requesting for Allaah’s punishment and reminds them that the day will certainly come when they will be taken to task for their deeds. Man is ungrateful to Allaah Who has provided him with various means of conveyances and animals whereby he can transport himself and his heavy loads. There are great signs in these for people who will ponder. Allaah tells the Mushrikeen “So travel in the land and see what was the consequence of those who denied.” [verse 36] The civilisations of these people lie in ruins – destroyed by the consequences of their very own deeds. Allaah reminds man that whatever He wills shall come to pass. Thereafter, Allaah rebukes the Mushrikeen for feeling ashamed and humiliated when they have a daughter; and emotion that leads them to eventually bury the child alive. Allaah then discusses various bounties that He has bestowed man with; like the rains, the animals and the flourishing of vegetation after rains. Allaah also calls man’s attention to the great boon of milk that Allaah miraculously produces within the bellies of animals. Allaah says, “From what is in their bellies between excrement and blood, We give you pure milk to drink, which is easily consumed.” [verse 66] Thereafter, Allaah reminds man of the various types of delicious fruit that Allaah provides for him by His pure grace. Mention is then made of the bee, which Allaah has inspired to build hives in mountains and trees. Allaah has charged the bees with producing honey, about which Allaah says that it is “a cure for man” [verse 69]. All these bounties denote the existence of One Allaah because none else can create these phenomena. Allaah says further, “Allaah has given some of you preference over others in sustenance.” [verse 71] In so doing, people are interdependent and each one serves the needs of the next, thereby allowing the smooth functioning of the system of life. Further reminding man of His bounties Allaah says, “Allaah has made spouses for you from yourselves and, from these spouses, created sons and grandsons. And He has provided for you pure foods to eat. Will they believe in falsehood and show ingratitude to Allaah’s favour?” [verse 72] Despite the fact that Allaah provides man with his sustenance and all these bounties, the kuffaar still worship “things that cannot provide any sustenance for them from the skies, nor from the earth.” [verse 73] In addition to this they also forbid others from treading the right path. Because of their deviant ways Allaah will subject them to a severe punishment when He will resurrect all of mankind. Allaah then mentions a few attributes of the Qur'aan when He says that it is also “a guidance, a mercy and a glad tiding for those who submit.” [verse 89]. May Allaah grant us the ability to be conscious of His bounties and to remain steadfast upon the belief in Tauheed. Aameen.

Sūrah Yūsuf Taken from "Qur'an Reflections" - Albalagh Sūrah Yūsuf is unique among Qur’ānic narratives as the entire sūrah is devoted to the story of Prophet Yūsuf. Further, his story, unlike other stories, is not mentioned anywhere else. The sūrah is filled with moral lessons, for which a good tafsīr should be consulted. Here are only some of those lessons. In-between Muslims اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ “Let us kill Yūsuf, or throw him at some place on earth, and thus your father’s full attention will be devoted for you alone, and after doing that, you may become a righteous people.” (Yūsuf, 12:9) The brothers of Prophet Yūsuf were Muslims. They were driven by jealousy and not by an ideological conflict. But this jealousy led them to commit serious wrongs. Torn between their negative emotions and their sense of right and wrong, they were the in-between Muslims. They must have felt the pricks of conscience in formulating their evil plan. This is how they assuaged their guilt feeling. “Do this one wrong now, and afterward lead a virtuous life.” Anyone resorting to the same justification for any wrong should realize the hollowness of this logic. Human Nature This sūrah gives extremely valuable insights into human nature. It also tears apart the idea that good people are above lusts and desires or that there can be such a thing as platonic love. This idea only helps remove the safeguards thereby making succumbing to those desires easier. This is the story of a Prophet, whose innocence is attested to by the Qur’ān. Yet it also says clearly that he could have succumbed to the lust, except for the help from Allāh. The following āyahs make it very clear. وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ She certainly desired him, and he might have desired her, had he not seen the proof from his Lord. Thus We did, to turn evil and lewdness away from him. Surely, he was one of Our chosen servants. (Yūsuf, 12:24) قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ He (Yūsuf ) said, “My Lord, the prison is dearer to me than what these women invite me to do. If You do not turn their guile away from me, I might yet yield to their allure and become one of those who are unaware (of right and wrong). (Yūsuf, 12:33) وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ And yet, I am not trying to absolve myself: for, verily, man’s inner self does incite (him) to evil, and saved are only they upon whom my Sustainer bestows His grace. Certainly, my Sustainer is the Most- Forgiving, Very-Merciful. (Yūsuf 12:53) In the first āyah Allāh is saying that Prophet Yūsuf might have desired her. In the second āyah Prophet Yūsuf is seeking Allāh’s help against their seduction since without that help he might yield to their allure. The third āyah is a general observation about human nature which has inclinations to evil. The idea that human beings can be reformed against their nature is a fantastic one. This story should liberate us from such illusions. The proper moral reform consists in recognizing human nature and eliminating the opportunities for it taking the wrong course. The attraction between the sexes is an important force of nature, which makes family life possible, which is the basic unit of society. When it spills outside marriage, it becomes a destructive force, which must be curbed. And the way to do that is to restrict the exposure and opportunities for interaction between the sexes in those situations. Hence the laws of hijab and the restrictions against free-mixing, which are based on a perfect knowledge of the human nature. All those who try to water them down are working against the forces of nature. It should also be noted that Zulaykha was older than Prophet Yūsuf. He had entered their house as a child to be possibly adopted as a son. This removes any grounds for relaxation of the requirements of hijab for an older (as opposed to an old) woman. As long as the two are of marriageable age, the restrictions are to be observed. Sermon in the Prison إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ. وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ۚ ذَٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ. يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ. مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ I have abandoned the way of those who do not believe in Allāh, and who are deniers of the Hereafter. And I follow the creed of my forefathers Ibrāhīm (Abraham), Isḥāq (Isaac), and Yaʿqūb ( Jacob). It is not conceivable that we should (be allowed to) ascribe divinity to anyone beside Allāh: this is (an outcome) of Allāh’s bounty unto us and unto all mankind – but most people are ungrateful. O my companions in imprisonment! Which is more reasonable: (belief in the existence of numerous divine) lords, each of them different from the other—or (in) Allāh, the One God, who holds absolute sway over all that exists? All that you worship instead of Allāh is nothing but (empty) names which you have invented—you and your forefathers—(and) for which Allāh has bestowed no warrant from on high. Sovereignty belongs to none but Allāh. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know. (Yūsuf 12:37-40) This is a very powerful sermon that passionately appeals to our ingrained sense of truth and falsehood to show the truth of the universal call of Islam. Prophet Yūsuf, like all prophets, is constantly on the lookout to call people to Allāh. He gets an opportunity when the inmates approach him for interpretation of their dreams. With great wisdom and passion he uses the occasion to deliver them the message. It is a penetrating question, which can be posed to all the polytheists of the world: “Which is more reasonable: (belief in the existence of numerous divine) lords, each of them different from the other—or (in) Allāh, the One God, who holds absolute sway over all that exists?” It is telling that this important part of the story is completely missing from the narrative in the Torah, which otherwise has many historical details (names, places, numbers) not mentioned in the Qur’ān. Such details are a characteristic of human story telling. On the other hand the Qur’ān ignores such details and focuses totally on telling the stories to highlight the guidance for humanity inherent in them. Tawakkul وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنكُم مِّنَ اللَّهِ مِن شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ And he said, “O my sons, do not enter (the city) all of you from the same gate; rather, enter from different gates. And I cannot help you in any way against (the will of ) Allāh. Sovereignty belongs to none but Allāh. In Him I place my trust, and all those who trust should trust in Him alone.” (Yūsuf, 12:67) For security reasons Prophet Yaʿqūb (Jacob) asked his sons not to travel together. But after advising them of the necessary precaution, he made it very clear that his trust was not in his prudence but in Allāh. This is a lesson in the very important concept of tawakkul: We should take the best steps needed based on our knowledge and understanding, then leave the results to Allāh. Tawakkul means making and executing the plans to the best of our ability and then putting our trust in Allāh to make our plans and actions bring out the desired outcomes. This is Islam’s middle way between the extremes of taking matters completely in our hands or leaving them altogether and hoping for desired outcomes without any effort. Tawakkul ends worries and anxieties without compromising on our plans and actions. Forgiveness قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ He said, “No reproach upon you today! May Allāh forgive you, and He is the Most- Merciful of all those who show mercy. (Yūsuf, 12:92) قَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي (My Lord) favored me when he released me from the prison, and brought you from the countryside after Satan had caused a rift between me and my brothers. (Yūsuf, 12:100) This is the greatness of the Prophetic character, an example in both forgiveness and thankfulness. After all the ordeals through which his brothers had put him as a young child, he forgave them. And the forgiveness referred to in the first āyah mentioned above was really meant as we can see in the second āyah quoted above. Prophet Yūsuf, instead of blaming his brothers, simply referred to whatever happened to the inspirations of Satan. When Prophet Muḥammad ﷺ conquered Makkah and he was in a position to take revenge from the Quraysh leaders who had left no stone unturned in hurting him and his followers for more than a decade, he used the same words to forgive them. Prophet Yūsuf had faced three great tribulations. First, he was mistreated by his brothers. Second, he had to withstand long separation from his parents. Third, he was unjustly put in prison. Here in summing up his story he is giving a profound lesson in thankfulness. First, he reversed the order making the last incident the most important and the first, which had started it all and for which his brothers were directly responsible, the least. Second, he focused not on the ordeal but on the ending of the ordeal. He thanked Allāh for helping him get out of the prison, and for bringing back his parents and family. No complaints about his long ordeal, no ill feeling about his brothers. Only thanks and rejoicing.

Nosebleed whilst Fasting Q: Whilst fasting, if the nose begins to bleed, will the fast break? A: The fast will not break by mere nose bleeding. If the blood flowed down the nasal passage and entered the throat then it will be seen whether the blood was more than the saliva or less than it. If the blood was more than the saliva or equal to it then the fast will break. If the blood was less than the saliva then the fast will not break. (Ahsanul Fataawa vol.4 pg.436, Fataawa Raheemiyyah vol.7 pg.258, Bahishti Zewar vol.3 pg.13) ولو أكل دما في ظاهر الرواية عليه القضاء دون الكفارة لأنه مما يستقذره الطبع كذا في الظهيرية (الفتاوى الهندية ج1 ص203) 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 ج 2 ص 93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Burning Lawbaan or any other Incense Sticks whilst Fasting Q: Is it permissible for a person whilst fasting to scent the musjid through burning lawbaan or any other incense sticks? A: It is makroo for a fasting person to burn lawbaan or incense sticks in the musjid or anywhere else, due to the fear that he will inhale the smoke. Inhaling the smoke intentionally will nullify the fast. (أو دخل حلقه غبار أو ذباب أو دخان ) ولو ذاكرا استحسانا لعدم إمكان التحرز عنه ومفاده أنه لو أدخل حلقه الدخان أفطر أي دخان كان ولو عودا أو عنبرا لو ذاكرا لإمكان التحرز عنه قال في الشامي: أي بأي صورة كان الإدخال حتى لو تبخر ببخور فآواه إلى نفسه واستمه ذاكرا لصومه أفطر لإمكان التحرز عنه (رد المحتار على در المختار ج2 ص395) (أو دخل حلقه دخان بلا صنعه) لعدم قدرته على الامتناع عنه فصار كبلل بقي في فمه بعد المضمضة لدخوله من الأنف إذا أطبق الفم وفيما ذكرنا إشارة إلى من أدخل بصنعه دخانا حلقه بأي صورة كان الإدخال فسد صومه سواء كان دخان عنبر أو عود أو غيرهما (مراقي الفلاح ص660) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Brother Hamza81 Assalaamu 'alaykum Welcome back to islamicteachings...Jazaakallaahu khayran for your valuable contribution. I would like to suggest though that at least some of these articles be pasted here. InshaAllah as time allows I will go through the links. I hope you do not mind as we find that often links do not work or a site is down and the article is inaccessible.

