ummtaalib

Is it permissible to wear the new “breathable” nail-polish and would the wudhu be valid? Question Recently, there has been a lot of talk about a "breathable" nail polish that is now out. It is nail polish that allows water to seep through. I wanted to know whether wudhu can be done with this nail polish. The following article discusses this type of nail polish and states that wudhu is done, but I don't know how authentic and reliable it is, so I wanted to confirm it with you. It states in the article that water vapour reaches the nail through this nail polish, but not water in its liquid form. Will wudhu be done in this case? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, in order for the wudhu to be valid the entire limb needs to be washed. This includes the nails as well. The enamel in conventional nail-polish is impermeable and hence hinders the water from reaching the nails. This means that the primary condition of making the entire limb wet is not fulfilled. The wudhu' with such a nail-polish is thus incomplete.[1] Recently, a couple of cosmetic companies have introduced “breathable” or “water based” nail-polish. Their claim is that the enamel in these nail-polish allows water-vapors to pass through. If the claim is correct, then the condition mentioned above for the validity of wudhu will be fulfilled and the wudhu will be valid. However, if the reality of permeability from these nail-polish is any different than what has been mentioned above, then the condition will not be fulfilled and the wudhu' will not be valid. One such company is “inglot”, which has introduced a range of these breathable nail-polishes. It is this particular brand which has been mentioned in the article you posted. Over the past few months we have been looking into this issue and have been on the outlook for independent tests for the viability of their claim of permeability. We take note that many people have indeed done independent tests and have come to a negative result. Most internet websites mentioning reviews on the “inglot” have posters who have come up their objections. The weblink provided by your kind self also has visitors who have posted their own findings on the issue. However, it is possible that since an individual is unable to do such tests in a control environment, the results can be skewed and inadmissible for reliability. We have thus far come across only one reliable test conducted by Jamiatul Ulama (KZN) on a similar product which claimed to be “Halal nail polish” due to being permeable. Ulama at Jamiatul Ulama concluded: “The results turned out to be negative and it was concluded that the nail polish is not water permeable and it prevents water from reaching the surface of the nail.”[2] While we understand the need of our sisters for a viable alternative to conventional nail-polish, we also iterate that the issue of wudhu' is a very important and significant one for our religious and spiritual well being. Wudhu' is the basic requirement for one of the mightiest worship in Islam, the salah. If one is not cautious in securing one's wudhu', one would jeopardize this pillar of Islam. The issue of breathable nail-polish directly affects the validity of one's wudhu' and salah. Hence, caution is extremely important, especially at this stage when we do not have significant number of independent tests which would conclusively prove the permeability of such nail-polish. Moreover, there is always an option to use henna as an alternative means of beautification. Henna is recommended by Rasulullah salallahu alayhi wasallam himself, and Wudhu' with the henna is also permissible. Keeping the above points in mind and the gravity of the matter, until conclusive results are established, it will be impermissible to use these products. And Allah Ta’āla Knows Best Faisal bin Abdul Hameed al-Mahmudi Checked and Approved by, Mufti Ebrahim Desai askimam [1] (قوله: به يفتى) صرح به في الخلاصة وقال: لأن الماء شيء لطيف يصل تحته غالبا اهـ ويرد عليه ما قدمناه آنفا ومفاده عدم الجواز إذا علم أنه لم يصل الماء تحته، قال في الحلية وهو أثبت. (قوله: إن صلبا) بضم الصاد المهملة وسكون اللام وهو الشديد حلية: أي إن كان ممضوغا مضغا متأكدا، بحيث تداخلت أجزاؤه وصار له لزوجة وعلاكة كالعجين شرح المنية. (قوله: وهو الأصح) صرح به في شرح المنية وقال لامتناع نفوذ الماء مع عدم الضرورة والحرج ا هـ (الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 154)) [2] http://jamiat.org.za/blog/halaal-nail-polish/

Q. I would like to know what is the fatwa regarding the ‘halaal’ nail polish that has become the latest buzz among muslim women. (There may be grammatical and spelling errors in the above question. Questions are published as received) A. To date, the Jamiat has not approved any nail polish that is suitable for Wudhu. It is a condition that water reaches the surface of the finger nails and toe nails for Wudhu to be valid. Nail polish prevents water from reaching the surface of the nail and it is therefore necessary to remove before making Wudhu. The Wudhu will not be valid if the nail polish remained on the nail at the time of making Wudhu. There have been concerns raised about a certain nail polish product claiming to be water permeable, thus allowing water to reach the surface of the nails. Due to this claim, some people have been misled into assuming that this nail polish is Halaal (in the sense that it is suitable for Wudhu without the need to remove it). Due to the numerous requests from concerned Muslim sisters, the Jamiat looked into this particular product and conducted multiple tests. The results turned out to be negative and it was concluded that the nail polish is not water permeable and it prevents water from reaching the surface of the nail. Hence, this particular type of nail polish that is being marketed as Halaal nail polish is not acceptable for Wudhu. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

With thanks to Central-Mosque

Usage of Weak Hadeeth in Injunctions when nothing Authentic is found (First Case): Before discussing the subject at hand, it would be prudent to record the opinion of Ulama over the permissibility of usage of Weak Ahadeeth in matters of Ahkaam (Injunctions). Istadlaal from weak Ahadeeth is permissible (over Qiyas) in injunctions as long as: 1 The weakness is not extreme or severe i.e. liars and fabricators are not present in the chain 2 There is no other strong evidence present Imam Abu Haneefa (RA) [80AH -148AH] and the Hanafiyah: Weak Narration from Rasul-ullah (Sallaho Alaihe Wassallam) is superior to Qiyas. Source: Almuhalla Li Ibn Hazm (RA) (3/61) The Hadeeth concerning laughing aloud during Salah is weak as per the consensus of Muhadeetheen, yet Imam Abu Haneefa (RA) preferred it to Qiyas Source: A'alamal Mawqieen (1/31-32) The Hadeeth stating "Most menstrual cycles are 10 days" is weak as per the consensus of Muhadeetheen, yet Hanafees have preferred it to Qiyas Source: A'alamal Mawqieen (1/31-32) The Hadeeth stating "There is no Meh'r (dowry) less then 10 Dirhams" is weak as per the consensus of Muhadeetheen, yet Hanafees have preferred it to Qiyas Source: A'alamal Mawqieen (1/31-32) Imam Ibn Humaam (RA) states that Istadlaal from weak Ahadeeth is proven as long as the narration is not a fabrication. Source: Fathul-Qadeer-Babun-Nawafil (2/139) Imam Malik (RA) [93AH -179AH] and Malikiyah: Mursal (which is weak according to Jamhoor of Muhadeetheen) of a trustworthy person is valid as proof and as justification for a practice, just like a musnad hadith. Source: Yusuf b. 'Abdullah Ibn 'Abdul Barr, Tajrid al- Tamhid lima fi l-Muwatta' min al-Asanid (Cairo, 1350), 1:2. Imam Shaf'ae (RA) [150AH -204AH] and Shaffiyyah: He has discussed this issue in detail in his al-Risalah; he requires the following conditions to be met before accepting a mursal hadith: 1 In the narrative, he requires that one of the following conditions be met: that it be reported also as musnad through another isnad; that its contents be reported as mursal through another reliable source with a different isnad; that the meaning be supported by the sayings of some Companions; or that most scholars hold the same opinion as conveyed by the mursal hadith. 2 Regarding the narrator, he requires that one of the following conditions be met: that he be an elder Successor; that if he names the person missing in the isnad elsewhere, he does not usually name an unknown person or someone not suitable for reporting from acceptably; or that he does not contradict a reliable person when he happens to share with him in a narration Source: For the discussion in detail, see al-Shafi'i, al-Risalah (ed. Ahmad Shakir, Cairo, 1358/1940, pp. 461-470; English translation: M. Khadduri, 2nd ed., Islamic Texts Society, Cambridge, 1987, pp. 279-284, where the mursal Hadith has been translated as "interrupted tradition"). On the basis of these arguments, al-Shafi'i accepts the Irsal of Sa'id b. al-Musayyab, one of the elder Successors. For example, al- Shafi'i considers the issue of selling meat in exchange for a living animal: he says that Malik told him, reporting from Zaid b. Aslam, who reported from Ibn al-Musayyab that the Messenger of Allah (may Allah bless him and grant him peace) forbade the selling of meat in exchange for an animal. He then says, "This is our opinion, for the Irsal of Ibn al-Musayyib is fine." Source: al-Suyuti, 1:199; Muhammad b. Mustafa al- Ghadamsi, Al-Mursal min al-Hadith (Darif Ltd., London, N.D.), p.71. Ibnul Qayyim (RA) [691AH 751 AH] has related that Weak Hadeeth is superior to Qiyas according to Imam Shaf'ae (RA) Source: A'alamal Mawqieen (1/32) Imam Ahmed Ibn Hanbal (RA) [150AH -204AH] and Hanabila: He accepts mursal and (other) da'if (weak) ahadith if nothing opposing them is found regarding a particular issue, preferring them to qiyas (analogical deduction). Source: A'alamal Mawqieen (1/31) In the most Authentic text of Hanbali Madhab (Al-Mughni) it states "In the case of Nawafil (optional acts of worship) and Fadhail (Virtues deeds) the condition of Authenticity of Hadeeth is not present. Source: Al-Mughni (2/88) Imam Auzai [89AH -157AH]: Imam Dhahabi (RA) has recorded that Imam Awzai (RA) did Istadlaal from Maqtoo'aat (disconnected) and Maraseel of people of Shaam (Syria) Source: Sair Aalamun-Nubula (7/114) Imam Abu Dawud (RA) [202AH -275AH]: Hafidh Mundhari (RA) writes that Imam Abi Dawud (RA) used to include weak narrations in the chapters where he couldn't find any Authentic Narrations because in his opinion weak Ahadeeth are superior to Qiyas{j/b_bluebox} Source: Tadreebur Rawi Imam Ibnul Hazm [384AH -456AH]: In Almuhalla Ibn Hazm (RA) discussed the matter of Qunoot before Ruku and brings the Hadeeth with the chain of Hasan Ibn Ali (RA) and then writes, Although this Hadeeth is not worthy of Istadlaal, however since we have not found any other Hadeeth from Rasul-ullah (Sallaho Alaihe Wassallam) in this regard therefore we adopt it Source: Almuhalla Li Ibn Hazm (RA) (3/61) Usage of Weak Hadeeth in Injunctions with caution (Second Case): This is adopted by almost everyone as explained by Imam Nawawi in Al-Adhkaar while expounding on various forms of acting on Weak (Da'ef) Ahadeeth. Imam Nawawi (RA) [631AH -676AH]: {jb_bluebox}It is permissible to act (with caution) on such matters which are borne out of Weak (Da'ef) Ahadeeth e.g. Karaha (Offensiveness) in certain matters pertaining to business transactions etc. In the Commentary of the statement (above) Ibn Ailaan (RA) has given the example of Karaha (Offensiveness) in doing Wudhu with Water which has been warmed using the heat of the sun, and this is based upon the Hadeeth of Aisha (RA) which is weak. Usage of Weak Hadeeth clarifying ambiguous text (Third Case): If a verse of the Qur'aan or Authentic narration can have multiple meanings and a weak Narration gives credence to one of the meanings then the Ulama have permitted the usage of Weak (Da'ef) Ahadeeth in clarifying it. Usage of Weak Hadeeth in Encouragement towards Good and Discouragement from Evil (Al-Targheeb Wa Al-Tarheeb) (Fourth Case): It is the Consensus of the Ulema that weak hadiths can be narrated and put into practice in Islam according to according to al-Bayhaqî, Ibn 'Abd al-Barr, al-Nawawî, Ibn Taymiyya, al-Qârî, and 'Alawî ibn 'Abbâs al-Mâlikî in his manual al-Manhal al-Lat.îf fî Ma'rifat al-H.adîth, provided certain conditions are met. Source: Al-Bayhaqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn 'Abd al-Barr, al-Tamhîd (1:127); al-Nawawî, al-Majmû' (5:63), Irshâd T.ullâb al-H.aqâ'iq (p. 107-108), Sharh. S.ah.îh. Muslim (introduction), and al-Adhkâr (introduction p. 5) cf. Ibn 'Allân, al-Futûh.ât al-Rabbâniyya (1:84); Ibn Taymiyya, Sharh. al-'Umda (1:171), Majmû' al-Fatâwâ (18:26, 18:65-66), and Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sharh. al-Shifâ' (2:91) and Mirqât al-Mafâtîh. (2:381); 'Itr, Manhaj al-Naqd (p. 291-296) and Us.ûl al-Jarh. wal-Ta'dîl (p. 140-143) Abdullah Ibn Abi Mubarak (RA) [118AH -181AH]: One may narrate from [a weak narrator] to a certain extent or those hadiths pertaining to good conduct (adab), admonition (maw'iza), and simple living (zuhd)." Narrated by Ibn Abi Hatim in Muqaddimat al-Jarh. wal-Ta'dil (2:30) and cited by Ibn Rajab in Sharh. 'Ilal al-Tirmidhi (1:73). Imam Bukhari (RA) [194AH -256AH]: Imam Bukhari (RA) has compiled Adab Al-Mufrad which contains many weak Narrations to the point where some scholars have declared some narrations as fabricated; some of the chapters in the book contain no Authentic narrations at all. Allamah Shaykh Abdul-Fattah Abu-Ghuddah has discussed the chains of transmissions of Adab Al-Mufrad in detail in his commentary "Fadhlullah As-Samad" Even in Saheeh Bukhari while discussing the Hadeeth, "Be in this world as if you were a stranger or a traveler." Hafidh Ibnul Hajr Asqalani (RA) comments in Fathal Bari, "Muhammad Ibn Abdul-Rahman Tafawi is Munfarid in the narration of this Hadeeth, perhaps Imam Bukhari (RA) has shown leniency in the matter because this Hadeeth is about Al-Targheeb Wa Al-Tarheeb. Source: Fathul-Bari Kitabur-Raqaiq The full Hadeeth is as follows: Narrated Mujahid (RA) : 'Abdullah bin 'Umar (RA) said, "Allah's Apostle (Sallaho Alaihe Wassallam) took hold of my shoulder and said, 'Be in this world as if you were a stranger or a traveler." Imam Muslim (RA) [206AH -261AH]: The correct position of Imâm Muslim in the introduction to his Sahîh whih is that he forbade the use of forgers and other abandoned narrators, not of truthful weak ones, in conformity with the position of Ahmad and the rest of the Salaf. Source: Cf. al-Nawawî, Sharh. S.ah.îh. Muslim (introduction), Ibn al-Qayyim, I'lâm al-Muwaqqi'în (1:31), al-Sakhâwî, al-Qawl al-Badî' (p. 474), and 'Itr, notes on Ibn Rajab's Sharh. 'Ilal al-Tirmidhî (1:75-76). Muslim also says: "The sound reports from the trustworthy (thiqât) narrators and those whose reliability is convincing are more than that we should be forced to transmit reports from those who are not trustworthy and whose reliability is not convincing." The difference is clear between saying we are not forced to use weak narrators and saying that one absolutely cannot transmit from them. A proof of this is his use of the weak narration from 'Â'isha: "Treat people according to their ranks" and the fact that his strictness in narrators drops a notch or two in the h.adîths of raqâ'iq or fad.â'il al-a'mâl in the S.ah.îh., as in the case of Shaddâd ibn Sa'îd Abû T.alhâ al-Râsibî or al-Walîd ibn Abî Walîd. Source: The claim of a handful of authors such as al-Qâsimî in Qawâ'id al-Tah.dîth (p. 94) or 'Ajâj al-Khat.îb in Us.ûl al-H.adîth (p. 231) that Ibn al-'Arabî and Ibn Ma'în were opposed to the use of weak h.adîths in absolute terms, stems from good faith in Ibn Sayyid al-Nâs, al-'Irâqî, al-Sakhâwî, and al-Suyût.î's claims to that effect. Imam Ibn Arabi (RA): The correct position of Ibn al-'Arabî is as he states himself regarding a certain weak h.adîth: "Its chain is unknown, but it is preferable to put it into practice..." Source: Ibn al-'Arabî, 'Ârid.at al-Ah.wadhî (10:205) cf. Fath. al-Bârî (10:606) as cited by Muh.ammad 'Awwâma in his marginalia on al-Qawl al-Badî' (p. 472). Imam Yahya Ibn Ma'een (RA): Ibn Sayyidun-Naas (RA) has recorded the opinion of Imam Yayha Ibn Maeen (RA) about the usage of Weak Hadeeth Source: Taweyounal-Athar Hafidh Sakhawi (RA) has mentioned those Imam Yahya Ibn Ma'een amongst those who did hold the lenient position of usage of weak Ahadeeth in Fadhail Source: Fathul-Magheeth Imam Abu Shama Maqdisi (RA): Shaykh Tahir Aljazairi (RA) has recorded the comments of Imam Abu Shama Maqdisi (RA) from his book "AlBaes Ala Inkaar Al-Bida Wal Hawadis" in which with reference to a Majlis of Hafidh Ibn Asakar Dimashqi (RA) three Ahadeeth about Rajab are mentioned and then Imam Abu Shama Maqdisi (RA) says, "I wish Hafidh Ibn Asakar Dimashqi (RA) had not mentioned these Ahadeeth as it is tantamount to giving credence to Munkar Ahadeeth but he has adopted the path of a group of Muhadetheen who are lenient when it comes to Ahadeeth pertaining to Fadhail Source: Tawjeeun-Nadhar Imam Ibn Hajar Al-Asqalani (RA) [661AH -728AH]: Al-Haafidth Ibn Hajar Al-'Asqalani, sometimes referred to as the Ameer Al-Muslimeen in Al-Hadeeth, said: "There are three conditions that must be fulfilled in order to use the weak Hadeeth: - 1 It is well accepted that the weakness should only be slight. This will help to exclude hadeeths reported by liars or accused reporters who are known to commit big mistakes. 2 The weak Hadeeth should be used under already well-established principles and should not bring in ideas of its own. 3 When a weak Hadeeth is used (after it fulfills the above two conditions), it should not be believed to be said by the Messenger of Allah (Sallao Alaihe Wassallam), lest we refer to him (Sallao Alaihe Wassallam) with that which he did not say. Imam Ibn Taymiyyah (RA) [661AH -728AH]: Ibn Taymiyya said in his book "al-qaida al-jaleela fit- tawwasuli wal-waseela", with commentary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, Page 162, para 478: "But Ahmad ibn Hanbal and other scholars permitted the narration [of hadith] regarding the virtues of good what is not established [as authentic] as long as it is not known that it is a lie." (laakinna Ahmad ibn Hanbal wa ghayruh min al-'ulama jawwazu an yurwa fee fada'il al-'aamal maa lam yu'lam annahu thaabit idha lam yu'lam annahu kadhib.) Shaykhul Islam's book "Alkalimut-Tayyib" contains many weak Ahadeeth which Al-Albani (RA) has himself divided into "Saheeh Alkalimut-Tayyib" & "Da'ef Alkalimut-Tayyib" proving that it contains weak Ahadeeth in the first place! Imam Nawawi (RA) [631AH -636AH]: Nawawî and al-'Irâqî's sole conditions (for using Weak Hadeeth) were that: 1 The Hadith be related to good deeds (fad.â'il al-a'mâl) without bearing on legal rulings and doctrine and 2 The Hadith not be forged. Source: Al-Bayhaqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn 'Abd al-Barr, al-Tamhîd (1:127); al-Nawawî, al-Majmû' (5:63), Irshâd T.ullâb al-H.aqâ'iq (p. 107-108), Sharh. S.ah.îh. Muslim (introduction), and al-Adhkâr (introduction p. 5) cf. Ibn 'Allân, al-Futûh.ât al-Rabbâniyya (1:84); Ibn Taymiyya, Sharh. al-'Umda (1:171), Majmû' al-Fatâwâ (18:26, 18:65-66), and Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sharh. al-Shifâ' (2:91) and Mirqât al-Mafâtîh. (2:381); 'Itr, Manhaj al-Naqd (p. 291-296) and Us.ûl al-Jarh. wal-Ta'dîl (p. 140-143) Imam Shawkani (RA): Although Imam Shawkani (RA)'s statement Alfawaidul Majmoowa categorically prohibits acting on a weak Hadeeth YET in Nailul-Awtaar we find his statement, "Although Ahadeeth about excessive Nawafil during Maghrib and Esha are weak yet collectively they are strong particularly for Fadhail (of Aamaal) Source: Nailul-Awtaar (3/60) Imam Shawkani (RA)'s book Tuhaftuz-Zakireen is filled with weak Ahadeeth Imam Jawzi (RA): Imam Jawzi (RA)'s books such as "Dhummul Hawwa", "Talbees Iblees", Rousul Qawareer" and many other contain weak Ahadeeth and Imam Ibn Taymiyyah has collectively said this about Ibn Asakar (RA), Ibn Jawzi (RA), Abu Naeem (RA) & Khateeb (RA) Imam Mundhari (RA): In his book At-Targheeb Wa Al-Tarheeb many weak Ahadeeth are mentioned and Hafidh started them with "Rowi" indicating their weakness and his knowledge of their weakness, yet he chooses to include them in the book.

Introduction In the present day climate it is often opined that the usage of Weak (Da'ef) Ahadeeth is forbidden in Islam and there is a genuine move amongst certain circles to purge the Hadeeth collection of Weak (Da'ef) narrations. Although the opinions and Fatawa of certain Scholars (of the past and present) can be presented in support of this position (of discouragement) towards the usage of Weak (Da'ef) Ahadeeth, nevertheless there exists an overwhelming majority of Islamic Scholars (from Salaf & Khalaf) who not only permitted its usage but their publications contained these (i.e. Weak Narrations) in abundance. Furthermore from the opinions and practises of the Ulama of the past we can also glean that usage of Weak (Da'ef) Ahadeeth is preferred over Qiyas (deduction/analogy) and in matters where no Authentic Narration exists. The matter of "weak hadith in Fazail e Amal" is a particular pastime discussion of our era. In this small endeavour Insha'Allah the opinion of Ulama who have permitted such a usage will be listed along with famous works which have historically contained Weak (Da'ef) Ahadeeth. It may be argued by some that shouldn't Weak (Da'ef) Ahadeeth be avoided anyways? The answer is that if it was good enough for the Masters of Hadeeth, Kibar Ulama and Muhadeetheen to use it and no attempt was made to purge the Hadeeth collection of their existence, then why should it be attempted by us? The actions of Ulama (of the past) will make it clear that it is not a crime to use weak Ahadeeth, provided that rules set forth by the Muhadeetheen are followed. Finally we present the examples of Imam Bukhari (RA) in "Al Adab Al Mufrad" and Shaykhul Islam Ibn Taymiyyah's book "Alkalimut-Tayyib" which both contains many weak Ahadeeth the case in point being that Ameerul-Muhadetheen Imam Bukhari (RA) was the Master of Hadeeth and clearly knew the difference between Authentic (Saheeh) and Weak (Da'ef) Ahadeeth YET he chose to use the later in a book of Fadhail (virtues); Al Adab Al Mufrad is read, taught and practised by the Ummah for generations with the full knowledge that it contains Weak (Da'ef) Ahadeeth, although attempts have been made to "purge" the book from its Weak (Da'ef) Ahadeeth but the original manuscript is still widely available and used. Shaykhul Islam Ibn Taymiyyah's book "Alkalimut-Tayyib" has been revised by Shaykh Al-Albani (RA) as "Saheeh (Authentic) Alkalimut-Tayyib" & "Da'ef (Weak) Alkalimut-Tayyib", nevertheless the original manuscript remains in vogue.

Ameerul-Mumi'neen Fil-Hadeeth Imam Al-Bukhari (RA) and weak Hadeeth in Fadhail (Virtues) Fatwa Department Research Committee: Chaired by Sheikh `Abd al-Wahhâb al-Turayrî Could you explain to me about al-Bukhârî’s book entitled al-Adab al-Mufrad. I have heard there are weak hadîth in it. How can this be, when he is widely regarded as the pre-eminent scholar of hadîth? Indeed, there are quite a number of weak hadîth in al-Adab al-Mufrad. We must understand that al-Bukhârî wrote a number of books. Only one of these – his most ambitious work – he gave the title al-Sahîh, meaning “Authentic”. He imposed upon himself the most rigorous conditions of authenticity in writing this book. He would not record in al-Sahîh any hadîth unless it fulfilled those conditions. To make sure he succeeded in his goal, he aimed far higher in his Sahîh than the minimum accepted conditions of authenticity. This ensured al-Bukhârî that if he made a “mistake” – which is inevitable in any human endeavor – that would mean his recording in his Sahîh a hadîth does not fully meet those extra-rigorous standards – however, it would still be an authentic hadîth nonetheless. He did not set these strict conditions for the other books he wrote or compiled. He did not even set the condition of the hadîth having to be authentic. He would allow in his other books hadîth that were only good (hasan). He would allow borderline cases. In some instances, he would allow weak hadîth. This is the case with al-Adab al-Mufrad. It is a book about “adab” – about good manners and virtuous behavior. It is not a book about Islamic beliefs or matters of law. This is why al-Bukhârî is willing to mention even weak hadîth in al-Adab al-Mufrad. Weak hadîth can be tolerated, because the book is talking about exhortations and virtues. The scholars used to tolerate the narration of moderately weak hadîth regarding virtuous behavior, but they did not tolerate weak hadîth for establishing legal rulings. Please also know that of the hadîth in al-Adab al-Mufrad that you might hear some critics describing as weak, not all of them are the same. Some of those are borderline cases. Some might be considered good or even authentic by al-Bukhârî or other hadîth scholars. In a book which is not written upon the most rigorous standards of authenticity, there is bound to be a number of hadîth about which specialists will disagree regarding their quality. Allah knows best.

Shaykhul-Islam Ibn Taymiyyah (RA) on weak HadithShaykhul-Islam Ibn Taymiyyah (RA) on weak Hadith Translated by Shaykh Omar Subedar (HA) Aḥmad ibn Ḥanbal (RA) said, “When [an issue pertaining to] ḥalāl and ḥarām [is discussed in the aḥādīth], we are stringent [over accepting] their transmission chains (asānīd). However, if [information on] encouraging [good deeds] and discouraging [evil ones] is discussed, we are relaxed with their asānīd.” This is the stance of scholars on practicing weak ḥadiths relating to the virtues of deeds (faