ummtaalib

Fasting for one Commencing a Journey in Ramadhaan Q: A person intends travelling during the course of the day and at the time of Subh Sadiq (when the fast commences) he is still in his hometown? Is it permissible for him not to fast? A: It is compulsory for a person who is present in his hometown at the time of Subh Sadiq to fast. Since he only intends travelling during the course of the day the concession of not fasting does not apply to him. Hence, if he does not keep the fast he will be sinful. (Ahsanul Fataawa vol.4 pg. 447) ومنها السفر الذي يبيح الفطر وهو ليس بعذر في اليوم الذي أنشأ السفر كذا في الغياثية فلو سافر نهارا لايباح له الفطر في ذلك اليوم وإن أفطر لا كفارة عليه بخلاف ما لو أفطر ثم سافر كذا في محيط السرخسي (الفتاوى الهندية ج1 ص206) (وللمسافر الذي أنشا السفر قبل طلوع الفجر إذ لايباح له الفطر بإنشائه بعد ما أصبح صائما بخلاف ما لو حل له مرض بعده فله (الفطر) لقوله تعالى فمن كان منكم مريضا أو على سفر فعدة من أيام أخر … (وصومه) أي المسافر (أحب إن لم يضره) لقوله تعالى: ,أن تصوموا خير لكم (مراقي الفلاح ص686) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach

Eye drops and contact lenses while fasting Q. Whilst fasting, is it okay for me to use contact lenses? Can I also apply eye drops in my eyes whilst fasting? (Question published as received) A. The usage of contact lenses and eye drops in the eyes whilst fasting does not invalidate the fast. Accordingly, you may make use of contact lenses and eye drops in the eyes while fasting. (Al Bahrur-Ra’iq, 2/273) And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Discharging Sadaqatul Fitr before Ramadhaan Q: Is it permissible to discharge the sadaqatul fitr before the month of Ramadhaan? A: It is permissible; however discharging it in the month of Ramadhaan is more rewarding. (وصح أداؤها إذا قدمه على يوم الفطر أو أخره) اعتبارا بالزكاة والسبب موجود إذ هو الرأس ( بشرط دخول رمضان في الأول ) أي مسألة التقديم ( هو الصحيح ) وبه يفتى جوهرة و بحر عن الظهيرية لكن عامة المتون والشروح على صحة التقديم مطلقا وصححه غير واحد ورجحه في النهر ونقل عن الولوالجية أنه ظاهر الرواية قلت فكان هو المذهب (الدر المختار مع رد المحتار 2/367,فتاوى محمودية 14/392) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Zakaat on Bad Debts Q: What is the shar’iee ruling regarding a debt that is owed to a person who has no hope of receiving the money? A: If the debtor blankly denies owing the creditor and there is no way to retrieve the money, then zakaat will not be waajib upon the debt. However, if he is unable to pay it due to financial constraints and wishes respite, then zakaat will be waajib on the debt. (فلا زكاة على مكاتب)…(ودين) كان (جحده المديون سنين) ولا بينة له عليه (ثم) صارت له بأن (أقر بعدها عند قوم) وقيده في مصرف الخانية بما إذا حلف عليه عند القاضي أما قبله فتجب لما مضى (وما أخذ مصادرة) أي ظلما (ثم وصل إليه بعد سنين) لعدم النمو والأصل فيه حديث علي لا زكاة في مال الضمار وهو ما لا يمكن الانتفاع به مع بقاء الملك (ولو كان الدين على مقر مليء أو) على (معسر أو مفلس) أي محكوم بإفلاسه (أو) على ( جاحد عليه بينة) وعن محمد لا زكاة وهو الصحيح ذكره ابن ملك وغيره لأن البينة قد لا تقبل (أو علم به قاض) سيجيء أن المفتى به عدم القضاء بعلم القاضي (فوصل إلى ملكه لزم زكاة ما مضى) وسنفصل الدين في زكاة المال (شامي 2/266) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

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Virtues of Ramadaan # 3 Special gifts to the Ummah In this month, the Ummah of Rasulullah (sallallahu alayhi wasallam) are given these things specially: The smell from the mouth of a fasting person is more sweeter in the sight of Allah than the fragrant smell of musk. On their behalf the fish in the sea seek forgiveness until they break their fast. For them, Paradise is decorated everyday. For them, the evil minded Shaytaan is chained. On the last night of Ramadhaan they are forgiven. (Ahmad) During each day and night of this month, Allah Ta’ala sets free a great number of souls from Hell. And for every Muslim during each day and night, at least one prayer (Du’aa) is certainly accepted. (Bazzaaz)

Virtues of Ramadaan # 2 Sayyiduna Salmaan (radhiyallahu anhu) relates that Rasulullah (sallallahu alayhi wasallam) said, “Ramadhaan is a blessed month. In this month is a night better than a 1000 months. Fasting has been made compulsory and Taraaweeh Sunnah. Whosoever tries drawing nearer to Allah by performing any virtuous deed in this month, for him shall be such reward as if he had performed a ‘Fardh’ in any other time of the year. And whoever performs a ‘Fardh’ for him shall be the reward of seventy ‘Fardh’ in any other time of the year. This is indeed the month of patience, and the reward for patience is Paradise; it is the month of sympathy with one’s fellowmen; this is the month wherein a true believer’s Rizq is increased.” Bayhaqee