10th Night Taraweeh Summary This Taraaweeh begins from the second quarter of the twelfth para (verse 50 of Surah Hood) and concludes halfway through the 13th para (verse 18 of Surah Ra’d). Allaah states, “And to the Aad We sent their brother Hood.” Just as the people of Hadhrat Nooh (A.S) remained stubborn in the disbelief, the people of Hadhrat Hood (A.S) did the same. Instead of listening to the message of Tauheed, the Aad exclaimed “Who is more powerful than us?” They were eventually destroyed. The nation of Thamud followed them. When they refused to accept the message of Hadhrat Saalih (A.S), Allaah’s punishment destroyed them as well. Mention is then made of the people of Hadhrat Loot (A.S) who were extremely lewd and immoral. As a result of their depravity they also suffered the same fate as their sister nations before them. Thereafter, Allaah speaks about the preaching of Hadhrat Shu’aib (A.S) to the people of Madyan and then about the preaching of Hadhrat Moosa (A.S) to Fir'oun and his people. After citing all these incidents Allaah says, “Such is the grasp of your Rabb when He seized a town that is oppressive. Indeed His grasp is painful and severe.” [verse 102] Addressing Rasululllaah (sallAllaahu-alayhi-wa-sallam), Allaah says further, “We narrate to you all the narratives of the messengers so that your heart may be strengthened thereby. In these narratives the truth has come to you, as well as an advice and reminder for the believers.” [verse 120] Allaah then concludes the Surah by saying, “To Allaah belongs the unseen things of the heavens and the earth and unto Him alone will all matters return. So worship Him and rely on Him only. Your Rabb is not unaware of what you do.” [verse 123] Surah Yusuf follows Surah Hood. Rasululllaah (sallAllaahu-alayhi-wa-sallam) was not aware of the story of Hadhrat Yusuf (A.S), so the Jews decided to test his prophethood by asking him about this story. They thought that he would be unable to narrate the story to them. However, Allaah revealed Surah Yusuf to Rasululllaah (sallAllaahu-alayhi-wa-sallam), thereby stunning the Jews with its detailed account. As a boy, Hadhrat Yusuf (A.S) once saw in a dream that eleven stars, the sun and the moon were prostrating before him. The eleven stars denoted his eleven step-brother, while the sun and moon denoted his parents. When he informed his father Hadhrat Ya'qoob (A.S) about the dream, his father advised him not to relate the dream to his brothers because they would then become his sworn enemies. His brothers had always been jealous of Hadhrat Yusuf (A.S) and finally threw him in a well one day, making the excuse to their father that a wolf had devoured him. Some travellers took him out of the well and sold him as a slave to the chief minister of Egypt. The minister’s wife was infatuated with Hadhrat Yusuf (A.S)’s beauty and attempted to seduce him. It was when he refused to respond to her charms that she had him imprisoned. While in prison he accurately interpreted the dreams of two fellow inmates. When one of them was released, he (after some time) referred the king’s dream to Hadhrat Yusuf (A.S), who interpreted it correctly and even provided a solution for the problem at hand. As a result, Hadhrat Yusuf (A.S) became a trusted advisor to the king and practically ruled Egypt. Hear Mufti A Hoosen Elias 1st audio summary of the 10th night of Taraaweeh Download Now End 12nd Para - Start 13rd Para When a severe drought struck Egypt and the surrounding areas, Egypt had no shortage of grains because Hadhrat Yusuf (A.S) had proposed to the king from before that they should keep grains in store from the previous years. Therefore, people from the neighbouring areas began to flock to Egypt for food. Amongst those who arrived in Egypt were the brothers of Hadhrat Yusuf (A.S). Although they failed to recognise him, he recognised them and returned their money to them without their knowledge. He also insisted that they bring their youngest brother along on the next trip. When they arrived home and found that their money was returned to them they said, “Oh our father! What more can we want? Here are our funds returned to us.” [verse 65] On the next trip they took their youngest brother along with them. As they started to return home, Hadhrat Yusuf (A.S) detained his youngest brother in Egypt on some pretext. Hadhrat Ya'qoob (A.S) turned blind because of excessive weeping over his lost child. Allaah says, “His eyes turned white with sorrow.” [verse 84] When the brothers returned to Egypt for the third time and Hadhrat Yusuf (A.S) informed them about who he was, they cast their gazes down in embarrassment and regret. Hadhrat Yusuf (A.S) told them, “The fact is that whoever adopts taqwa and is patient (through adversities), then Allaah surely does not put to waste the reward of those who do good.” [verse 90] When the brothers begged his forgiveness, Hadhrat Yusuf (A.S) displayed exemplary character and put them as ease by saying, “There shall be no reproach on you today. May Allaah forgive you. He is the Most Merciful of those who show mercy.” [verse 92] Upon the request of Hadhrat Yusuf (A.S), Hadhrat Ya'qoob (A.S) and his entire family arrived in Egypt. When the family was reunited, they all fell in prostration before Hadhrat Yusuf (A.S). Thus, the dream he saw in childhood was realised. At the end of the Surah Allaah states that there are great lessons in the narratives of the Ambiya (A.S) for people of understanding. Allaah says, “In their narratives there is certainly a lesson for people of intelligence. This Qur'aan is not a fabricated tale, but a confirmation to all the scriptures before it, a detailed explanation of all things, a guidance and a mercy for the believing folk.” [verse 111] Surah Ra’d follows Surah Yusuf. This Surah establishes the truth of the Qur'aan, of Tauheed, Risaalah and Qiyaamah. It also provides details concerning resurrection. Allaah warns the kuffaar of severe punishment in the Hereafter, but also states that He overlooks many sins for which He could well punish people. Allaah makes it clear that He is Aware of everything that man does and even has knowledge of what changes take place in the womb of an expectant mother. Allaah also emphasises: “Undoubtedly Allaah does not change the conditions of a nation till they change the condition within themselves.” [verse 11] Allaah has never changed the conditions affecting any nation that did not make an attempt to change their behaviour. Furthermore, Allaah exhorts man to ward off sins by carrying out good deeds because the bounties of the Hereafter have been made for the Mu'mineen. May Allaah grant us the capacity to effect a revolution within our live styles and make us a means of effecting a favourable change to our surroundings. May Allaah also grant us the guidance to carry out good deeds to attain the eternal bliss of Jannah. Aameen.

9th Night Taraweeh Summary End 10th Para - Start 11th Para This Taraaweeh begins from the start of the eleventh para and concludes at the termination of the first quarter of the twelfth para (verse 49 of Surah Hood). The ending of the tenth para dealt with those Munafiqeen who concocted excuses to evade conscription into the Muslim army. There were also many proud Munafiqeen who saw no need to excuse themselves. The opening verse of the para refers to those Munafiqeen who came to Rasululllaah (sallAllaahu-alayhi-wa-sallam) after the Battle of Tabook. Addressing Rasululllaah (sallAllaahu-alayhi-wa-sallam), Allaah says, “They will make excuses to you when you return to them. Tell them, ‘Do not make excuses, we shall never believe you. Allaah has already informed us about your condition¼” [verse 94] Allaah speaks about people who regard zakaah as a burden on their shoulders. Allaah says, “Of the villagers are those who consider what they spend as a tax and they await the ill-fortunes of fate to befall you. May the ill fortunes befall them! Allaah is All Hearing, All Knowing.” [verse 98] After discussing the Munafiqeen, Allaah speaks about the Mu'mineen in verse 100 when He says, “The first to lead the way, from the Muhajireen, the Ansaar, and those who followed them with sincerity; Allaah is pleased with them and they are pleased with Him. He has prepared for them such gardens beneath which rivers flow, wherein they shall abide forever. This is the ultimate success.” Thereafter, Allaah speaks about the masjid of harm (Masjid Diraar), the underlying purpose of which was to promote hypocrisy and kufr amongst the Muslims. Allaah condemned its construction and the Muslims destroyed it. The subsequent verses make reference to the three Sahaaba (R.A) who failed to participate in the expedition to Tabook. They were boycotted for fifty days before Allaah announced the acceptance of their Tauba in this Surah. Surah Yunus follows Surah Taubah. Surah Yunus also discusses the three fundamental issues of: _ Tauheed (Oneness of Allaah), _ Risaalah [the prophethood of Rasululllaah (sallAllaahu-alayhi-wa-sallam)] _ Aakhirah (the Hereafter). Attention is drawn to these beliefs by using occurrences and quoting momentous historical reports which serve to engrave these beliefs into the mind. Therefore, Allaah commences the Surah by stating, “These are the verses of the wise Book. Are people surprised that We sent revelation to a man from amongst them?” Those who respond to the message of the Prophet (sallAllaahu-alayhi-wa-sallam) will be guided to salvation, whereas those who reject will be doomed to destruction and will not be saved by anyone’s intercession. Allaah then proceeds to warn people of Jahannam and convey the glad tidings of Jannah to the Mu'mineen. In verse 12 Allaah speaks about ungrateful people when He says, “When any adversity afflicts man, he supplicates to Us lying down, sitting or standing. When We avert the adversity from him, he continues as if he has never supplicated to Us for the adversity that afflicted him.” Allaah then relates the incidents of various Ambiya (A.S) like Hadhrat Nooh (A.S), Hadhrat Moosa (A.S) and Hadhrat Yunus (A.S). In narrating these, Allaah impresses on man not to fall into the same trap that they fell for. At the end of the Surah Allaah declares, “Say, ‘Oh people! Certainly the truth has come to you from your Rabb. So whosoever will be guided shall only receive guidance for himself. Whosoever will go astray shall only go astray to his own detriment. I have not been commissioned over you. Follow what has been revealed to you and persevere till Allaah passes decision. He is the Best of the deciders.” [verses 108/9] End 11th Para - Start 12 Para Surah Hood follows Surah Yunus and contains the incidents of many a past nation, describing the punishments that afflicted them because eof their disbelief. Thereafter the Surah illustrates the scene of Qiyaamah and the rewards and punishment to be received by various classes of people. Allaah introduces the Surah by saying, “This is a Book, the verses of which have been consolidated and then expounded (coming from) The Wise, The Informed.” Proceeding further Allaah says, “The responsibility for sustaining every creature on earth rests with Allaah.” Allaah then describes how He created the universe. Allaah challenges man to produce Surahs the like of those in the Qur'aan if they feel that the Qur'aan is an invention of Rasululllaah (sallAllaahu-alayhi-wa-sallam). However, even if they have to call everyone to their assistance they will never be able to compose anything like the Qur'aan. May Allaah grant us all the ability to appreciate all the bounties that He has granted to us and that He includes us amongst His grateful servants. May Allaah also grant us the Tawfeeq to hearken to His every instruction and may He save us from arrogance and pride. Aameen.

Cooking on an open fire whilst Fasting Q: What is the shar’ee ruling regarding a person who cooks on open fire? Will the smoke unintentionally inhaled whilst fasting nullify his fast? A: The smoke inhaled unintentionally whilst cooking will not nullify the fast. (أو دخل حلقه غبار أو ذباب أو دخان ) ولو ذاكرا استحسانا لعدم إمكان التحرز عنه ومفاده أنه لو أدخل حلقه الدخان أفطر أي دخان كان ولو عودا أو عنبرا لو ذاكرا لإمكان التحرز عنه قال في الشامي: أي بأي صورة كان الإدخال حتى لو تبخر ببخور فآواه إلى نفسه واستمه ذاكرا لصومه أفطر لإمكان التحرز عنه (رد المحتار على در المختار ج2 ص395) (أو دخل حلقه دخان بلا صنعه) لعدم قدرته على الامتناع عنه فصار كبلل بقي في فمه بعد المضمضة لدخوله من الأنف إذا أطبق الفم وفيما ذكرنا إشارة إلى من أدخل بصنعه دخانا حلقه بأي صورة كان الإدخال فسد صومه سواء كان دخان عنبر أو عود أو غيرهما (مراقي الفلاح ص660) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Women’s Mosque? Women’s Empowerment? By Khalid Baig The Women’s Mosque of America has started operations in Los Angeles. It is not a mosque per se, but the name of a non-profit organization. It began with holding female only Jumuah prayers, in an old synagogue with Stars of David etched on the stained glass windows. The decision to use this venue was made to "promote peace." Creating a separate space for Muslim women is a noble idea. Unfortunately the organizers chose the one event for this project for which it has no basis in the Shariah. Muslim women are not required to offer Jumuah. They are allowed but not required. (They can offer the Dhuhr prayer instead.) Further by consensus of scholars of all schools, Muslim women are not allowed to lead Jumuah prayers or deliver Jumuah Khutbahs. Not surprisingly the project met with disapproval from the great majority of local Muslim scholars who objected exactly on this ground. The women who prayed there were advised to still offer their Dhuhr prayer as the prayer obligation remained undischarged.[1] But there is a larger issue that has not been discussed. One wonders what the officers of this corporation would think of establishing a women only school or women only college. Obviously if women need access to Islamic education in an exclusive space, then would not a daily regular school be far superior to a twenty minute sermon delivered once a month? Alas their future programs make no mention of such a plan. On the contrary other programs will be coed. It is also interesting to see the media reaction. This was a media event and all the big names were there. And they were excited. From the Los Angeles Times to the Wall Street Journal, from ABC news to Fox News, everyone praised this as a historic event. It was considered a key development in empowerment of Muslim women. “Maybe we could get a female Luther out of this,” Los Angeles Times reported an excited congregant as saying. The question that we must ask is what the media reaction would be if the organizers had opened a women’s only college instead. Would that be considered a historic event that would open the doors to scholarship for Muslim women? Would that be praised by the same media as a space “where Muslim women can 'bring their whole self,' learn more about their faith and foster bonds of sisterhood?” It is more likely that this would be ridiculed as a step backwards, as another sign of oppression of Muslim women. Why? Why the same act is praiseworthy in one case and blameworthy in the other? The answer may be that it is flouting the traditions and well established Islamic teachings in one case and complying with them in the other. The first act is therefore considered empowering and the other enslaving. The hypocrisy has a rationale! It may be therefore empowering to deconstruct the notion of "women's empowerment" itself. The sad fact is that we are caught up in the discourse of empowerment. Everyone these days is for "women's empowerment." And it is taboo to question this dogma. But let us ask, where does this word come from? Does it come from the Islamic discourse or its textual sources? The Qur'an does not talk about "women's empowerment." Neither does Hadith. Neither does the Islamic literature produced by authorities and scholars of varied persuasions over the centuries. If in doubt please tell me what is the Arabic term for "empowerment" and where do you find it in the Islamic textual sources? Women's empowerment is a term foreign to Islamic discourse. And like other foreign terms it has to be examined carefully before we start using it and submit to its dictates. Let us face it: It is a foreign term. And like other foreign terms it has to be examined carefully before we start using it and submit to its dictates. The term as used today comes from the feminist discourse. And it brings with it the entire feminist agenda. Simply stated, the ideology of women's empowerment means establishing an absolute-no-holds-barred-equality between men and women. Dozens of international organizations are devoted to promoting “women's empowerment” and use the term interchangeably with “gender equality” and “gender mainstreaming.” At a more basic level it means fighting for your rights. As American feminist Gloria Steinem said, “Power can be taken, but not given. The process of the taking is empowerment in itself.” Let us contrast this with Islamic history. The pre-Islamic Meccan society, like all Jahiliyya societies then and now, had its share of the weak and the downtrodden. Women were oppressed. So were slaves. Anyone belonging to another tribe was discriminated against. Did the Prophet, Sall-Allahu alayhi wa sallam, go to them and say I have come to empower you? Did he invite them to start an empowerment movement? If he did, the seerah and Hadith books do not record it. Rather his message to everyone was, "Become a believer and you will be successful." The promise was falah, the eternal and ultimate success, to be achieved through iman (faith) and taqwa (righteous action performed with the fear of displeasing Allah). To men and women, to slaves and masters, the rich and poor, Arabs and non-Arabs, the Prophet, Sall-Allahu alayhi wa sallam, said one thing: يَأَيُّهَا النَّاسُ ، قُولُوا : لا إِلَهَ إِلا اللَّهُ تُفْلِحُوا "O people, say there is no god but Allah and you will be successful." Belief in Allah and submission to His commands were the road to falah. The society that was so built did eliminate the injustices to the slaves and women and the poor and all the downtrodden people. But the path to that uplifting was not through the talk of empowerment. Rather it was through an exactly opposite strategy. Islam did not urge women to fight for their rights; it urged the men to discharge their responsibilities toward the women, fearing Allah. It did not urge the poor to fight for their rights; it urged the wealthy to discharge their responsibilities toward the poor, fearing Allah. It also urged the women to discharge their responsibilities toward their husbands. In fact it changed the focus of everyone from their rights to their responsibilities. For in the Hereafter we'll be held accountable for our responsibilities, not our rights. If we were shortchanged on our rights here, we will be fully compensated there. But if we were negligent in discharging other’s rights on us, we will have to pay heavily for it there. Needless to say, with everyone concerned with their responsibilities, the rights of the others are automatically secured. Further, with justice being a supreme goal of Islam, redressing injustices becomes everyone’s job not just those of the victims. With this approach Islam obtained justice in the society but without the incessant friction and disharmony that is an essential result of an ongoing fight. It uplifted women without instituting a perpetual gender war. As Imam Zaid Shakir notes: “Islam has never advocated a liberationist philosophy.” Islam uplifted women without instituting a perpetual gender war. It never advocated a liberationist philosophy. The language of empowerment is diametrically opposed to it. It makes everyone focus on their rights, not their responsibilities. The battle cry is, watch out for yourself for no one else will. This then becomes a self-fulfilling prophecy. With no one being primarily concerned with discharging their responsibilities, securing your rights becomes a lifelong struggle. You will only get those rights for which you fight. Hence the perpetual campaign for women's empowerment. What has that led to? The exact opposite of what it aimed at. The empowerment rhetoric did not end exploitation of women; it actually has opened exciting new avenues for it. As Dr. Brooke Magnanti wrote in the Telegraph, “Too often the word is used as a smokescreen for increasing consumerism, a cousin of L'Oreal's 'because you're worth it' whereby you can presumably empower yourself by buying shoes and pretty little journals, which is somehow worthier than simply buying things because you need or like these things. Or worse still, by landing some 9-to-5 corporate grinding job.”[2] But it has done much more. It has destroyed the home and family beyond recognition. Even more, it has drastically changed men and women. Here are the words of Father John McCloskey, a Catholic priest lamenting the disaster that this world has faced. There is something radically wrong with the family and the relationship between the sexes in the West as we rapidly approach the third millennium of the Christian era... Indeed it would be hard to find similar situations in history, unless it be the pre-Christian paganism of the Roman Empire (cf. St. Paul's Letter to the Romans l: ll-20) or the behavior of the barbarian hordes of central Asia as they poured into a weak and decadent empire... Today, in societies that are nominally Christian, we witness the phenomenon of women who do not act like women, nor men like men, nor families like families. Codes of moral behavior that have made the family the central unit of society and have been the "guardrails" of civilization for centuries have been discarded as antiquated."[3] If we blindly follow the talk of women's empowerment, we will also be headed to this lizard's hole. Or we can follow the path of falah shown by the Prophet, Sall-Allahu alayhi wa sallam and say goodbye to the borrowed language and borrowed ideologies. The Women’s Mosque organization was started by two ladies, a comedy writer and a lawyer, as a reaction to their “mistreatment” at some other mosque. The “mistreatment” consisted in somebody in that mosque gently pointing them upstairs to a separate area for women. They apparently thought that the separate upstairs space that had been provided was beneath them. One wonders if that is the attitude of a humble servant of God. In reaction they organized an event that violated the commands of the same God whom they so desperately wanted to serve. And they started a first ever “protest mosque.” Among other firsts, it also encouraged women to “enter the mosque in the type and style of clothing in which they feel comfortable.” In other words it decreed that Islam does not prescribe any dress code for prayers. Anyone who thought otherwise was asked to keep their opinions to themselves. It asked that no woman should remind another woman to, say, cover her head while praying. If the mosque was a consecrated space which imposed its own rules of decorum and proper conduct, including dignified and modest attire, the “Women’s Mosque” had nothing to do with that. Such is the tragedy when we become consumed by our desires. These ladies and their sympathizers would do well to listen to the words of Imam Zaid Shakir: “Our fulfillment does not lie in our liberation, rather it lies in the conquest of our soul and its base desires. That conquest only occurs through our enslavement to God.” The empowerment rhetoric did not end exploitation of women; it actually has opened exciting new avenues for it. Does Islam ask the women to get sacred knowledge? Absolutely. And today, unlike the bleak picture painted by the marketing department of Women’s Mosque, women are very active in seeking religious knowledge. They are doing it from their homes over the phone and Internet; in gatherings arranged at private homes; in schools established for this purpose. And they are doing it in mosques as well. There are some institutions who have thousands of women studying with them from their homes. They are studying Arabic, Hadith, Fiqh, Qur’an, and so on. May Allah bless these efforts and multiply them. This is the right answer to the problem of women education. Not a Jumuah khutbah delivered by a woman once a month. The organizers of the Women’s Mosque are right that for proper education women need a safe space where they are by themselves. Where they can discuss their problems freely, get inspired by other sisters, and seek both emotional and intellectual fulfillment from them. Where they do not have to act like men or compete with them. Where women can be women. If one is guided by Islamic teachings and not the talk of empowerment then one could easily see that it should lead to the development of female only schools, colleges, and youth groups. [1] For a detailed discussion of the fiqhi ruling on women leading prayers, see Imam Zaid Shakir’s article at http://www.newislamicdirections.com/nid/articles/female_prayer_leadership_revisited. But the matter is simple to understand even without a detailed technical discussion. Dr. Salman Nadvi, who headed the Islamic Studies department at the University of Durban until his retirement and who is the son of the illustrious scholar Allama Sulaiman Nadvi, said: “If Allah wanted women to lead their own Jumuah prayers He would have asked the Prophet to order this and would have asked the Ummahat al-Mu’mineen to lead the prayers.” [2] http://www.telegraph.co.uk/journalists/dr-brooke-magnanti/ [3] http://www.catholicity.com/mccloskey/singlesexedu.html al-balagh

An Intelligent Mu'minah's Response to an Aunt's Rebuttal of a Mufti's Fatwa "Assalaamu Alaikum! Apa, kindly read below. I do not wish to enter into the debate with you, but just as you sent me something to read with which I disagree, I thought I should send you something as well. Given my privilege as a woman, I only degrade myself by trying to be something I'm not--and in all honesty--don't want to be: a man. As women, we will never reach true liberation until we stop trying to mimic men, and value the beauty in our own Allah-given distinctiveness. On March 18, 2005 Amina Wadud led the first female-led Jumuah (Friday) prayer. On that day women took a huge step towards being more like men. But, did we come closer to actualizing our Allah-given liberation? I don't think so. What we so often forget is that Allah has honoured the woman by giving her value in relation to Allah-not in relation to men. But as western feminism erases Allah from the scene, there is no standard left-but men. As a result the western feminist is forced to find her value in relation to a man. And in so doing she has accepted a faulty assumption. She has accepted that man is the standard, and thus a woman can never be a full human being until she becomes just like a man-the standard. When a man cut his hair short, she wanted to cut her hair short. When a man joined the army, she wanted to join the army. She wanted these things for no other reason than because the 'standard' had it. What she didn't recognize was that Allah dignifies both men and women in their distinctiveness--not their sameness. And on March 18, Muslim women made the very same mistake. For 1400 years there has been a consensus of the scholars that men are to lead prayer. As a Muslim woman, why does this matter? The one who leads prayer is not spiritually superior in any way. Something is not better just because a man does it. And leading prayer is not better, just because it's leading. Had it been the role of women or had it been more divine, why wouldn't the Prophet have asked Ayesha or Khadija, or Fatima-the greatest women of all time-to lead? These women were promised heaven-and yet they never lead prayer. But now for the first time in 1400 years, we look at a man leading prayer and we think, 'That's not fair.' We think so although Allah has given no special privilege to the one who leads. The imam is no higher in the eyes of Allah than the one who prays behind. On the other hand, only a woman can be a mother. And Allah has given special privilege to a mother. The Prophet taught us that heaven lies at the feet of mothers. But no matter what a man does he can never be a mother. So why is that not unfair? When asked who is most deserving of our kind treatment? The Prophet replied 'your mother' three times before saying 'your father' only once. Isn't that sexist? No matter what a man does he will never be able to have the status of a mother. And yet even when Allah honors us with something uniquely feminine, we are too busy trying to find our worth in reference to men, to value it-or even notice. We too have accepted men as the standard; so anything uniquely feminine is, by definition, inferior. Being sensitive is an insult, becoming a mother-a degradation. In the battle between stoic rationality (considered masculine) and selfless compassion (considered feminine), rationality reigns supreme. As soon as we accept that everything a man has and does is better, all that follows is just a knee jerk reaction: if men have it-we want it too. If men pray in the front rows, we assume this is better, so we want to pray in the front rows too. If men lead prayer, we assume the imam is closer to Allah, so we want to lead prayer too. Somewhere along the line we've accepted the notion that having a position of worldly leadership is some indication of one's position with Allah. A Muslim woman does not need to degrade herself in this way. She has Allah as a standard. She has Allah to give her value; she doesn't need a man. In fact, in our crusade to follow men, we, as women, never even stopped to examine the possibility that what we have is better for us. In some cases we even gave up what was higher only to be like men. Fifty years ago, society told us that men were superior because they left the home to work in factories. We were mothers. And yet, we were told that it was women's liberation to abandon the raising of another human being in order to work on a machine. We accepted that working in a factory was superior to raising the foundation of society-just because a man did it. Then after working, we were expected to be superhuman-the perfect mother, the perfect wife, the perfect homemaker-and have the perfect career. And while there is nothing wrong, by definition, with a woman having a career, we soon came to realize what we had sacrificed by blindly mimicking men. We watched as our children became strangers and soon recognized the privilege we'd given up. And so only now-given the choice-women in the West are choosing to stay home to raise their children. According to the United States Department of Agriculture, only 31 percent of mothers with babies, and 18 percent of mothers with two or more children, are working full-time. And of those working mothers, a survey conducted by Parenting Magazine in 2000, found that 93% of them say they would rather be home with their kids, but are compelled to work due to 'financial obligations'. These 'obligations' are imposed on women by the gender sameness of the modern West, and removed from women by the gender distinctiveness of Islam. It took women in the West almost a century of experimentation to realize a privilege given to Muslim women 1400 years ago. Given my privilege as a woman, I only degrade myself by trying to be something I'm not--and in all honesty--don't want to be: a man. As women, we will never reach true liberation until we stop trying to mimic men, and value the beauty in our own Allah-given distinctiveness. If given a choice between stoic justice and compassion, I choose compassion. And if given a choice between worldly leadership and heaven at my feet-I choose heaven. From The majlis

Unhealthy Rivalry: Feminism and More وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا Do not covet something in which Allāh has made some of you superior to others. For men there is a share of what they earned, and for women, a share of what they earned. Pray to Allāh for His grace. Surely, Allāh is All-Aware of everything. (An-Nisā’, 4:32) This āyah was revealed in response to questions regarding disparity between men and women. Sayyidah Umm Salamah, the mother of believers, looking for an explanation, observed: “Men take part in battles and we do not. We do not take part in combat so we can become martyrs. Also our share in the inheritance is half theirs.” According to another report from ʿIkrimah some women said “We deeply desired that Allāh would let us participate in battles so we would get the same reward as men.” According to another report a woman was concerned that since women have half the share in inheritance and are given half the weight as witnesses in many cases, they would also get half the reward of men for all good deeds. Lest anyone influenced by feminist ideology jump into confusion here, women were not seeking equal rank in the family or tribal hierarchy; they were rather concerned about rewards in the Hereafter. They wanted to make sure they would get equal wages of piety for equal piety. And they were assured, here as well as at many other places in the Qur’ān, that the rewards for good or bad deeds are the same for men and women. While we are encouraged to compete with each other in performing good deeds, we should not get carried away with the idea of competition. Feminism is the result of taking competitiveness to extremes by seeking everything for women that applies to men. This is its foundation and this foundation is being demolished in no uncertain terms here. If men are superior in some respects (like physical strength) so be it. That is Allāh’s plan. If they are given the sole responsibility for earning a living for the family and therefore are given a bigger share in the inheritance in most circumstances, so be it. Their abilities are not the same. Their spheres are not the same. But within their sphere, ultimately everyone will get the rewards based on their own effort and ability. If they listen to this āyah, women will be content being women and will lead happy lives. But the message is not to be limited to its immediate context. It is general and applies to all unhealthy rivalry. We have not been created equal in our appearance, skin color, physical strength, talents, and abilities. We should not waste any time comparing ourselves with others and lamenting our disadvantages in any of these things. We submit to the Will of Allāh in everything that is beyond our control. But we try to do the best in areas where we have been given freedom of action. And we seek Allāh’s grace and mercy all the time. Most of the psychological problems in the world would go away if we followed this one gem of advice. Qur'an Reflections - Juz Five Albalagh

The Value of Women in Islam In the Quran Hadith, to quote just a few.... There are many more verses of the Qur'an and hadith of our Prophet sallallaahu 'alayhi wasallam which give women in Islam a value which no other religion has. Where women of other religions have had to fight for their rights, Islam has granted women their rights without having to ask or fight for. A Muslim woman does not need to degrade herself by wearing the mantle of feminism . She has Allah as a standard. She has Allah to give her value; she does not need a man as a standard, nor does she need to go out and demand to be valued!

Wealthy person Discharging Sadaqatul Fitr on behalf of his minor children Q: Is it necessary for a wealthy person to discharge the sadaqatul fitr on behalf of his minor children? A: It is necessary for a wealthy person to discharge the sadaqatul fitr on behalf of his minor children. فيخرجها عن نفسه وأولاده الصغار الفقراء (مراقي الفلاح مع حاشية الطحطاوى ص723, الدر المختار مع رد المحتار 2/361) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Slaves of Allah ta'ala control their entertainment time. The TV, internet, football etc. do not control them.

Those who were slaves of Allah ta'ala, for them the winds, the fire, the sun, moon and earth were slaves

Valuing the Month of Ramadān By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh We have all been blessed with the month of Ramadān many times during the course of our lives. For some, the number will be a single figure, and for others double figures. However, for the majority of us, the month of Ramadān is just another month; it comes and goes like any other. In relation to valuing this great month, there are many questions we need to ask ourselves. We may be well acquainted with all the virtues of the month of Ramadān; but do we take advantage of these virtues? The most important way of measuring whether we value the month of Ramadān or not is to ask the question: Have we acquired the goal of Ramadān during any of the previous months of Ramadān, which is to acquire taqwā? If we have not yet achieved this goal, then we need to ask ourselves whether we have made it an objective in this coming Ramadān? Remember that in the famous hadīth of Kā‘b ibn ‘Ujrah radhiyallāhu ‘anhu, the Prophet sallallāhu ‘alayhi wasallam and Jibra’īl ‘alayhis salām cursed those who fail to attract the Forgiveness of Allāh ta‘ālā during the month of Ramadān. To help us truly value the month of Ramadān, we need to take lessons from the Ramadān of those who did value this blessed month. Let us take a glimpse at how our pious predecessors spent the month of Ramadān: • Aswad ibn Yazīd rahimahullāh would complete the Qur’ān every second night in Ramadān. (Siyar-A‘lām-An-Nubalā’) • Sa‘īd ibn Jubayr rahimahullāh would spend the time between Maghrib and ‘Ishā’ [which normally people spend in resting] in tilāwah and would recite the whole Qur’ān in one sitting. (The ‘Ishā’ salāh would be delayed.) (Ibid) • Hammād ibn Abī Sulaymān rahimahullāh would feed 500 people for iftār during Ramadān. (Ibid) • Qatādah rahimahullāh would complete the Qur’ān every third day during the first twenty days of Ramadān and every night in the last ten days. (Ibid) • Ibn Shihāb Zuhrī rahimahullāh would say, “Ramadān is nothing but for tilāwah of the Qur’ān and to feed people.” (Latā’if-ul-Ma‘ārif) • Imām Abū Hanīfah rahimahullāh and Imām Shāfi‘ī rahimahullāh would complete the Qur’ān twice daily in the month of Ramadān, with the latter completing the Qur’ān one more time during the night of ‘Īd and yet again during the day. • Imām Mālik rahimahullāh and Sufyān Thawrī rahimahullāh both would leave their everyday engagements and spend the whole time in the recitation of the Qur’ān. (Latā’if-ul-Ma‘ārif) • Imām Bukhārī rahimahullāh used to complete the Qur’ān 41 times in the Month of Ramadān; once every day, once during the whole month in the tarāwīh prayer, and ten juz daily in Tahajjud salāh. • Hājī Imdādullāh rahimahullāh never slept in the blessed month of Ramadān. After the Maghrib salāh, two huffāz led him in nafl salāh, reciting one juz each until ‘Ishā’ salāh. After ‘Ishā salāh, two huffāz would recite one after the other until half the night, and then another two huffāz would recite one after the other in Tahajjud salāh. In essence, the whole night was spent in worship. • Hadrat Mawlānā Rashīd Ahmad Gangohī rahimahullāh, even at the age of seventy, would spend all his time in worshipping Allāh ta‘ālā, fasting - despite the heat, and performing twenty raka‘āt nafl after the Maghrib salāh, reciting at least two juz in them. He would then also spend two and a half to three hours during the night in Tahajjud salāh, amongst his many other devotions during the day. • Shaykh-ul-Hind rahimahullāh would spend the whole night listening to the Qur’ān. It was common that he would stand in one place and the reciters would change over and take rest. • Qāri Fatah Muhammad Pānipattī rahimahullāh during his later life would spend the time after tarāwīh salāh until subh sādiq reciting ten juz of the Qur’ān, taking extra care in tajwīd. • Mawlānā Manzūr Nu‘mānī rahimahullāh states that Mawlānā Ilyās rahimahullāh daily average of tilāwah in Ramadān was 35 juz, with concentration and understanding of the text. Moreover, the women folk in his home, together with their daily practices of dhikr and tasbīhāt, at times, would complete a whole Qur’ān in one day. • It is stated about Hadrat Mawlānā Yahyā rahimahullāh that, during one Ramadān which he passed in mīrat, he would recite the Qur’ān once daily and would complete it by the time of iftār. • Shāh Abd-ur-Rahīm Raipūrī rahimahullāh used to spend the whole night reciting the Qur’ān, and in twenty four hours he would rarely sleep more than an hour. • Shaykh-ul-Hadīth, Mawlānā Muhammad Zakariyyā rahimahullāh himself completed one Qur’ān daily during the month of Ramadān, and he kept up this practice for more than forty years. Let us also value this blessed month and make the most of this great opportunity granted to us by Allāh ta‘ālā by making full use of its every moment and by using it to maximise our rewards, acquire taqwā and achieve salvation in the Hereafter. Āmīn. © Riyādul Jannah Islamic Da'wah Academy

PART TWO A SNAPSHOT OF THE AMAL (PRACTICE) OF THE SALAF-US-SALIHEEN We shall now provide a snapshot of the Taraweeh Amal (actual practice) of all the Salaf-us-Saliheen – a practice that was mass-transmitted from generation to generation before being recorded in detail in the authoritative books of Fiqh of all Madh-habs. The fact that every report of the Fuqaha-e-Mutaqaddimeen (the early Fuqaha during and in close proximity to the era of the Salaf-us-Saliheen) pertaining to the Taraweeh Amal (actual practice) of the Salaf-us-Saliheen conforms exactly to what Allamah Ibn Qudamah stated, leaves not the slightest doubt that the minimum base of 20 raka’ts was the unanimous practice of the Salaf-us-Saliheen. While reading the eye-witness accounts, testimonies, and ruling of the Salaf-us-Saliheen with regards to Taraweeh below, bear in mind that the specification or special emphasis on a particular number that is not explicitly found in the Sunnah causes a practice to become a reprehensible Bid’ah according to Ijma’ (consensus). To illustrate this concept of Bid’ah, if a Salafi mutation today were to introduce a “fast-track” or “instant” Taraweeh of 4 raka’ts in mosques around the world, or another deviant sect were to extend the 20 raka’ts Taraweeh practice of Ramadhan to other sacred months of the year, believing that Taraweeh is just another name for Tahajjud and thus permissible throughout the whole year, then such innovations would be classed as reprehensible Bid’ahs according to the Shariah. According to this principle of Bid’ah which the Salafis accept wholeheartedly, Imam Ahmad ibn Hanbal, Imam Shafi’i, and the Salaf-us-Saliheen who all condoned and adopted the widespread specification of 20 raka’ts for Taraweeh, as shall be demonstrated below, were all completely complicit in the perpetration of wholesale Bid’ah. Bear in mind that there existed literally hundreds of thousands of Ulama-e-Haqq besides the Four Imams during that blessed era, each one the staunchest upholder of the Haqq who would never have hesitated for a second in condemning most vociferously the slightest of deviations. Such Ulama bore not the slightest resemblance to the so-called “Ulama-e-Haqq” of today whose salient feature is cowardice and Kitmaanul Haqq (being silent regarding the truth). Yet not one authority who witnessed and transmitted the practice and ruling of Imam Ahmad Ibn Hanbal, Imam Shafi’i, Imam Malik, Imam Abu Hanifah, etc. have reported anything different to what Allamah Ibn Qudamah has stated with regards to the Amal (practice) of the Salaf-us-Saliheen. And not one record exists of a single objection from the droves of Ulama-e-Haqq of the Salaf-us-Saliheen and of subsequent generations regarding the Bid’ah specification of a number not found in the Sunnah. Perhaps the Salafis believe that Imam Shafi’i and other Imams of the Salaf-us-Saliheen were hallucinating when they explicitly testified to having witnessed the Salaf-us-Saliheen of Makkah, Madinah, Iraq, etc. to be praying 20 raka’ts? Or perhaps all the Salaf-us-Saliheen at some point in time conspired together in all the lands to displace the Ijma’ practice of the Sahabah (radhiyallahu anhum) and secretly institute a Bid’ah, while simultaneously managing to silence the hundreds of thousands of Ulama-e-Haqq who would have existed during that era and in subsequent eras? Or perhaps Taraweeh was an intensely dark, obscure and private matter that was surreptitiously enacted in all the mosques of the Ummah, including the Haramain (Makkah and Madinah), thus making it an extremely complex task for the Four Imams and other Fuqaha to surgically extract the number of raka’ts from the crowds of masses, including themselves, who all would have been participating fervently in this mysterious practice for hours on end, every evening during Ramadhan? Perhaps when Hazrat Umar (radhiyallahu anhum) re-enacted the Taraweeh prayers in congregation, based on the Sunnah of Rasulullah (sallallahu alayhi wasallam), and accepted by the Ijma’ of the Sahabah (radhiyallahu anhum), the subsequent generations of Salaf-us-Saliheen somehow lost count of the number of raka’ts they had witnessed first-hand and been taught to pray, and 8 raka’ts transformed instantly into 20 raka’ts? Or perhaps this issue serves as yet another example that exposes vividly the massive disparity that exists between the Maslak (way) of the Salaf-us-Saliheen and the Maslak of the Salafis, whose satanic “success” in this age in displacing so widely the exact Taraweeh practice of the Salaf-us-Saliheen demonstrates the lethal potential of the Salafi methodology to transform and mutate the Deen of the Ummah within a matter of a few years. THE AMAL (PRACTICE) OF THE SALAF-US-SALIHEEN OF MAKKAH, MADINAH, IRAQ AND THE WHOLE UMMAH Imam Shafi’i describes unambiguously in his famous Kitaab, ‘al-Umm’, the specified number of raka’ts prayed by the Salaf-us-Saliheen of Makkah and Madinah: “I saw [them] in Madinah standing up for prayer for 36 raka’ts. However, 20 raka’ts is more beloved to me since it was related on the authority of Umar, and in the same manner [i.e. for 20 raka’ts] they [i.e. the Salaf-us-Saliheen of his era] would stand up for prayer at Makkah and pray 3 raka’ts Witr.” Imam Abu Yusuf (d. 182), in his Kitab al-Athar, narrates via Imam Abu Hanifah and Hammad (ibn Abu Sulayman) from Hazrat Ibrahim al-Nakha’i (d. 96 AH), the great Tabi’i of Iraq – the other major centre of learning to which thousands of Sahabah (radhiyallahu anhum) had migrated and which had become the political capital of the Muslim empire during the era of the Khulafa-e-Rashideen: “The people [i.e. the Sahabah and Tabi’een] would pray 5 Tarweehaat [sets of 4 raka’ts] in Ramadhan.” In al-Mudawwanah, Ibn al-Qasim (d. 191 AH), the major student and primary source of the rulings of Imam Malik, relates Imam Malik’s statement in defence of the practice of 36 raka’ts (20 + 16) in Madinah: “This is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.” Imam Tirmidhi (d. 279 AH), the student of Imam Bukhari, makes it clear explicitly in his Sunan that the minimum base of 20 raka’ts was the practice of the Salaf-us-Saliheen. The only ikhtilaaf he reports is the practice of the people of Madinah who would pray an extra 4 raka’ts in each period of rest: “The Ahlul Ilm (the Ulama of the Salaf-us-Saliheen) differed over the night prayer of Ramadan. Some were of the view that one is to pray 41 raka’ts [i.e. 20 raka’ts + 16 raka’ts Nafl + 5 witr] including Witr. This is the view of the people of Madinah, and this is what the Amal (practice) is upon according to them in Madinah. However, the majority of the Ahlul Ilm are upon what was reported from Ali, ‘Umar, and others from the Sahabah (radhiyallahu anhum) of Nabi (sallallahu alayhi wasallam), that it is twenty Rak’ah. This is the view of Sufyan Ath-Thawri, Ibn Al-Mubãrak and Ash-Shafi’i. Ash-Shafi’i said: “And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.” Ahmad said: “There are various reports concerning this.” He did not judge according to any of them. Ishaq [ibn Rahawayh) said: “Rather, we prefer forty-one Rak’ah according to what has been reported from Ubayy bin Ka’b.” Ibn Al-Mubarak, Ahmad and Ishaq preferred that one perform the Salat with the Imam during the month of Ramadan, while Ash-Shafi’i preferred that one pray alone if he is a Qari.” Imam al-Tahawi (d. 321 AH) stated in his book, “Ikhtilaf al-Ulama”: “Our companions (i.e. the Imams of the Hanafi madh-hab) and Imam al-Shafi’i would pray 20 rakats other than witr. Malik said [that it is] 39 rakats including Witr – 36 rakats plus Witr – and he said that this was the age-old practice which the people have not ceased to be upon, [based] on the authority of Saa’ib ibn Yazeed (radhiyallahu anhu) that they would stand in Ramadan for 20 raka’ts, and that they would support themselves on staffs during the time of Umar ibn al-Khattab. Al-Hasan bin Hayy from Amr ibn Qays from Abul Husnaa [reported] that Ali ibn Talib (radhiyallahu anhu) ordered a man to lead them in Salaat for 20 raka’ts in the month of Ramadhan” Abul Qasim al-Khiraqi (d. 334 AH), the long-serving student of the eldest son of Imam Ahmad ibn Hanbal, states in his Mukhtasar, the earliest Hanbali Fiqh manual which was written solely for the purpose of recording the positions of Imam Ahmad ibn Hanbal: “The standing (of prayer) in the month of Ramadhan is 20 raka’ts” To be continued….