ummtaalib

Eating during days of Menstruation in Ramadhaan Q- If a female starts menstruating whilst fasting in Ramadhan, can she eat (discreetly) when she is in seclusion? Similarly can she do so when she stops menstruating during the day? What if in both cases she kept the entire fast for that day. Will her fast be valid as she has completed some part of the fast as a pure/paak person? A. If her menses has commenced whilst fasting then she may eat discreetly (out of people’s sight). However, if her menses had terminated during the day, then she should abstain from eating and drinking etc. both in private and public and act as a fasting person. In both cases her fast will be invalid as menstruating women cannot fast. She will have to make Qadha of these days after Ramadhan. darulihsan

Qadha of fasts missed during Menstruation Q. I know that a woman cannot keep fasts whilst in Haidh-menstruation. Then, if she experiences menstruation whilst fasting, does she have to keep Qadha for the missed fasts in Haidh or not? (Question published as received) A. A woman who experiences menstruation during her fast will have to make Qadha for that fast as well as all the fasts she missed during her menstruation. (Hidaayah) N.B. The Qadha of the missed fasts of Ramadaan will be made after the month of Ramadaan. And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

The Truth of Islam, the Qur’an, & the Prophet Muhammad (Peace and Blessings Be Upon Him) Answered by Shaykh Faraz Khan Question: I was born in a Muslim but currently I’m a ethical monotheist. I believe in the the necessity of revelation and see Muhammad (PBUH) as an exemplary man but I want to know if there is any rational or logical reason to believe he is a prophet and the Qur’an is God’s word. I heard from a lot of Muslims that the Qur’an contains a lot of scientific truths and prophecies that have been fulfilled but other religions say the same thing about there holy books what makes the Qur’an any different Answer: Assalamu alaikum warahmatullah, I pray this finds you in the best of health and states. May God guide us all to the truth and grant us pristine clarity. There is much rationale behind accepting the Qur’an as God’s word and the Prophet Muhammad as a true prophet (peace and blessings be upon him). This has been discussed in great detail by Muslim theologians, and it would take an entire course or more to provide an adequate response. Nevertheless, please read the following excerpt from a text on Maturidi theology by Imam Nur al-Din Sabuni (d. 580AH), in which he addresses your question as follows: The Significance of Miracles The prophetic miracle (muʿjiza) is that which manifests the incapacity (ʿajz) of creation to bring its like… Its formal definition according to theologians is “the appearance of a matter that breaks the customary norm, at the hand of one claiming prophecy, upon being challenged by those in denial, in a manner that incapacitates them to bring its like.” The way a miracle indicates the truthfulness of a prophet is that we realize it is purely an act of God Most High, the servant having no share in it at all, such as turning a staff into a snake or bringing the dead to life. When God Most High produces it immediately after the prophet’s statement, “If I am truthful in my claim to being Your messenger, then do such and such,” it serves as a confirmation for him by action. It is akin to God’s saying, “You are truthful.”… Proofs That Muhammad was a True Prophet (peace and blessings be upon him) Having understood the above, we will now establish proofs of the truthfulness of our Prophet Muhammad (upon whom be peace and greetings), as that is the basis of this whole discussion. According to us, then, that of the rest of the prophets (upon whom be peace) is affirmed by his informing us. This evidence has two main components: I. The Qur’an The first is the Qur’an, which challenged all the eloquent speakers of the Arabs and non-Arabs to bring the like of it. They proved incapable of doing so, as God Most High states: –“And if you are in doubt as to that which We have revealed to Our servant, then bring the like of one of its chapters,” (2:23) and He Most High also says, –“Say: verily if all humans and jinn gathered to bring the like of this Qur’an, they would not bring the like of it, even if some of them supported others,” (17:88) and other Qur’anic verses. So all proved incapable of bringing the like of it, since if they were able to do so they certainly would have, due to their zeal for disproving his claim and overcoming his proof. Had they done so, it would surely have been well-known and transmitted to us, just as the false claims and senseless jabber of Musaylima the Liar were transmitted. Challenges and Responses (a) If it is said: Perhaps being preoccupied with combat and careers prevented them from that. We respond: The Qur’anic challenge was before any warfare, and supporting the religion and defending its sanctuary was more important to them than careers. The premise, therefore, is clearly incorrect. (b) If it is said: Perhaps they did oppose it and bring the like of it, yet the believers ignored it and spread fame of the Qur’an alone. We respond: The challengers in that time were of greater number than the believers. So had they found any successful opposition of the Qur’an, their obstinacy, denial, and animosity toward the Prophet (peace and blessings be upon him) would have incited them to relate it and make it famous, just as the believers’ affirmation and love of the Prophet (peace and blessings be upon him) inspired them to relate the Qur’an and spread its message. Despite that, however, no such opposition has been transmitted to us. Hence, it is clear that they proved incapable of doing so. And if the most eloquent Arabs and their rhetoricians proved incapable of opposing the Qur’an, then those who came after them, who were non-Arab, would be even more incapable. II. His Numerous Miracles The second component of this evidence is what has been related from him (peace and blessings be upon him) of prophetic miracles, both of the physical realm and of the unseen realm, some with himself and others not pertaining to his own self. II-a) What Pertains to Himself (peace and blessings be upon him) As for what pertains to himself (peace and blessings be upon him), they include: the light that appeared upon the forehead of his forefathers and foremothers, whose loins and wombs he was in; that which is mentioned in ancient books of his characteristics and traits, the time of his coming, and the description of his followers and supporters; and what has been narrated after him of his personal description, the beauty of his form, the nobility of his virtues, and his kind acts, like the hadiths of ʿAli ibn Abu Talib, Hind ibn Abi Hala and Umm Maʿbad (may God be pleased with them). All of this serves as evidence, for those who possess keen discernment (firasa), that the likes of such qualities have never been collectively present in any one person before him or after him, thereby indicating the nobility of his essence and the loftiness of his person, such that no one matches him therein. It is related that every time Abu Bakr al-Siddiq (may God be pleased with him) looked at him (peace and blessings be upon him) in his youth and reflected on his traits, he would say, “This one has surely been created for a great affair.” So when he (peace and blessings be upon him) called Abu Bakr to Islam, the latter said, “This is what I used to hope for regarding you.” And when ʿAbdullah ibn Salam (may God be pleased with him) met him (peace and blessings be upon him) for the first time, he said, “This is not the face of a liar.” And ʿAbdullah ibn Rawaha (may God be pleased with him) said: Had there not been clear signs with him, His very nature would have proven his message. He (peace and blessings be upon him) then remained with these traits for his entire life, not changing whatsoever in private or public, neither when angry nor when content, to the extent that his enemies, despite their extreme animosity and zeal to slander his character, found no fault in him at all. This, then, is the strongest proof of the truthfulness of his message, for it is inconceivable that God, the All-Wise (may His remembrance be exalted), gather all of these virtues for one whom He knows will invent lies against Him, give him respite for 23 years, give victory to his religion over all other faiths and aid him in conquering his enemies, and finally give life to his teachings after his demise until the Day of Resurrection. II-b) What Pertains to Other than Himself (peace and blessings be upon him) As for miracles not dealing with his own self, they include splitting the moon; drawing the tree near; the speaking of stones; the yearning of the palm-trunk; the complaining of the she-camel; the testimony of the roasted sheep of its being poisoned; and the shading of the clouds over him (peace and blessings be upon him). They also include his informing of past and future events. Past events include the stories of prophets (upon whom be peace), and the conditions of bygone nations in various lands, in different statements, related in the presence of scholars of the People of the Book, none of whom proved capable of denying or slandering him. This occurred despite his having never read ancient books nor interacted with People of the Book, indicating that he (peace and blessings be upon him) related news by revelation from God Most High, as a messenger. Future events include his informing on the Day of Badr of what person would be killed, and in what place, which occurred as he said. He also told of fighting Banu Hanifa and Persia; the downfall of Chosroes’ kingdom; the victory of his religion [islam] over all other faiths and its reaching the farthest limits of the East and West; and other events as mentioned in narrations, which occurred as he foretold. Moreover, his demeanor (peace and blessings be upon him) did not resemble that of fortunetellers, magicians or astrologers, all of whom, according to what is related, engaged in poetry and rhyming; concealing vile traits; seeking the aid of devils; looking into astrolabes; or numerology. Rather, his personality (peace and blessings be upon him) was one of uprightness, tranquility, honor, shunning worldly aims, and constant immersion in the remembrance of God Most High. These miracles, even if most of them are related through single-chain reports (ahad), together indicate one common phenomenon, namely, manifestation of the extraordinary by his hands. This phenomenon, then, is effectively related through multiple-chain transmission (tawatur), resulting in unequivocal, definitive knowledge (ʿilm qatʿi). This is similar to narratives that individually are related through single-chain reports regarding [for example] the generosity of Hatim, the justice of Abu Shirwan, the courage of ʿAli (may God ennoble his face), and the knowledge of Abu Hanifa (may God have mercy on him). Since each category in its totality indicates one particular theme— namely, generosity, justice, courage, and knowledge—then the result is unequivocal, definitive knowledge of these themes. Indeed, the same applies here. [sabuni, Al-Bidaya fi Usul al-Din, trans. Faraz A. Khan] And Allah knows best. wassalam Faraz Checked & Approved by Faraz Rabbani seekershub

Will Zakaat be Discharged by giving it to such a person who one Incorrectly Regarded as Eligible Q: A person gave zakaat to a muslim whom he regarded to be eligible for zakaat. However, after giving him the zakaat he discovered that he was unworthy of zakaat. Is the zakaat discharged? A: If a person discharged the zakaat to a muslim whom he regarded to be eligible for zakaat then the zakaat will be discharged. ( دفع بتحر ) لمن يظنه مصرفا ( فبان أنه عبده أو مكاتبه أو حربي ولو مستأمنا أعادها ) لما مر ( وإن بان غناه أو كونه ذميا أو أنه أبوه أو ابنه أو امرأته أو هاشمي لا ) يعيد لأنه أتى بما في وسعه حتى لو دفع بلا تحر لم يجز إن أخطأ (شامى 2/352) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Breastfeeding during Ramadaan & Fasting during Pregnancy

Which group are you from? Spiritually, in this world and well as the next, there will always only be three kinds of people; The very good ones, the very bad ones and those in between. In Surah Waqiáh Allah Taála categorizes the population of the hereafter as follows: (1) The forerunners (As-Sabiqoon)- the elite. (2) The people of the right (As-habul Yameen)- the moderate ones. (3) And the people of the left (As-habush shimaal)- the evil people. And in Surah Fatir (ayah:32), Allah Taála groups the inhabitants of the world in three as well: (1) The sinners (2) The Moderate group (3) And those who are foremost in doing good. The three groups in Ramadhan The famous hadith in which Rasulullah (sallallahu álaihi wasallam) is reported to have introduced Ramadhan to the Sahabah (radiyallahu ánhum) states that he also said: “…it (Ramadhan) is a month whose first part (first 10 days) are a mercy, the second part (second 10 days) brings forgiveness and the last part (last 10 days) guarantees emancipation from the fire” Shaykhul Hadith, Moulana Muhammad Zakariyya (rahimahullah) has explained this to be referring to three categories of people. 1. From all the people who witness Ramadhan there are some who are extremely pious, for them the mercy of Allah starts showering down from the first night of Ramadhan. 2. The second type are those who are not as pious as the previous ones. They have a mixture of deeds, good and bad too, although their burden of sins are not too heavy. These people engage in worship the first 10 days of Ramadhan and by the 11th of Ramadhan they become eligible for complete forgiveness. 3. The last group are the very sinful ones. Those who have far less good than bad in their account. Almighty Allah through his grace frees them too from Jahannam (Hell) by the time they reach the final stretch of the blessed month. Another three Some Scholars have drawn attention to another type of grouping in Ramadhan; 1. Those who are already spiritually charged and await this month in earnest. They use this as an opportunity to progress further in spirituality during Ramadhan. These ones maximize their benefit from this month. 2. Those who are aware of the auspiciousness of the month and prepare themselves to honour its sanctity as much as possible. They shun the sins that they usually engage in during the other eleven months of the year and even try to increase their ‘ibadat in Ramadhan. However, once the month departs, they revert to those wrongs! It’s as if they braced themselves for this month only & then release the “hand-break” once the crescent of Shawwal is sighted. This is the middle group and unfortunately the majority. 3. Those to whom Ramadhan makes no difference! They show no regard to it whatsoever and persist in the wrongs that they are so accustomed to. These are the deprived ones! They are the real losers! Which team were belong to is really up to us! May Allah Ta’ala protect us all and inspire us to accept this auspicious month with open arms, and to maximize our benefit therefrom. Ameen. Source

Which People are not Eligible for Zakaat? Q: Which people are not eligible for zakaat? A: The following people are not eligible for zakaat: A non-Muslim A Sayyid (descendent of Nabi Alaihis salaam’s family i.e. the Banu Haashim) even if he is poor. (The Banu Haashim include the descendents of either ‘Abbaas, Ali, Jafar, Aqeel or Haarith Bin Abdil Muttalib (Radiyallahu Anhum)) The donors ascendants e.g. his parents, grandparents, etc. and descendents e.g. children, grandchildren, etc. The donors spouse (husband or wife) A minor whose father is wealthy A wealthy person (A person who possesses that amount of wealth which equals the nisaab after deducting all his liabilities and debts) (لا) يصرف (إلى بناء) نحو (مسجد و)…. (و) لا إلى (من بينهما ولاد) ولو مملوكا لفقير (أو) بينهما (زوجية) ولو مبانة وقالا تدفع هي لزوجها… (و) لا إلى (غني) يملك قدر نصاب فارغ عن حاجته الأصلية من أي مال كان كمن له نصاب سائمة لا تساوي مائتي درهم…(و) لا إلى (طفله) بخلاف ولده الكبير وأبيه وامرأته الفقراء وطفل الغنية فيجوز لانتفاء المانع (و) لا إلى (بني هاشم) إلا من أبطل النص قرابته وهم بنو لهب فتحل لمن أسلم منهم كما تحل لبني المطلب ثم ظاهر المذهب إطلاق المنع وقول العيني والهاشمي يجوز له دفع زكاته لمثله صوابه لا يجوز نهر… (ولا) تدفع (إلى ذمي) لحديث معاذ (در المختار 2/344-350) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Discharging Zakaat of the Past Years Q: What is the Shar’ee ruling regarding a person who did not discharge the zakaat of his jewellery, wealth and stock in trade for many years? How should he discharge the zakaat of the previous years? A: It is compulsory upon one to discharge the zakaat during the year the zakaat became compulsory. If one delays in discharging the zakaat until the following years zakaat became compulsory, one will be sinful. The law pertaining to zakaat of the missed years is that one will evaluate his zakaatable assets and discharge 2 ½ % of the total for each missed year. E.g. A persons zakaatable assets are evaluated at R100 000. He will discharge 2 ½ % of R100 000 (R2 500) for the first year. He will be left with R97 500. Thereafter he will discharge 2 ½ % of R97 500 (R2 437,50) for the second year. He will be left with R95 062, 50. He will discharge 2 ½ % of that amount for the third year. In this manner he will discharge the zakaat of the remainder years. This is in the case where one did not spend the wealth. In the case where the person spent the wealth or sold the stock in trade and he is unable to ascertain the exact amount of wealth he possessed for each year of the ten missed years, he will apply his mind to the best of his ability in trying to work out the amount which he possessed for each year and accordingly pay 2 ½ % of that amount for the respective years. If he is true and honest in working out his zakaat for the ten missed years and sincerely repents for the sin of delaying the zakaat, then Insha Allah Allah will forgive him. (فتاوى محمودية 14/153) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The time has come! A tsunami of mercy is about to hit us. An eruption of mercy is on the verge of explod­ing. A downpour of blessings is on the brink of descending. A gale of light is within sight. A month is dawning upon us wherein the clouds shower mercy, the rivers overflow with mercy, the gardens blossom with mercy, the winds whistle with mercy and the waterfalls gush forth with mercy. Our horizons are illu­minated. The skies are radiant. The trees seem to be in high spirits. Animals seem to be ecstatic. Ramadhan is approaching. It is the season of devotions and worship wherein spirituality reaches the highest peaks. The root letters of Ramadhan denote incineration of our sins.Ramadhan is a provision for the whole year. It helps one through the remainder of the year until the next Ramadhan. It is like a person crossing the desert. The more water, food, and other such provisions a person has, the easier the journey and the safer he will reach his destination. Likewise, the more the Qur’an tilawah, Salah and other devotions a person has in stock, the easier the battle will be with the nafs and Shaytan throughout the year and the safer he will reach the next Ramadhan.The month of Ramadhan is a time to heal the soul from the effects of sin. It is like a sick person who has been deprived of. It is like a sick person who has been deprived of medicine for 11 months and then is taken into hospital. He is given all the care and medication re­quired. Likewise, Ramadhan is our spiritual hospital. All the spiritual care and medication is available. Ramadhan infuses within us the vigor, courage, energy and drive to become Allah conscious. The month of Ramadhan is a time to nourish our souls. It is like a person who has been sur­viving on water and bread for 11 months and then for one month is given all the exquisite dishes of the world. He will eat as much as he can. He will satisfy his mouth oeverything presented in front of him. Likewise, the month of Ramadhan is where the cuisine of Allah is presented. Every deed is multiplied in reward. Every action emanates a different fra­ grance and blessing. Every act gives off a dis­tinct taste. Ramadhan is the month of the Qur’an. Have a competition within your families. Create an environment of Qur’an tilawah in your homes. The men should spend as much as time as they can in the Masajid. Women should spend less time in the kitchens and more time on the Musalla. We are entering a gold mine. Time is limited. The clock is ticking. Days are passing. How much gold do you want? The time has come to return to Allah. His doors are open. Will you enter? Written by; Mufti Ebrahim Desai Source

Q. Please advise on making the iftaar in the Sunnah way. A. Fasting is an act of Ibaadat which has rules which the Shariah explains in detail. Fasting is not mere abstention from food, water and sexual relations. In addition to the physical fasting, is the spiritual fasting which completes and perfects the Fast. The spiritual dimension of Fasting demands abstention from haraam, mushtabah (doubtful acts), futility anger, abuse, impatience, etc. Nonsensical acts (futility) are all such acts and statements which are devoid of any worldly and Aakhirah benefit. The ultimate consequence of indulgence in futility is indulgence in haraam. Rasulullah (sallallahu alayhi wasallam) said: “Often for a fasting person there is nothing in his fast except hunger.” His fasting is like an animal which is restrained from eating and drinking. He does not abstain from sin, lies, nonsensical talk, etc. In this way he totally ruins this wonderful ibaadat of Saum (fasting). One of the Masnoon ( Sunnat Acts) of Fasting is to make Iftaar (break the fast) in the way Rasulullah (sallallahu alayhi wasallam) instructed us to observe Iftaar. Rasulullah (sallallahu alayhi wasallam) said: “Whoever finds dates should break the fast with it, and whoever has no dates, should make iftaar with water.” In another Hadith it is mentioned: “Rasulullah (sallallahu alayhi wasallam) used to break the fast with three dates or with something which the fire did not touch (i.e. it was not prepared or it was an uncooked item).” Feasting – eating pies, samoosas, drinking haleem and devouring plates of food at the time of Iftaar and inordinately delaying the Maghrib Salaat are in conflict with the Sunnah. The thawaab and benefits of the Fast – both spiritual and physical – are substantially reduced by violating the Sunnah method. The dates could be simply taken during the duration of the Athaan or while the Muath-thin is making Iftaar just prior to the Athaan. The Athaan is recited after sunset, that is when it is time to break the fast. So everyone may commence breaking their fast when the Muath-thin makes Iftaar just before entering the Minaret for Athaan. Iftaar time is a time when duas are readily accepted. Q. What is the Sunnah way of breaking the fast in Ramadhan? A very important act related to Saum (Fasting) is Iftaar or to break the fast at its appropriate time. Rasulullah (sallallahu alayhi wasallam) emphasised the importance and the virtues of correct observance of Iftaar. Correct observance of Iftaar means to observe it in the Sunnat way. Although Iftaar is ostensibly a mundane act of eating some food, it is an ibaadat of much thawaab (reward) as well. However, Iftaar will be bereft of its spirituality and ibaadat dimension if it is not observed in the Masnoon manner. It should be well understood that Iftaar is not feasting. It is not an act to discharge gluttonously or with impatience. It is a spiritually pleasurable act or should be so. Rasulullah (sallallahu alayhi wasallam) said that the Saa-im (the fasting person) experiences two moments of happiness or pleasure. The one moment is when he makes Iftaar and the other moment will be the occasion when he meets his Rabb (in the Aakhirah). This pleasurable exercise should not be contaminated and ruined with greed and impatience when it is time to end the fast. The Masnoon method of breaking the fast is to eat some dates or to drink some water. It should not be transformed in a veritable feast with heavy foods as has become the norm in most places. Instead of the light Iftaar which was the practice of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah, people have developed the greedy and impatient habit of stuffing their bellies with food of a variety of kinds while the Athaan is in progress. They are consequently deprived of the thawaab of responding to the Athaan. They suffer the loss of the Sunnat acts of responding to the Athaan and of the Masnoon light Iftaar which is not only spiritually beneficial but which is physically beneficial as well. The sudden avalanche of food which descends into the stomach which has become contracted as a result of the day-long abstention from food and water, leads to disorders in the body. The repercussion of such disorders can be severe and very harmful for even the physical health. The excessive feasting at the time of Iftaar leads to spiritual lethargy, indigestion and delay in beginning of the Maghrib Salaat. To gain the best rewards of Iftaar, spiritual and physical, it is necessary to break the fast with only some dates or water. The Maghrib Salaat should then commence almost immediately after the Athaan, perhaps three or four minutes after the Athaan, not 10, 15 and even 20 minutes after the Athaan as has been observed in some places where people feast like gluttons. In this way, they detract from the benefits of the Saum. The best results of ibaadat can be acquired only if the proper Masnoon method is adopted. Relaible fatwas.com

Q. How should one make preparations for the Month of Ramadhan? A. One should always be prepared for Maut. Rasulullah (sallallahu alayhi wasallam) said that the most intelligent person is one who makes preparations for Maut and the sojourn in Barzakh. While Ramadhaan comes once a year, Maut stalks us every moment of our life. No one knows when it will strike and snatch us from this dunya. The Mu’min’s preparation, whether for Ramadhaan or for Maut, is constant Istighfaar, constant Thikrullaah, abstention from sin and futility, following the Sunnah of Rasulullah (sallallahu alayhi wasallam), and strict obedience to the Shariah. This should be our preparation at all times, then we shall be prepared for Ramadhaan and for any other occasion. Reliablefatwas.com

Fasting and Ramadhan Issues Reliablefatwas.com RELEVANT MATERIAL Fatwas on Moon-Sighting Issues (Maulana Ahmad Sadeq Desai) Fatwas Related to Taraweeh Prayers (Maulana Ahmad Sadeq Desai) Fatwas on Qadha, Fidyah, Kaffarah (Making Up Fasts/Compensation) (Maulana Ahmad Sadeq Desai) Fatwas Related to I’tikaaf (Seclusion in the Masjid or Home) (Maulana Ahmad Sadeq Desai) Fatwas Related to Eid (Maulana A S Desai) Some Rules Related to Fasting (Saum) (Shaykh Ashraf Ali Thanwi)

Virtue of Sehri Q. Mufti Saheb. The Month of Ramadaan is at our doorstep and we will soon be fasting Inshallah. With regards to Sehri, I wanted to know the virtue of it? Also, if it is missed, will the fast be valid? (Question published as received) A. It is Mustahab (preferable) to partake of Sehri (Shaami). Rasulullah Sallallahu Alayhi Wa Sallam said: “Partake of Sehri, for verily there is Barakah (blessings) in Sehri”(Bukhari) However, if one does not partake of Sehri or misses it, the fast will still be valid. And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Time of Sehri Q. I have read the Jamiatul Ulama KZN’s previous Q&A on the virtue of partaking of the pre-dawn meal (Sehri). Since then, I have the desire to partake of Sehri during the month of Ramadaan. What time should I partake of Sehri? A. There is no specific time for the beginning of Sehri. However to delay the eating of Sehri until before the Subah Sadiq (break of dawn) is Mustahab (preferable). (Hindiyyah) By delay it is not meant that one eats right up to last moments. Rather it refers to not eating during the early portion or middle of the night, but towards the latter portion. One should complete the Sehri comfortably before the cut off time. And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

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Islamic Months Please click on the links to see the details of each Islamic month. References are mostly from Mufti Taqi Usmani and the rest are from Darul Uloom Bury Month 1 Muharram Month 2 Safar Month 3 Rabi-ul Awwal Month 4 Rabi-ul Akhir Month 5 Jamadi-ul Awwal Month 6 Jamadi-ul Akhir Month 7 Rajab Month 8 Shaban Month 9 Ramadhan Month 10 Shawwal Month 11 Dhil Qa'dah Month 12 Dhil Hajj

SOME IMPORTANT POINTS TO KEEP IN MIND 1. Counting should not be done verbally as this act nullifies the salah. The best way is that the fingers should be kept in their position, but should be pressed one by one for counting. [Raddul Muhtaar v.2, p.27 2. This Salah can be offered at any time of the day or night besides the three forbidden times. However, the more appropriate times, in order of preference, are: After midday (zawal), any time during the day, and any time during the night. [Fadhaail A’amaal, Virtues of Zikr P.245] 3. According to some ahadith, the third Kalimah should also be followed by الْعَظِيْمْ ِلاَ حَوْلَ وَلاَ قُوَّةَ اِلاََّ بِاللهِ الْعَلِيِّ therefore better to recite it sometimes in addition to the third Kalimah.” [ihyaa – vol.2, pg.267] 4. In the ruku, سُبْحَانَ رَبِّيَ الْعَظِيْمْ and in the sajdah, سُبْحَانَ رَبِّيَ الاَعْليَ should be recited before reciting the third kalimah.” [At Tarsheeh, Libayaani Salatit Tasbeeh p.22] 5. If one missed out all or some tasbeehs in any posture, there will be no need to make sajda sahw (at the end of the salah) to compensate for this omission. However, the omitted amount should be made up for in the next posture unless the subsequent posture is that of qaumah (the standing position after ruku) or jalsah (the sitting position between the two sajdas). In these postures, one should recite the kalimas as specified and then cover up for the deficiency in the next act. For instance, if one omits the recitation of the tasbbeehs in the ruku, one should make up the deficiency in the first sajda. [Raddul Muhtar v.2 p.28] 6. Whilst performing this salah, it is also advisable to tie (fold) the hands when standing in Qaumah (the posture between the ruku and sajdah) when reciting the tasbeehs. [Ahsanul Fatawa v. 3, p.491] PRACTICE AND CONVEY THIS GIFT GRANTED TO US BY RASULULLAH (SALLALLAHU ÁLAIHI WASALLAM). Prepared by: Moulana Zeyad Danka (Dar Al-Mazeed publications)

THE VIRTUES OF SALATUT TASBEEH Salatut Tasbeeh is a very important and meritorious form of salah. This is evident from several ahadith, wherein Rasulullah ( emphasised on it and enjoined it as a matter of great kindness and favour. As such, the Úlama, Jurists, Muhadditheen, and Sufis throughout the centuries have been particular in offering this Salah. Sayyiduna Abbas ( has narrated that he was once informed by Rasulullah (, ”O Abbas! Should I not present to you? Should I not confer to you? Should I not inform you of such an act, which if you practise (these wordings of similar meaning were repeated in order to capture the attention of the listener and to emphasise the importance of the salah so as to instil a yearning to perform it), Allah ( will forgive all your sins, whether old or new, intentional or unintentional, minor or major, open or secret.” (After describing the method of performing this salah) Nabi ( stated, ”If possible, you should offer this salah once everyday, and if you cannot perform it daily, then offer it on every Friday (weekly), or once a month, or once a year or at least once in your lifetime.” [sunan Abu Dawud #1297] THE STATUS AND IMPORTANCE OF SALATUT TASBEEH Imam Al-Haakim رحمه الله who is an authority on hadith, has written, ”The authenticity of this hadith (of salatut tasbeeh) is supported by the fact that, since the second generation after the Sahabah ( until our times, all the great teachers in the various sciences of Deen have been offering this salah with constancy and have been advising the people to do so. Among them was Imam Abdullah Ibn Mubaarak رحمه الله (he was the teacher of the teachers of Imam Bukhari رحمه الله).”1 ; Imam Al-Baihaqi رحمه الله has stated that, even before Ibn Mubaarak رحمه الله , Imam Abul Jauzaaرحمه الله , a Tabi’ee (one who had seen the Sahabah () and whose narrations are considered to be reliable, used to be very particular in offering this salah daily. As soon as he heard the azaan for the Zuhr Salah, he would go to the musjid and would complete this Salah before the Zuhr Salah. 2 Imam Abdul Aziz Ibn Abi Rawwaad رحمه الله who was the teacher of Ibn Mubaarak رحمه الله and who was a great devotee and saint, has stated, ”One who desires to attain Jannah should be constant in offering Salatut Tasbeeh.” 3 Allamah Taqi Ud-Deen As-Subki رحمه الله has stated, ” This salah is very important and one should not get misled if some people happen to deny its importance. The one, who ignores it even after learning about its immense reward, is negligent in religious matters, fails to act like virtuous people, and should not be considered as a reliable person.” 4 Sayyiduna Abdullah Ibn Abbas ( used to offer this Salah every Friday. 5 It is mustahab (commendable) to perform this salah on all those auspicious nights wherein extra ibadat (worship) are encouraged e.g. The 15th Night of Shabaan, The nights of Ramadan etc.[REFERENCES: 1) Al Mustadrak Haakim #1196; 2)Fadhaail A’amaal, Virtues of Zikr p.244; 3)At Tarsheeh, Libayaani Salatit Tasbeeh p.33; 4)Sharhul Ihya v.3 p.794; 5)Mirqatul Mafateeh #1329] NOTE: The Authenticity of Salatut Tasbeeh has been affirmed by the muhadditheen. Many of them have written detailed articles on this matter. Allaamah Suyuti رحمه الله has enumerated up to 20 great muhadditheen who have accepted its authenticity. [Al-Laalil Masnoo’ah v.2, p.40] According to the principles of hadeeth, this hadith falls at least in the category of Hasan Ahadith. (see here for more on the authenticity of Salatut Tasbih) Prepared by: Moulana Zeyad Danka (Dar Al-Mazeed publications)

Question What is the status of the fasting on the day of the 15th of Sha’ban. I have read conflicting rulings regarding this. Could you kindly shed some light and clarify this in the light of Hadith? Jazakallah. Answer Although it’s not a proven sunnah, one may observe this nafl (optional) fast in light of the following 10 points: 1. To observe nafl (voluntary) fasts throughout the year is extremely rewarding. General fast in Sha’ban 2. Sha’ban is a month in which we have been specifically encouraged to observe additional nafl (voluntary) fasts. Hafiz Ibn Rajab (rahimahullah) says: ‘Since Sha’ban is a prelude to Ramadan, the recital of Quran and the observance of fasts in Sha’ban have been endorsed, just like we do in Ramadan. (Lataiful Ma’arif, pg.258) 3. Rasulullah (sallallahu’alayhi wasallam) would fast excessively in this month; more than in other months. (Sahih Bukhari, hadith: 1970 & Sahih Muslim) 4. Sayyidah ‘Aishah (radiyallahu’anha) says: The month in which Rasulullah (sallallahu’alayhi wasallam) enjoyed fasting most [outside Ramadan] was Sha’ban (Sunan Nasai, hadith: 2922 & Sunan Abi Dawud, hadith: 2423) 5. When asked about the reason for this, Rasulullah (sallallahu’alayhi wasallam) said: a) ‘That is a month in which people become neglectful as it occurs between [2 sacred months] Rajab and Ramadan.’ (Nasai, hadith: 2678 with a sound chain.) b) In a narration of Abu Ya’la, Rasulullah (sallallahu’alayhi wasallam) said: ‘Allah Ta’ala [orders the angles to] write [copy from the lawh mahfuz] all those souls that will die in the coming year. I like to have my death [written] while I am fasting’ (Musnad Abu Ya’la, hadith: 4911 declared sound (hasan) by ‘Allamah Mundhiri in Targhib, vol.2 pg.117 & slightly weak by others.) c) In the sound (hasan) narration of Nasai quoted above, (hadith: 2678) Rasulullah (sallallahu’alayhi wasallam) also said: ‘It is a month in which the deeds [of man] are raised up to Allah. I love that my deeds be raised while I am fasting’ 6. ‘Allamah Munawi (rahimahullah) has specified that the deeds are lifted on the 15th night. (At Taysir; Also see: Su’udul Aqwal wa Raf’ul A’mal of Shaykh ‘Abdullah Sirajuddin, pg.70) A unique angle 7. Ibn Rajab (rahimahullah) writes: ‘The best optional fasts are those that are observed close to the month of Ramadan; whether before or after (i.e, in Sha’ban or Shawwal). This is just like the optional (what we commonly refer to as sunnah) salats before and after the fard salats. Their virtue is similar to the fard itself. These [salats and fasts] will mend our shortcomings in the fard [salats and fasts]’ (Lataiful Ma’arif, pg.249) Fasting on the 13th, 14th & 15th of every month 8. We have been encouraged in many a Hadith to observe optional fasts on the 13th, 14th & 15th of every lunar month. These days are labelled as: ‘Ayyamul bid’ (the white days) (see Targhib, vol.2 pgs.123-124) 9. In addition to this, the following Hadith adds support for fasting on these days Specifically in Sha’ban. Sayyiduna ‘Imran ibn Husayn (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) asked him: ‘Have you observed the fast of the middle of Sha’ban?’ When he replied in the negative, Rasulullah (sallallahu’alayhi wasallam) instructed him to make up for it after Ramadan. (Sahih Muslim, hadith: 2737) The word used in this particular version of the narration is: surrah – سرة – which translates as middle. Imam Muslim (rahimahullah) has quoted this version of the above Hadith together with the Hadiths that discuss observing fasts on ayyamul bid (the 13th, 14th & 15th). (For more, see: Sharh Nawawi, hadith: 2737 & Fathul Bari, hadith: 1983) Some scholars state that this is further supported by the general encouragement of fasting in the middle of every month. (See Fathul Bari, hadith:1983 & Majma’u Biharil Anwar, vol.3 pg.59-60) 10. When discussing the fast of the 15th of Sha’ban, Ibn Rajab (rahimahullah) writes: ‘We have not been prohibited from observing the fast on the middle day (15th) of Sha’ban. It is in fact part of the ayyamul bid (the 13th, 14th & 15th) which is encouraged every month…’ (Lataiful Ma’arif, pg.261) Conclusion In light of the above Hadiths, the ideal would be to fast on the 13th, 14th and 15th of this month (and every other month). This is an ideal time to at least make an intention of observing these 3 fasts every lunar month. If one observes the fast of the 15th of Sha’ban only, he should not be stopped. At the same time it should be noted, that the Hadiths on this topic are broad, and not sufficient to label the specific fast of the 15th as sunnah. Caution 1. One should avoid fasting after the 15th of Sha’ban, so that strength may be preserved for Ramadan. (Sunan Nasai, hadith: 2923) 2. This year (2014), in our country (South Africa) the 15th of Sha’ban will be on a Saturday. Some people misquote a Hadith that prohibits fasting (nafl) on Saturdays. See here for my response to this. Although my response in the link is about fasting on ‘Ashura Saturday, it applies to this issue too. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

Zakaat on Debts owed to a Person Q: Is it necessary upon a person to discharge the zakaat of those monies (debts) which are owed to him? A: There are few types of debts: Dain-e-Qawi: That debt which is owed to one in exchange of goods sold or monies loaned. The law of this type is that zakaat is waajib upon these debts provided it reaches the nisaab. Dain-e-Mutawassit: Those debts which are owed to a person in exchange of any goods which were not purchased with the intention of resale. E.g. a personal car or furniture when sold for cash. The law of this type is that zakaat is only waajib upon the debt when received provided it reaches the nisaab and one year passes over it. Zakaat is not waajib on the debt for the previous years. Dain-e-Daeef: Those debts which are not in exchange of wealth e.g. mahr or monies owed in lieu of service provided. The law of this type is the same as the one above (Dain-e-Mutawassit) i.e. Zakaat is only waajib upon the debt when received provided it reaches the nisaab and one year passes over it. Zakaat is not waajib on the debt for the previous years. ( و ) اعلم أن الديون عند الإمام ثلاثة قوي ومتوسط وضعيف (فتجب ) زكاتها إذا تم نصابا وحال الحول لكن لا فورا بل ( عند قبض أربعين درهما من الدين ) القوي كقرض ( وبدل مال تجارة ) فكلما قبض أربعين درهما يلزمه درهم ( و ) عند قبض ( مائتين منه لغيرها ) أي من بدل مال لغير تجارة وهو المتوسط كثمن سائمة وعبيد خدمة ونحوهما مما هو مشغول بحوائجه الأصلية كطعام وشراب وأملاك ويعتبر ما مضى من الحول قبل القبض في الأصح ومثله ما لو ورث دينا على رجل ( و ) عند قبض ( مائتين مع حولان الحول بعده ) أي بعد القبض ( من ) دين ضعيف وهو ( بدل غير مال ) كمهر ودية وبدل كتابة وخلع قوله ( في الأصح ) قد علمت أنه ظاهر الرواية وعبارة الفتح و البحر في صحيح الرواية قلت لكن قال في البدائع إن رواية ابن سماعة أنه لا زكاة فيه حتى يقبض المائتين ويحول الحول من وقت القبض هي الأصح من الروايتين عن أبي حنيفة اهـ ومثله في غاية البيان وعليه فحكمه حكم الدين الضعيف الآتي (شامي 2/305) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Assalaamu 'alaykum Found two identical topics so deleted the other one. Jazakallaah

Is there any specific Salah to be performed on the fifteenth of Sha’ban? Question I would like to know the procedure for nafl [optional] Salah for the fifteenth (15th) of Sha’ban. Answer There are no specific types of Salah prescribed for the fifteenth (15th) of Sha’ban. (Refer: Lataiful Ma’arif, pg. 263 and Islamic Months of Mufti Taqi Uthmani, pg. 63 and pg. 74- 79) In addition to du’a and istighfar (seeking forgiveness from Allah Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. Optional Salah may also be observed. Innovations should be avoided. Kindly see here for a detailed article on the virtue of this night and here for a simple format for ‘ibadah [worship] on auspicious nights like the fifteenth of Sha’ban And Allah Ta’ala knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers

Recommended Actions on Laylatul Bara’ah Laylatul Bara’ah is a night of immense blessings. It is a night where the Rahmah and mercy of Allah descends in cascades on the believers. For us to benefit from this Rahmah, we must strive and exert ourselves in those deeds which are most beloved to Allah. The first of these deeds is to ensure that we perform our Esha and Fajr Salaah on time and in congregation for men. This is the essential foundation. We then build on this foundation with Tahajjud Salaah, recitation of the Quran, making the Zikr of Allah and crying in His court with our hands outstretched in Dua. A night spent in this manner will surely draw Allah’s mercy to us and elevate our ranks in the hereafter. A recommended Dua for this night is: أَعُوْذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَأَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ وَأَعُوْذُ بِكَ مِنْكَ لَا أُحْصِيْ ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلٰى نَفْسِكَ (O' Allah) I take refuge in your forgiveness from your punishment, and I take refuge in your pleasure from your anger and I take refuge in you from you. I cannot praise you as you ought to be praised. You are as you have praised yourself. (Shuabul Imaan) Laylatul Bara’ah in South Africa will begin from Maghrib time on the 2nd of June 2015. Masjid Posters for Sha’baan downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians

By Mufti Muhammad Sajaad Imam Jalal al-Din al-Suyuti (d. 911 AH) said: “The difference found in the four Schools of Islamic law (Hanafi, Shāfi’ī, Māliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: “The Prophet صلى الله عليه وسلم came with one law, so where did the four Madhhabs come from?” (Jazeel al-Mawahib, p.4). Is Following One Of The Four Madhhabs Necessary? A Self-Assessment 1. All the sacred verses and hadith are in Arabic. The four Imams were experts in the Arabic language and I am not. 2. The four Imams lived in an age that was described by the Prophet صلى الله عليه وسلم as the most blessed of Islamic ages. He صلى الله عليه وسلم said: The best of my Ummah are those of my generation, then the (generation) that follows them and then the (generation) that follows them (Sahīh al-Bukhāri). Obviously, I cannot claim to have this distinguished credential. 3. All four Imams were attested as being the most God-fearing and pious of people by thousands of leading Ulama. 4. Thousands of scholars throughout Islamic history considered the opinions of the Imams to be the most superior and refined understanding of the Qur’an and Sunna. Not a fraction of these numbers have ever attested to my wisdom or scholarly credentials. 5. The four Imams have an extraordinary track record. That is, the whole Ummah embraced their opinions for over a thousand years. Throughout the Muslim world, Muslims followed one of the four schools [see last section]. My view(s) cannot claim this profound acceptability. The companion Ibn Masud رضي الله عنه said: That which the Muslims deem to be good, is good with Allah (Musnad Imam Ahmad). The odd opinions I may concoct do not have this solid recommendation. 6. In so many matters of life I only feel at ease if I get an expert’s advice. I turn to doctors, mechanics, architects and many other specialists to tell me what to do. My religion is the most important thing to me, thus it makes sense to rely on the greatest intellects of the Ummah to guide me. 7. A school is the best way to protect the Deen from untrained individuals twisting it to suit ulterior motives and desires. I do not know of a better way to protect the Deen from distortion than this. 8. Other schools were never meticulously codified and refined as were the opinions of the four Imams. Thus it is a red herring to say why only follow these four and not the madhhab of say, Thawri or Tabari etc. 9. If Salafism was the way of this Ummah throughout its history, why would Sunni scholars continuously condemn it as a dangerous deviation? For example, the great scholar Ibn Rajab (d. 795 AH) wrote a book against them called: Refutation Of Those Who Follow Other Than The Four Schools (Ar-radd `ala man ittaba ghayr al-madhahib al-arba`a). The Dangers Of Abandoning The Four Schools We all love to be given a choice. Having a range of hats or shirts to choose from is a luxury. But it would be suicide if we brought this mentality of the marketplace into our religion. When a person says it is not obligatory for the Muslim to follow one of the established schools that is what he is doing. People are then free to shop for whatever opinion takes their fancy! This is termed making your desires into religion and it is forbidden by this verse: Have you seen the one who takes his desires as his god (45:23). If the millions and billions of Muslims were supposed to apply their minds to the verses and hadith, chaos would only result. Without the scholarly expertise (or a high level of fear of Allah ta`ala) they would make horrendous mistakes. One of the legacies of the four Imams was their accurate use of analogy. That is deducting new rulings where nothing is clearly mentioned. These master scholars expended their intellects on precisely discovering the basic reason behind a ruling (`illa). If that reason is found elsewhere, they concluded, the same ruling would apply. And likewise if it is absent in another context then the ruling does not apply. For instance, many of the intoxicants and drugs that exist today were not mentioned in revelation. Nevertheless, the Islamic jurists explained, because the basic reason behind the forbidding of alcohol was intoxication, logically these other substances must also be considered forbidden by Allah Almighty. But the Salafi/“Ahle-Hadith” campaign to get rid of the schools and their rules, would have individuals (and we are witnessing it happening more and more frequently today) turning to the verses and hadith and arguing, – for example – “I think the reason why ablution (wudhu) was made necessary before prayers was due to the extreme heat people lived in back in those days. In our age we have air conditioners, deodorants etc. Thus since the original reason does not exist anymore, wudhu is no longer necessary” (!) Take another example: “The reason Islam forbade having boyfriends and girlfriends was because of the danger of children being born without there being anything to bind the father to take responsibility. Today, effective contraception is easily available and DNA testing ensures no father can deny his child, thus this fear is now fully taken care of. So Muslims should also embrace the culture of men and women freely mixing and dating.” If the regulation provided by the four schools is thrown away, how do you stop the many individuals that form part of the Ummah, who are weak of iman and taqwa, from turning Islam into a carnival of desires? This horror story is the ultimate end of the simplistic call of Salafism. It is this same call that has tragically even led to individuals perpetrating mass-murder on the streets of many cities in the name of Islam! Rather, it is nothing but a subversion and mockery of Islam. The far-sighted scholars of the Ahl al-Sunna long ago understood how valuable these four schools were in safeguarding the Deen of Allah Almighty. So they issued a fatwa that it was necessary for every Muslim to learn and adhere to one of the four schools. The Verdict Of The Ulama Of The Muslim World 1. The famous Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni (419-478 AH) writes in his book Al-Burhan: “The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings” (vol. 2, P. 1146). 2. Shaikh al-Islam Ahmad Ibn Hajr al-Haytami writes in Tuhfa al-Muhtāj fi Sharh al- Minhāj: “The claim the layman has no madhhab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment” (Vol.12 p.491 – Kitab al-Zakah). 3. Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab: “The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hasan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halāl and Harām, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madhhab which alone he follows” (vol.1 p. 93). 4. Shaykh Salih al-Sunūsi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madhhab al-Imam Malik: “As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh). 5. Imam Sha’rāni, an undisputed authority in the Shāfi’ī school writes in Al-Mizan al-Kubra: “…You (O student) have no excuse left for not doing taqlīd of any madhhab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1). 6. Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment: “I follow the truth and perform ijtihād, and I do not adhere to any madhhab,” “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191) 7. In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajūzu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools” (vol.11 p.163-164). 8. The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (d. 560 AH): “Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them” (Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah). 9. Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit, “There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation)” (vol.6 p.209). 10. In the commentary of the Shāfi’ī text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes: “And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madhhabs of the Mujtahid Imams (iltizam madhhab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it” (Kitab al-ijtihād, p.93). 11. Imam Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]: “…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively). 12. In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawāni Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (d. 1126 AH) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujūb) of following one of the four Imams today: Abu Ḥanīfa, Mālik, Shāfi’ī and Ahmad may Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997). 30 Mar, 2014 Mufti Muhammad Sajaad Note: This article was edited for spelling, grammar, and style in addition to a new title. ilmgate

CII talk delivered by Shaykh Kamaluddin Ahmed. 18-11-10 [Question 1 of 3] Q1: Can you please explain the different types of nafs, nafs-e-ammara, nafs-e-lawwama and nafs-e-mutmainna. A: In the Quran-e-Kareem the word nafs is used in two ways. 1. First way that the word nafs is used, is to indicate our own-self. Some people would translate it in English as self, some people would translate it in English as soul. An example of this is when Allah Almighty says in the Quran: وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ [7:205] And remember your Rabb inside your-self 2. The second way the nafs has been used in the Quran, which is quite frequent, is that the nafs is referring to a specific part of our self and it is that part of our self that has desires, appetite, some people call it ego. It has anger, it has passion, it has lust, desire, it has all these things. Some people may even call it the carnal self or the carnal soul. This nafs is not part of the Ruh, its part of the physical human being. So if we wanted to say that we have some physical part of our creation, that is our body and our nafs and then Allah Almighty has also put inside of ourselves an inner or spiritual part of our creation, that is our ruh. This nafs is part of our physical self, even though its not part of our physical body. Three adjectives have been used in the Nobel Quran to describe three different types of nafs. 1. The first is nafs-ul-ammarah. إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ [12:53] Indeed the nafs that overwhelmingly commands a person to do sin. So this refers to that nafs, that is ruling over the self. This means that the nafs commands us and tells us what to do. So when the nafs has any desire, any wish, any appetite, it simply commands us, it dominates us. It is that nafs which is sovereign over a human being, it has sovereignty over us. What it means is that the nafs is sovereign over us, if it is Ammarah, it means we are subjugated by it, we are sub-ordinate to it, we listen and follow all of its dictates and commands. So this is the first type of nafs and the sign that a person has this type of nafs is that they sin willingly, blatantly, remorselessly, in any way that they ever want. And if we think about it, in many places in the west, this concept is actually glorified because people say ”you should do whatever makes you happy, do whatever pleases you, do whatever your heart desires”. They may glamorize that by saying that it’s the heart but actually there are many people, whether in east or west, even muslims now, that are doing what our passion desires. So that means that we have a nafs-ul-ammarah. 2. Second type of nafs is known as nafs-ul-lawwamah. Lawwamah, lawwam, it’s the same type of word as ammar and Allah Almighty has mentioned this in Quran: وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ [75:2] Lawwam here means to self incriminate, to self reproach, to have blame, to do mulamat of oneself. So, this is that nafs that does sometimes bring a person to do sin, but then that nafs self incriminates itself, it reproaches itself, it feels bad, it feels guilty. And then this guilt is supposed to increase so much so then the person leaves those sins because they feel so guilty about them. So, the sign of this is precisely that the person has such a nafs that when they commit a sin they feel remorse, regret, they feel guilt, they feel shame, they feel embarrassment, they wish they could take it back, they wish they never did it, they may even intend at that moment never to do that again. So, they are fighting a battle with their nafs. Sometimes they make sin and sometimes they are able to stay away from sin. 3. The third way this word has been used in the Quran-e-Kareem is nafs-ul-mutmainnah. يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً [89:27-28] To the righteous it will be said “oh reassured soul, return to your Lord well pleased, and pleasing to Him” So, Allah Almighty addresses the mutma’in nafs. And mutma’in here means two things. a) Number one is that they are mutma’in, they are content with the hukm of Allah Almighty, there is nothing else that makes them happy. So, this person is also doing what makes them happy. But this person has been molded and trained and disciplined it in such a way, that the only thing that makes it happy, that gives it solace, the only thing that it ismutma’in on, that it is content with, is what Allah Almighty is please with, what Allah Almighty is content with. So, it’s heart’s content lies in that which Allah Almighty is happy and pleased with. b) Second meaning of mutma’in is that has reached a state of serenity. The serene, contented, tranquility, at peace nafs. And obviously, the peace here means that it has aman, itminan from doing sin and also aman and itminan from desiring sin. It has no unlawful desires. It has desires, that is what the nafs does, but it only desires good things. The sign of this is exactly what we just mentioned that this person, not only do they not do sin, they no longer desire sin. That faculty, that part of their humanity that desires, only and only desires things that Allah Almighty views as desirable and has stopped desiring those things that Allah Almighty has labeled as undesirable. So, these are the three types of nafs. Nafs-ul-Ammarah, Nafs-ul-Lawwamah and Nafs-ul-Mutmainnah. zaynabacademy

Some Aspects Concerning the Jinn Photo matt mosher, “Ghost Fog” By Mawlana Qari Muhammad Tayyib al-Qasimi Translated by Mohammad Javed Qasmi Rights of Jinns Jinns too live in this world having basic rights to food, shelter and security, which nobody can deny them. The way they live in desolate and deserted places, they have right to live in our houses too. Hadiths tell us that Jinns live in every house. We do not perceive them because they mind their own business and do not interfere with ours, and when a wicked one of them creates troubles in our lives, we say that this home or person is possessed and consult an exorcist who imprisons or burns the troublesome Jinns with his exorcism. However, we are allowed to stand against and even fight with Jinns, in case they persist in their wickedness. Various Religions of Jinns As for the pious and Muslim Jinns, we need not to worry about driving them out of our houses; rather their strength and goodness may come helpful for us. However, wickedness and trouble making is not tolerable even of human beings let aside of Jinns. It is a fact that Jinns include all types of individuals: good and bad; Muslims and pagans; Jews and Christians as Qur’an clearly points out. Before the prophethood of Muhammad صلى الله عليه وسلم, Jinns were allowed to go up near the doors of the heaven and eavesdrop on a few Diving words from angles’ conversation. Then back down on earth, they would pass on those words with lots of fabrications and concoctions to their followers, and they fooled common folk claiming that they knew the future. When after the prophethood of Muhammad صلى الله عليه وسلم they got banned from climbing up to heaven, they grew anxious to know the main reason which restricted their eavesdropping. Some of the Jinns undertook to find out the actual reason for the restriction. They roamed around from east to west and north to south. A few of them happened to pass by the [city of Makkah] and heard Prophet Muhammad صلى الله عليه وسلم reciting the Glorious Qur’an. Hearing such unique, unprecedented and impressive words, they understood that it was the guidance that restricted their transgression. They went away and informed their brethren: “Verily, we have heard a wonderful Recitation. It guides to the Right Path and we have believed therein (this Qur’an)” (Qur’an 72:1,2). It shows that they [the Jinns] were disbelievers, who later accepted Islam. Thus, there emerged two categories of them: Muslims and non-Muslims. More they said: “And we shall never join in worship anything with our Lord (Allah)” (Qur’an 72:2). It indicates that some of them were monotheists and some polytheists. Further it was said: “And He, exalted is the Majesty of our Lord, has taken neither a wife nor a son (for offspring or children)” (Qur’an 72:3). This tells that some of them were Christians, who believed that Allah Almighty has a wife and son. More, they said: “And that the foolish among us (i.e. Iblis or the atheists among the Jinn) used to utter against Allah that which was an enormity in falsehood” (Qur’an 72:4). This verse clearly establishes that some of them, out of their foolishness, were habitual of attributing their false ideas to Allah and spread a set of lies [in] the name of religion and revelation. From the above paragraphs, it has been proved that there are various sects and religions among Jinns; but still their basic rights are intact. All that could be done is to punish wrongdoers as in human cases, but their rights cannot be denied. There is even a juristic debate if humans and Jinns can intermarry. Jurists’ Discussion Some jurists allow intermarriage between humans and Jinns arguing with the fact that Jinns are as sensible as humans and equally governed by the Islamic Shari’ah and its commandments. Moreover they can take human appearance too. While some others, looking at the fact that marriage is permissible only between those who are genetically similar, deny it and say that marriage between Jinns and humans is like marriage between a goat or cow and a human being, which is not allowed, as partners are genetically dissimilar. Prophet Muhammad Preaching to Jinns It is narrated in a Hadith that once a delegation of Jinns from Nasībīn came to Messenger of Allah صلى الله عليه وسلم and requested, “O Messenger of Allah! A group of our brothers has assembled in a place, you are cordially requested to come over there and deliver some wise words and let us know commandments related to us as well as answer some of our queries.” The Prophet صلى الله عليه وسلم went there with Abdullah Ibn Masood رضي الله عنه. When the Prophet صلى الله عليه وسلم reached the foothill where the Jinns were assembled, he drew a circle and commanded Abdullah Ibn Masood رضي الله عنه to stay within it. Abdullah Ibn Masood رضي الله عنه reports that he saw peculiar people passing by the circle but unable to enter, though their voices were heard. The Prophet صلى الله عليه وسلم delivered to them words of wisdom and taught Islamic commandments, [amongst them] was that humans should avoid using bones to purify themselves after responding to [the call of nature], because bones serve as provision for Jinns. Violation of their rights to livelihood, therefore, [is] prohibited, as a Hadith says that when humans take meat off off bones and throw out [the bones], Jinns get them full of meat. The Hadith also states that humans used bones for purifying themselves after attending [to the call of nature]. Jinns complained about it to Prophet صلى الله عليه وسلم and he prohibited its use for this purpose. All this insures the protection of Jinns’ rights and we are not allowed to interfere with them. Likewise, it is unlawful to remove them from their abode unless they cause trouble. Nature of Address to Jinns […] Jinns are addressed like humans [and] not separately as they have no Shari’ah exclusively for them. They have to follow the same Shari’ah as humans. So the Jews among Jinns believe in Musa عليه السلام and follow the Torah that was sent to human Jews. Likewise, Jinns among Christians and Muslims do not have a book of their own, but follow Isa عليه السلام and Muhammad صلى الله عليه وسلم respectively and adhere to the books sent to human Christians and Muslims. So they are of course addressed and asked to follow Islamic commandments but through humans. Why Prophets Not Sent Among Jinns? Angels are all virtue with no shadow of vice, whereas Jinns are mostly rife with vice and possess little virtue; and for prophethood, not only dominance of virtue is required but a full portion of it. Therefore, no prophet was sent among Jinns lest they fail to pass on [practicing the Shari’ah], because of the [dominance of evil within] them. Jinns were addressed indirectly through humans so that they learn how to keep away from flaws and mistakes in understanding and conduct. Therefore, they were asked to follow the prophets sent among humans. Extracted from Human Being: A Distinguished Creature. Courtesy of Al Qamar Publications Note: This article has been edited for spelling, grammar, and style. ilmgate