Virtues of Ramadaan # 1 Ameen of Nabi (sallallahu alayhi wasallam) Sayyiduna Ka’b Ibne ‘Ujrah (radhiyallahu anhu) relates that Rasulullah (sallallahu alayhi wasallam) said, “Come near the pulpit,” and we came near the pulpit. When he ascended the first step of the pulpit, he said, “Aameen.” When he ascended the second step, he said, “Aameen.” When he ascended the third step, he said, “Aameen.” When he descended, we said, “O the Nabi of Allah (sallallahu alayhi wasallam),we have heard from you today something which we never heard before.” He said, “When I ascended the first step, Jibra’eel appeared before me and said, ‘Woe to him who found the blessed month of Ramadhaan and let it pass by without gaining forgiveness.’ Upon that I said: Aameen. When I ascended the second step, he said, ‘Woe to him before whom your name is mentioned and he does not read durood (Salawaat) upon you.’ I replied: Aameen. When I ascended the third step he said, ‘Woe to him in whose presence his parents or either one of them attains old age, and (through failure to serve them ) he is not allowed to enter Paradise.’ I said: Aameen.” Source

6th Night Taraweeh Summary This summary of the 6th Taraweeh covers the verses from the second quarter of the seventh para (verse 116 of Surah Maa’idah), and concludes midway through the eighth para ( up to the end of Surah An’aam). On the Day of Qiyaamah Allaah will remind Hadhrat Isa (A.S) about his miraculous birth, about the various miracles that Allaah allowed him to perform and about the favours that Allaah bestowed on him and his mother Hadhrat Maryam (A.S). Allaah will then ask him, “Oh Isa, son of Maryam, did you tell the people, ‘Take myself and my mother both as deities instead of Allaah?’” Hadhrat Isa (A.S) will deny that he ever encouraged this and will accede, “You know what is in my heart ¼ I only told them what You had commanded me with i.e. ‘Worship Allaah, Who is my Rabb and your Rabb! ¼ If You punish them, then verily they are Your slaves, and if You pardon them, then surely You are the Mighty, the Wise.” [verses 116, 117 and 118 of Surah Maa’idah]. Surah An’aam commences after Surah Maa’idah. Allaah mentions that it has always been the practice of the kuffaar to ridicule the Ambiya (A.S) and to call them wizards. However, Allaah’s Deen will always conquer and rise, while the kuffaar will suffer a terrible doom for their falsehood. Whereas Allaah provides sustenance to people and does not require any reward from them, other gods cannot provide sustenance for their devotees but rather require sustenance from them. Allaah exhorts Rasululllaah (sallAllaahu-alayhi-wa-sallam) not to be distressed about the aversion of the kuffaar, but to be patient because Allaah will definitely assist him. The Surah makes it clear that none will be required to account for the deeds of another on the Day of Qiyaamah. Every person will be held responsible for his/her own deeds, when the kuffaar will come to learn what their plight shall be. On that day, all kingdom will belong solely to Allaah and none shall have any say in any matter. After describing how Hadhrat Ibraheem (A.S) recognised Allaah as his true Deity, Allaah tells the Quraish if Makkah that his people denied him just as they (the Quraish) deny the message of Rasululllaah (sallAllaahu-alayhi-wa-sallam). The conclusion is drawn from this that the Quraish also stand to face the same destructive consequences as the people of Hadhrat Ibraheem (A.S) did. Allaah also points out that the worst oppressor is the one who lies about Allaah and who rebels against Allaah’s commands. Oppressors will never be successful, especially in the Hereafter. Allaah has promised that the Day of Qiyaamah shall take place. Allaah advises the Mu'mineen never to swear the gods of others so that they do not retort by swearing Allaah. End 7th Para - Start 8th Para Allaah commands Rasululllaah (sallAllaahu-alayhi-wa-sallam) to announce to the people, “Certainly my Rabb has guided me to the straight path ¼ Surely my salaah, all my acts of worship, my life and my death are for Allaah, the Rabb of the universe. He has no partner. With this have I been commanded and I am the first of those who surrender.” [surah An’aam, verses 161, 162 and 163] The following aspects have been emphasised in this Surah: 1) Never ascribe any as partner to Allaah. 2) Treat parents kindly. 3) Never slay your children for fear of poverty because Allaah sustains everyone. 4) Never even come close to acts of promiscuity and immodesty. 5) Never take the life of any person without a legal right to do so. 6) Be just when weighing and measuring. 7) Always speak the truth and implement justice even though it may impact negatively on one’s relatives. 8) Keep your word to Allaah and to fellow man. The Taraweeh recitation concludes with the words: “Verily your Rabb is Swift in punishment and indeed He is the Most Forgiving, Most Merciful.”

5th Night Taraweeh Summary This summary of the 5th Taraweeh covers the entire sixth para together with the first quarter of the seventh (up to verse 115 of Surah Maa’idah). One of the central themes of Surah Maa’idah is that the laws of the Shari'ah must be revered and upheld. In explaining this, the following injunctions have been highlighted: 1) Hunting is prohibited after entering into the Ihraam for Hajj. 2) Only Halaal animals may be consumed when they are slaughtered in Allaah’s name. Carrion is haraam, as is the flesh of: · pigs, · those animals that have been slaughtered in the name of any being besides Allaah, · those animals that have been throttled, · those that were beaten to death, · those that fell to their deaths, · those killed by collision, and · those that died after being attacked by wild beasts. 3. Allaah tells man that he should never attempt to foretell the future by means of omens and other means of divining because such deeds are the practice of sinners. All good and evil are in Allaah’s control. Allaah tells the Muslims that they should have firm faith in their Deen of Islam which Allaah has perfected, thereby completing His enormous bounty on them. Therefore, Muslims should uphold the sanctity of Islam’s injunctions and critically distinguish between the lawful and the unlawful. Muslims are enjoined to abstain from evil and to be grateful. Surah Maa’idah contains laws that pertain to man’s religious, civil, social and political life. This Surah contains detailed guidance about : - · The etiquette of the hajj journey · Revering the beacons of Deen · The perimeters of halaal and haraam · Marriage and interaction with the Ahlul Kitaab (Jews and Christians) · The laws of wudhu, ghusl and Tayammum · Dealing with rebellion · The punishment for robbery and theft · The prohibition of liquor and gambling · The Kaffaara (atonement) for breaking vows and · The detailed laws concerning testimony Allaah ordains that the hand of a male or female thief is to be cut off. The Muslims are also warned against taking the Jews and Christians as friends. Allaah makes it clear that the belief in the ‘Trinity’ constitutes kufr and that enmity and hatred have been entrenched into the hearts of the kuffaar till Qiyaamah. Allaah entreats Rasululllaah (sallAllaahu-alayhi-wa-sallam) not to be grieved about the disbelief of the kuffaar because he is not responsible for them. Surah Maa’idah also states that Jannah is forbidden for the Mushrikeen and that oppressors will have none to aid them against Allaah. Allaah says that those people of the past who adhered to the divine religions of their times will attain salvation if they firmly believed in Allaah and in the Day of Qiyaamah. End 6th Para - Start 7th Allaah also draws man’s attention to the fact that the person who forbids something that Allaah has permitted will be guilty of following his carnal desires (his nafs) instead of Allaah’s injunctions. An example of this is the concept of monasticism that the Christians devised by which they would totally forsake the world and forbid themselves halaal pleasures. This concept is incorrect and impermissible. Allaah reminds the Mu'mineen that they will be taken to task for every oath that they fail to fulfil. The Kaffaara (atonement) for breaching such a promise is that a person should either feed ten poor people, clothe them, set a slave free or fast for three days. Allaah also urges Muslims not to take intoxicants, not to gamble and not to divine the future. Allaah declares these acts to be haraam (temptations) of Shaytaan. Surah Maa’idah mentions how Allaah will question every prophet about his nation. They will declare that they only did as they were told and that Allaah alone knows the reality of all hidden matters. Surah Maa’idah also makes mention of the penalty due for hunting an animal while in the state of Ihraam. Of course, every such situation has its own unique set of circumstances, which will necessitate a unique ruling. These matters should be referred to the men of knowledge.

Guidelines for Spending in the Path of Allāh ta‘ālā By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Spending in the Path of Allāh ta‘ālā is one of the key Commands of Allāh ta‘ālā, and something highly recommended and emphasised many times over in the Qur’ān and ahādīth. Spend in the way of Allāh… (2:195) Who is it that will lend to Allāh a goodly loan, so that He may multiply it for him many times? Allāh withholds and extends, and to Him are you to be returned. (2:245) O you who believe, spend of the good things you have earned, and of what We have brought forth for you from the earth, and do not opt for a bad thing, spending only from it, when you would not accept it [if such a thing were offered to you], except with eyes closed [in disdain]; and know well that Allāh is Free of all Wants, Ever-Praised. (2:267) And spend out of what We have given to you before death overtakes one of you and he says, ‘My Lord, would you not give me respite to a near term, so that I should pay Sadaqah and become one of the righteous?’ (63:10) The Prophet sallallāhu ‘alayhi wasallam was himself extremely generous in spending in the path of Allāh ta‘ālā: ... He [the Prophet sallallāhu ‘alayhi wasallam] was the most generous of people, and he was most generous in Ramadān... (Al-Bukhārī) Spending on others and feeding and helping the destitute were among the first teachings of Rasūlullāh sallallāhu ‘alayhi wasallam. When a group of the early Muslims migrated to Abyssinia, Ja‘far radhiyallāhu ‘anhu explained to the king what the Prophet sallallāhu ‘alayhi wasallam taught: ...He ordered us to worship only Allāh, and not to ascribe partners to Him; and he ordered us to offer salāh, to give charity, and to observe fasting... (Ibn Hishām) When Rasūlullāh sallallāhu ‘alayhi wasallam migrated to Al-Madīnah Al-Munawwarah, he advised the people: ...Spread salām and feed [people]… (At-Tirmidhī) When Abū Sufyān radhiyallāhu ‘anhu was summoned by Heraclius and asked about the Prophet sallallāhu ‘alayhi wasallam, he said: … He orders us to observe salāh and charity and truthfulness and chastity and the joining of ties… (Al-Bukhārī) Heraclius recognised the qualities of a prophet of Allāh ta‘ālā, one of which is charity. Due to its importance in Islām, spending selflessly has remained a speciality of this Ummah, and to this day Muslims spend millions if not billions in charity throughout the world. Alhamdulillāh, in recent times the readiness to spend has further increased, and it is pleasing to note that the younger generation is also, to some degree, keeping up this tradition and good practice of spending in the Path of Allāh ta‘ālā. There follow a number of points that will, inshā’allāh, benefit readers with regards to spending in the path of Allāh ta‘ālā: 1. Maintain the Enthusiasm of Spending Selflessly The command of spending stated in the various verses and ahādīth is to spend solely and purely for the Pleasure of Allāh ta‘ālā, and to have no worldly motive or gain. Allāh ta‘ālā states: The example of those who spend their wealth to seek the pleasure of Allāh and to make firm [their faith] from [the depths of] their souls is like a garden on a foothill on which came a heavy rain, and it yielded its produce two-fold. Even if a heavy rain does not come to it, a light drizzle is enough; and Allāh is watchful of what you do. (2:265) Rasūlullāh sallallāhu ‘alayhi wasallam has said: On the Day of Judgement a so called generous person will be called. Allāh will say to him, ‘Did I not give you in abundance, to the extent that you were independent from everyone?’ The person will reply, ‘Of course, My Lord!’ Allāh will ask him, ‘What did you do with what I had granted you?’ The person will reply, ‘I used to join ties and spend in charity.’ Allāh will say, ‘You have lied!’ The angels will say to him, ‘You have lied!’ Allāh will say, ‘But you had intended that it is said: “Such a person is generous,” and it was said,’… and he will be thrown in to the fire of hell… (At-Tirmidhī) Regrettably, for Muslims in the twenty-first century this attitude of selflessness is in danger of being lost as we gradually pick up modern attitudes and trends. Charity bazaars, charity dinners, charity events and even charity Dīnī programmes are examples of ways in which the soul and spirit of spending selflessly is being destroyed. If this trend continues, the Ummah will slowly lose this selfless attitude, and a time may come when no one will spend even a pound in the Path of Allāh ta‘ālā without expecting something in return, be it fame or something material. Therefore, we should strive to maintain the spirit of spending without any worldly return, so that we may receive the full remuneration in the Hereafter. 2. Value Relief Organisations Charity organisations that do relief and humanitarian work are worthy of support. We should value their efforts and commitment in this cause. They help hundreds and thousands of individuals on an international scale, and bring aid to people in all sorts of conditions and situations, such as the ill, the disabled, those affected by natural disasters, poverty etc. Whilst helping those who are in need, they also help us by assuming the responsibility we have of getting our wealth to the needy. We should realise this and offer them our financial and moral support. 3. Discharging Your Duty It must be understood though, that the actual obligation of getting our zakāh to the eligible recipients ultimately lies with us. It is unfortunate to note that we have taken a back seat in ensuring our wealth reaches the right people effectively. Many people just regard their zakāh as a burdensome responsibility from which they need to absolve themselves, and the first organisation that comes their way is handed their wealth without the slightest thought. Such people look for an opportunity to just dump their obligatory charity somewhere, and believe that they have absolved themselves of their duty to Allāh ta‘ālā. We must remember that if we do not show due diligence in this regard, we will not be absolved in the Court of Allāh ta‘ālā; rather we may find ourselves convicted of two crimes: non-fulfilment of the obligation to spend, and also wasting wealth. Charities, madāris and organisations are our agents, so it is important to understand who we are entrusting with the payment of our zakāh and other charitable spending. As our spending will only be valid when what we give reaches eligible recipients, we should take into consideration the following guidelines when spending and giving to charity organisations and relief agencies: a. Research the organisation and verify its methodology of distribution. b. Research and see whether the people at the organisation are well versed in the masā’il of zakāh and distribution of wealth. c. Research to see who and what their source of Shar‘ī guidance is. d. How quickly is money distributed to the poor, needy and eligible? e. How much zakāh is surplus and for how long does money sit around without it being distributed? 4. Thoughtful Spending One point worthy of consideration when giving in charity is to try and make the best use of one’s wealth. We should keep in mind benefit and need, and also the overall impact of what we spend. Heartrending pictures and scenes displayed by relief organisations may make us feel that all our money should be spent on that one cause. This is an emotional reaction, whereas there are many and varied needs of the ummah that all need to be fulfilled. It is for this reason Allāh ta‘ālā has mentioned eight categories of people as recipients of zakāh, not just one. Allāh ta‘ālā states: The Sadaqāt (prescribed alms) are only to be given to the poor, the needy, to those employed to collect them, to those whose hearts are to be won, in the cause of the slaves and those encumbered with debt, in the way of Allāh and to a wayfarer. This is an obligation prescribed by Allāh. Allāh is All-Knowing, Wise. (9:60) One example of not being thoughtful about where we spend is our lax attitude to giving to madāris (religious schools) operating in poor countries, and even locally. The madāris play a major role in the safeguarding of Dīn. Whilst relief organisations look after the physical well-being of people, the madāris play a role in looking after the spiritual well-being and Īmān of the masses. If all our wealth were channelled in only one direction, the madāris would suffer tremendously, and the Muslim Ummah would face harm globally. So diversity in spending, including relief work and supporting madāris is needed. 5. Don’t Forget Local Needs When spending, many people fail to grasp local needs. They assume that seeing as a whole masjid can be built in a poor country for ten thousand pounds, a fraction of the cost of building a masjid in this country, it is more rewarding to do so. This reasoning is incorrect, as the reward attained is relative to one’s intentions, and need also plays a vital role. If we all thought that way, no masjid would be built in our country, and the needs of local Muslims would be left unfulfilled. There are many important avenues we must contribute to locally, such as masājid, madāris, schools, care, drug counselling, social work etc., which are desperate needs of our time. Schools are finding it increasingly difficult to operate due to a shortage of funding from Muslims. It is time to recognise the importance of our local needs and to spend thoughtfully and effectively, keeping in mind the overall benefit of Muslims. I heard Shaykh Mawlānā As‘ad Madanī rahimahullāh say, ‘In our country [india], life is in danger but not Īmān, and in your country [The UK] life is safe but Īmān is in danger, therefore spend in your own country first.’ It is sad to see that many masājid, madāris, schools and institutes in this country are of a very poor standard, while with donations from this country grand masājid and madāris are constructed in other countries. We should ask ourselves how much of our charity every year goes abroad and how much is spent in this country? Many people tend to think that only institutes abroad are needy, local institutes must be well off because the population is well off. Just because people are wealthy does not mean that institutes are wealthy as well, especially if wealthy people suffer from this misconception. The reality is that many institutes in this country face difficulty in running. So spend in the path of Allāh ta‘ālā selflessly, thoughtfully and responsibly, keeping the many and varied needs of humanity in mind. 6. The Responsibility of those who Collect Charitable Donations The institutes also have a responsibility to spend money wisely. Relief organisations should make sure they work under the supervision of ‘ulamā and muftīs well-versed in the masā’il of zakāh, and strictly follow their guidance, ensuring that the duty of paying zakāh is discharged correctly and on time. Madāris and schools should not take more zakāh than necessary; they should only accept the amount of zakāh appropriate to the number of eligible students studying in their institutes. It is a great responsibility upon relief organisations and charitable institutes to discharge the funds entrusted to them by the public correctly, as they will be questioned about every penny on the Day of Qiyāmah. As far as lillāh is concerned, it too must be spent wisely by masājid, madāris, schools and institutes, making sure not a single penny is wasted. Our pious predecessors, from the time of the Sahābah radhiyallāhu ‘anhum to this day, have always been very particular in this regard, and many astonishing incidents are related in books about the pains they took to ensure funds were handled correctly. © Riyādul Jannah Islamic Da'wah Academy

Q: When is it preferable for one to discharge the sadaqatul fitr? A: It is preferable to discharge the sadaqatul fitr before the Eid Salaah. ( ويستحب إخراجها قبل الخروج إلى المصلى بعد طلوع فجر الفطر ) عملا بأمره وفعله عليه الصلاة والسلام (الدر المختار مع رد المحتار 2/367, مراقي الفلاح مع حاشية الطحطاوى ص725) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question I received the following as a broadcasted message, and would just like to know what is its authenticity: “Menstruation in Ramdan…..It is related in a hadith that Rasoolullah (pbuh) said if a woman reads (at her time of haidh- menstruation). SUB HANAKA ASTAGHFIRULLAHAL LATHEE LA ILAHA ILLA HUWAL HAYYUL QAYYUM 70 times at the time of every salaah or any other istighfaar even if it be astagfirullah only, then she will get the reward of reading 1000 rak’ats of salah, 70 of her sins are forgiven, her status is raised in the eyes of Allah and for every letter of istighfar, she gets a noor and for every vein in the body, one hajj and umrah is written! (Majalisul Abrar)” Jazakallahu khayr. Answer I could not locate this in the popular Hadith books. The reference that is quoted in your query is not of a reliable Hadith-source. The promise of hugely inflated rewards for deeds that are relatively simple and easy is commonly found in fabricated Hadiths. (Tadribur Rawi) One should be cautious in sharing Hadiths like the above, especially since it cannot be traced to an authentic source. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

The treasure of the night It was the advice of Nabi Sulayman’s (alayhis salaam) Mother, ‘O my son! Do not spend much time sleeping at night, because this causes a person to become destitute on the day of Qiyamah.’ (Sunan ibn Majah Hadith1332) Continuous Sunnah The performance of Nafl Salah (Tahajjud) during the latter part of the night or early hours of the morning was a constant practice of Rasulullah (sallallahu’alayhi wasallam). Sayyidatuna Aishah (radiyallahu’anha) says: ‘Do not abandon the Salah of the night, for certainly Rasulullah (sallallahu’alayhi wasallam) would never leave out Tahajjud Salah. If he (sallallahu’alayhi wasallam) was ill or weak, he would perform Tahajjud while sitting.’ (Sunan Abi Dawud Hadith1301; Sahih ibn Khuzaymah Hadith1137) Tahajjud was also an integral part of the lives of the Sahabah (radiyallahu’anhum) who were known to be knights / warriors by day and devout worshippers by night. Rasulullah (sallallahu’alayhi wasallam) has encouraged the Ummah to perform Tahajjud. Ten great benefits The Fuqaha (Jurist) classify Tahajjud as the most significant of all Nafl Salahs. (Tahtawi pg.393) In one Hadith, Rasulullah (sallallahu’alayhi wasallam) said: ‘Be mindful of the night Salah (Tahajjud) for certainly, 1. It was the practice of the pious before you, 2. It is a means of gaining proximity to your lord, 3. It atones sins, and 4. It serves as a barrier from disobedience.’ (Sunan Tirmidhi, Hadith3549; Sahih ibn Khuzaymah, Hadith1135) In other Hadiths, Rasulullah (sallallahu’alayhi wasallam) has described Tahajjud as: 5. The best of Salats after the Fard Salah 6. An honour for a true believer 7. A cause of extreme pleasure to Allah 8. A means of easily acquiring Jannah 9. A protection from sicknesses and diseases. (Targhib, vol. 1 pg. 423-435) 10. The ‘Ulama mention that from among the many benefits of Tahajjud is that it brings Nur (Divine glow) to one’s face and it protects a person from the terror of the day of Qiyamah. The ideal time The best time for Tahajjud Salah is after half of the night passes up to the last part of the night (before Subh Sadiq). It is in the last third of the night that Almighty Allah accepts du’as and proclaims: ‘Is there anyone seeking substance that I may sustain him? Is there anyone seeking forgiveness that I may forgive him.’ (Sahih Bukhari Hadith1145) Hafiz ibn Rajab al-Hambali (rahimahullah) mentioned the following while commenting on the auspiciousness of this part of the night, ‘It is the best times for Salah, at that time the servant is closest to Allah, the doors of the skies are opened and the du’as (supplications) are accepted by Allah Ta’ala.’ (Lataiful Ma’arif pg.56) The second option However, if one is unable to wake up at that part of the night, then one may perform Salatul Layl (Tahajjud) any time after Esha Salah. Rasulullah (sallallahu’alayhi wasallam) said, ‘Whatever is performed after Esha Salah is counted from the night, i.e. it will be considered as Salatul Layl – Tahajjud.’ (Targhib vol.1 pg.430; Shami vol.2 pg.24) It was also the practice of some Sahabah (radiyallahu’anhum) to perform their Tahajjud before sleeping. (ibn Abi Shaybah Hadith6679) One should bear in mind that it is Mustahab (preferable) to offer the Witr Salah last, i.e. after the Tahajjud Salah/Salatul Layl. (Sahih Bukhari Hadith998; Shami vol.1 pg 369) However during Ramadhan, one should offer the Witr with congregation even though one intends to perform Tahajjud later on. (Mirqat vol. 3 pg. 386) One who is uncertain of awakening at the latter part of the night should offer Witr before sleeping and if one awakens later during the night, one may offer the Tahajjud Salah. However, without repeating the Witr. (Shami vol. 1 pg. 238) Inspirational words Imam Ahmad ibn Hambal (rahimahullah) was so inspiring when he said: ‘Surprising is the condition of he who knows that Jannah is being adorned above him and the Jahannum is being lit beneath him, and he continues to sleep between the two?’ (al-Matjarur Rabih pg.130) An elderly friend once mentioned to me that his wife, has a list of close friends whom she gives wake-up calls to every morning at Tahajjud time. How noble and inspirational! May Allah Ta’ala grant us the ability to inculcate this most virtuous, yet neglected practice of our Beloved (sallallahu’alayhi wasallam). Amin. The approach of Ramadan offers an ideal opportunity to inculcate the habit of practicing this salient Sunnah of our beloved Master (sallallahu’alayhi wasallam)

4th Night Taraweeh Summary This discussion begins with the last quarter of the fourth para (beginning of Surah Nisaa), and concludes with the end of the fifth para (verse 147 of Surah Nisaa). This part of Surah Aal Imraan discusses both the Battles of Badr as well as the Battle of Uhud. During the Battle of Badr the Muslims were only 313 in number and did not even have sufficient arms to fight with. On the other hand, the Mushrikeen were over a thousand and were armed to the teeth. However, Allaah sent thousands of angels to assist the Muslim army and they convincingly vanquished the enemy. This battle was a prelude to all the subsequent battle fought. Consequently, to avenge their defeat at Badr the Mushrikeen of Makkah mustered a large force to attack Madinah the following year. The two armies locked in combat near Mount Uhud. The Muslims were on the brink of victory when a mishap on the part of some Muslims lost the battle to the kuffaar. Instead of remaining at their posts as instructed, they left their posts to gather the booty. As a result of this, the tide of victory was converted into a bitter defeat which also left a serious injury on Rasululllaah (sallAllaahu-alayhi-wa-sallam)’s face. The Munafiqeen (hypocrites) also plotted against the Muslims and made every effort to cause discord within the ranks of the Muslims. In this part of the Surah, Allaah points out the weaknesses of the Muslims and details corrective measures to check these. Allaah also mentions the people who misinterpret the verses of the Qur'aan to meet their own ends. Such people are warned about a terrible punishment from Allaah. Allaah also forbids the Mu'mineen from taking the kuffaar as their confidantes. Allaah emphatically prohibits false oaths and miserliness. Allaah also declares that a person’s family and wealth are a trial for him and should not be regarded as the criteria for salvation. Salvation can only be attained only by fostering fear of Allaah and abstinence from sin. The Mu'min sincerely believes in the Qur'aan, begs Allaah in all sincerity and does not seek payment from people for reciting the Qur'aan. The rewards for the pious Mu'mineen are established with their Rabb, where they will definitely receive it. Allaah exhorts the Mu'mineen to remain steadfast on the battlefield when confronted by the enemy and not to falter in their tracks. Allaah also praises the gentle temperament and excellent character of Rasululllaah (sallAllaahu-alayhi-wa-sallam) towards the spread of Islam. The following guidance for social reformation is given: 1) Allaah strictly prohibits unlawful earnings and extorting money and property from others. For example, Allaah enjoins people to fully restore the wealth and property belonging to orphans. Allaah also cautions the guardians of orphans against substituting the good provisions of the orphans with their inferior ones. 2) Allaah also makes it clear that a man is limited to only four wives at a time. Allaah also tells man that he should rather have only one wife if he fears that he would be unable to deal justly with them all. Due and amicable payment of dowry is emphasised in Surah Nisaa along with the specific shares of inheritance to be received by heirs. Of course, Allaah clarifies that the settlement of debts is of paramount importance before dissolving any estate. 3) To purge society of the filth of adultery and fornication, Allaah has ordained that when four upright persons testify to witnessing any of these acts, those found guilty must be severely punished. Allaah also emphasises the importance of Taubah (repentance), which will be accepted only when it is sincerely done before a person’s dying moments. End 4th Para - Start 5th Para 1) The laws pertaining to marriage and dowry are discussed. Allaah enumerates all those women whom a person cannot marry, as well as those whom he is allowed to marry. Allaah also states that the stipulated dowry may be increased or decreased after marriage with the mutual consent of the couple. While it is permissible to take a profit from a mutually agreed contract of sale, extortion and oppression are forbidden in all circumstances. Jahannam will be the punishment for committing these grave sins. When a person abstains from major sins and carries out good deeds, his minor sins are forgiven. Allaah also says that a wife may be disciplined if she is disobedient and cannot be controlled. However, it is a grave sin to search for her faults so that she can be disciplined. If discord creeps into marriage and the couple cannot reconcile by themselves, an arbiter should be appointed to mediate in the matter. Furthermore, Allaah states that a humiliating punishment will seize people who are miserly and ungrateful. With regard to the laws of salaah, Allaah mentions that salaah may not be performed in a state of impurity and in a state of intoxication. It is a major sin to perform salaah in any of these conditions. If water is not available for wudhu or for a bath, a person may purify himself for salaah by making Tayammum. Allaah exhorts Muslims to return the trusts that others place in their possession, and that they should abstain from oppression and treachery. Allaah also commands the Mu'mineen to wage jihaad; impresses on their minds that martyrdom is an exalted position and states that fear for death is an act of cowardice for a Muslim. Man is told in this part of Surah Nisaa that testimony should be given truthfully and in unambiguous terms even though it may have adverse repercussions on oneself or on one’s family members. Another statement of extreme importance is the verse where Allaah declares that although He may forgive any sin, He will never forgive the act of shirk. End 5th Para - Start 6th Para

3rd Night Taraweeh Summary This summary of the 3rd Taraweeh commences at verse 18 of Surah Aal Imraan and concludes at the end of Surah Aal Imraan. Allaah speaks of Hadhrat Isa (A.S) and his mother Hadhrat Maryam (A.S). When she was placed in the care of Hadhrat Zakariyya (A.S), he noticed that she used to eat fruits that were not in season. Upon enquiry, she told him that it was from Allaah Who sustains whomsoever He wills without any restrictions. This Surah mentions the miraculous birth of Hadhrat Isa (A.S) from Hadhrat Maryam (A.S) without a father. As an infant in his cradle, Hadhrat Isa (A.S) spoke to the people and attested to his miraculous birth. This was just one of his many miracles that are mentioned in the Surah. Allaah assures people that Hadhrat Isa (A.S) was neither killed nor crucified, but that he was lifted alive to the heavens. Rasululllaah (sallAllaahu-alayhi-wa-sallam) has informed us that Hadhrat Isa (A.S) shall return to this world just before Qiyaamah to slay Dajjaal. He will then pass away naturally. However, the Christians adamantly believe that he was crucified. The Christians were just as opposed to Islam as the Jews were. Therefore, Allaah instructed Rasululllaah (sallAllaahu-alayhi-wa-sallam) to issue a challenge of Mubaahala to them. The term “Mubaahala” is a challenge between two opposing factions where each gathers his family members and they collectively invoke Allaah’s punishment on the opposite faction saying, “O Allaah! Curse the party of us that is false and lying.” However, the group of Christians whom Rasululllaah (sallAllaahu-alayhi-wa-sallam) challenged shrank in fear from the challenge.

2nd Night Taraweeh Summary This summary of the 2nd Taraweeh begins at the second quarter of the second para and concludes at the midway into the third para (verse 18) of Surah Aal Imraan. To a very large extent, Surah Baqara discusses the complete message of Islam, dealing with matters such as the rights of Allaah, the rights of man, the way of life and the principles of social interaction. It also outlines the laws pertaining to salaah, zakaah and hajj. In addition to this, charity, social welfare, mutual consultation, marriage, divorce, Iddah (waiting period after a woman is divorced or widowed), bequests, commerce and giving loans are also discussed. The Surah also presents many commands and prohibitions, devoting much attention to matters that are permissible and those that are not. These may be referred to as a complete code of life. The details of Imaan and the criteria of Imaan are also discussed in this part of the Surah. Allaah emphasises that people should believe in Allaah, His Prophet (sallAllaahu-alayhi-wa-sallam), the Day of Qiyaamah, the angels, all His other Ambiya (A.S) and all the Divine Scriptures that were revealed to various Ambiya (A.S) during their respective periods. Allaah also commands Muslims to spend generously on their parents, relatives, the poor, orphans, travellers and slaves who wish to purchase their freedom. Allaah commands that a murderer be executed (Qisaas). However, if the heirs of the murdered person choose rather to accept the blood money, it will have to be paid. Fasting is ordained in this Surah, but people who are unable to fast have been granted certain concessions. Allaah makes it clear that marriage of Muslims to Mushrikeen men and women is prohibited. Children are allowed to be suckled for a period of only two years. End 2nd Para - Start 3rd Para Allaah declares all interest-related transactions to be undeniably haraam towards the end of Surah Baqara. The Surah also relates the incidents of two Ambiya (A.S) whose hearts Allaah put at ease when He demonstrated to them how He resurrects the dead. Throughout Surah Baqara, Allaah repeatedly emphasises the importance of pondering over the verses of the Qur'aan. At the very end of the Surah, Allaah teaches man the method of making du’aa as well as the words to be used. The first eighteen verses of Surah Aal Imraan make it clear that only Allaah is worthy of worship, that the Day of Qiyaamah will certainly dawn and that the people will definitely be rewarded for their deeds. Allaah tells mankind that the Qur'aan was revealed to distinguish between truth and falsehood. Allaah also speaks of the Battle of Badr in this Surah. If the Mu'mineen were to ponder about the stunning victory that the Muslims earned in this battle, they can learn volumes about Allaah’s power. The true Mu'mineen are defined as people who persevere through hardships, who spend their wealth in Allaah’s way and awaken during the latter part of the night to beg pardon from Allaah.

Zakaat on Shares Q: Is zakaat waajib on shares? If yes, then how will it be calculated? A: Zakaat is Waajib on shares. However, it should be noted that Zakaat is not Waajib on the entire share. Rather Zakaat is only Waajib upon the Zakaatable assets of the company (i.e. the market value of the merchandise contained in the share of the company). As far as the non-Zakaatable assets of the company are concerned e.g. fixtures, fittings, transport vehicles, etc. which are not part of the merchandise of the company, the value of all these things will be evaluated in the share and will not be taken in account when discharging the zakaat. If it is difficult to differentiate between the zakaatable and non-Zakaatable assets of the company, then as a precautionary measure one should discharge the Zakaat on the market value of the entire share. If a person purchased shares in a company that hires out vehicles, e.g. a trucking company or leases out properties, estates, flats, etc., Zakaat will not be Waajib on this type of share. Instead, Zakaat will only be Waajib on the profits accrued from the share. (أو نية التجارة ) في العروض إما صريحا ولا بد من مقارنتها لعقد التجارة كما سيجيء أو دلالة بأن يشتري عينا بعرض التجارة (شامي 2/267) (فتاوى محمودية 14/130) ( ولا في ثياب البدن ) المحتاج إليها لدفع الحر والبرد ابن ملك ( وأثاث المنزل ودور السكنى ونحوها ) وكذا الكتب وإن لم تكن لأهلها إذا لم تنو للتجارة. (شامي 2/265) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Q: Who is eligible for sadaqatul fitr? A: Those people who are eligible for zakaat are eligible for sadaqatul fitr. ( وصدقة الفطر كالزكاة في المصارف ) وفي كل حال ( إلا في ) جواز ( الدفع إلى الذمي ) وعدم سقوطها بهلاك المال وقد مر وقال فى الشامية: قوله ( في المصارف ) أي المذكورة في آية الصدقات إلا العامل الغني فيما يظهر ولا تصح إلى من بينهما أولاد أو زوجية ولا إلى غني أو هاشمي ونحوهم ممن مر في باب المصرف وقدمنا بيان الأفضل في المتصدق عليه (شامى 2/369) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Zakaat on Properties, Flats, etc. Q: Is zakaat waajib on properties, flats, etc? A: Zakaat is not waajib on properties, etc. which are not purchased with the intention of resale. One will pay zakaat on the rentals received. However, if the properties were purchased with the intention of resale, then zakaat will be waajib on the market value of the properties. ( ولا في ثياب البدن ) المحتاج إليها لدفع الحر والبرد ابن ملك ( وأثاث المنزل ودور السكنى ونحوها ) وكذا الكتب وإن لم تكن لأهلها إذا لم تنو للتجارة. (شامي 2/265) ( وسبب لزوم أدائها توجه الخطاب ) يعني قوله تعالى { وآتوا الزكاة } وشرطه أي شرط افتراض أدائها ( حولان الحول ) وهو في ملكه ( وثمنية المال كالدراهم والدنانير ) لتعينهما للتجارة بأصل الخلقة فتلزم الزكاة كيفما أمسكهما ولو للنفقة ( أو السوم ) بقيدها الآتي ( أو نية التجارة ) في العروض إما صريحا ولا بد من مقارنتها لعقد التجارة كما سيجيء أو دلالة بأن يشتري عينا بعرض التجارة أو يؤاجر داره التي للتجارة بعرض فتصير للتجارة بلا نية صريحا واستثنوا من اشتراط النية ما يشتريه المضارب فإنه يكون للتجارة مطلقا (شامي 2/267) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question Could please tell me what is the most authentic formula of salah ‘alan Nabi [durud] mentioned in Hadith Answer There are numerous forms/formulas of authentic salutations a person may recite. There is no specific ‘most authentic form’. Some ‘Ulama have preferred a certain form, but this is not based on authenticity. The following are among the most popular forms of durud. 1) Sayyiduna Ka’b ibn ‘Ujrah (radiyallahu ‘anhu) says: “We asked Rasulullah (sallallahu ‘alayhi wa sallam), how should we send salutations upon you? Nabi (sallallahu ‘alayhi wa sallam) said, say: ‘Allahumma salli ‘ala Muhammad wa ‘ala ali Muhammad kama sallayta ‘ala ali Ibrahim innaka hamidum majid. Allahumma barik ‘ala Muhammad wa ‘ala ali Muhammad kama barakta ‘ala ali Ibrahim innaka hamidum majid'” اللهم صلِ على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد، اللهم بارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد (Sahih Bukhari, Hadith: 6357 and Sahih Muslim, Hadith: 406) Hafiz Ibn Hajar (rahimahullah) says that this form of salutations is the preferred way, as it was taught by Rasulullah (sallallahu ‘alayhi wa sallam) who would have chosen the best and most noble form of salutation for himself (Fathul Bari, under Hadith: 6358) However this form has also been reported with variations in the wordings as can be seen in the following narrations: 2) Sayyiduna Ka’b ibn ‘Ujrah (radiyallahu ‘anhu) says: “We asked Rasulullah (sallallahu ‘alayhi wa sallam), how should we send salutations upon you? Nabi (sallallahu ‘alayhi wa sallam) said, say: ‘Allahumma salli ‘ala Muhammad wa ‘ala ali Muhammad kama sallayta ‘ala Ibrahim wa ali Ibrahim innaka hamidum majid. wa barik ‘ala Muhammad wa ‘ala ali Muhammad kama barakta ‘ala Ibrahim wa ali Ibrahim innaka hamidum majid'” اللهم صلِ على محمد وعلى آل محمد كما صليت على ابراهيم وآل إبراهيم إنك حميد مجيد و بارك على محمد و على آل محمد كما باركت على ابراهيم و آل ابراهيم انك حميد مجيد (Sunan Nasai -Al Mujtaba-, Hadith: 1288) 3) Sayyiduna Abu Sa’id Al Khudri (radiyallahu ‘anhu) reports: “We asked Rasulullah (sallallahu ‘alayhi wa sallam), how should we send salutations upon you? Nabi (sallallahu ‘alayhi wa sallam) said, say: ‘Allahumma salli ‘ala Muhammadin ‘abdika wa Rasulik kama sallayta ‘ala Ibrahim wa barik ‘ala Muhammad wa ‘ala ali Muhammad kama barakta ‘ala Ibrahim wa ali Ibrahim'” اللهم صل على محمد عبدك ورسولك كما صليت على إبراهيم، وبارك على محمد وعلى آل محمد كما باركت على إبراهيم و آل إبراهيم (Sahih Bukhari, Hadith: 6358) 4) Sayyiduna Abu Humayd As Sa’idi (radiyallahu ‘anhu) reports: “They asked Rasulullah (sallallahu ‘alayhi wa sallam), how should we send salutations upon you? Nabi (sallallahu ‘alayhi wa sallam) said, say: ‘Allahumma salli ‘ala Muhammad wa ‘ala azwajihi wa dhurriyatihi kama sallayta ‘ala ali Ibrahim wa barik ‘ala Muhammad wa ‘ala azwajihi wa dhurriyatihi kama barakta ‘ala ali Ibrahim innaka hamidum majid'” اللهم صل على محمد، وعلى أزواجه، وذريته، كما صليت على آل إبراهيم، وبارك على محمد وعلى أزواجه، وذريته، كما باركت على آل إبراهيم، إنك حميد مجيد (Sahih Muslim, Hadith: 407 and Sahih Bukhari, Hadith: 3369 with similar words) And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers

Answer to the above question below: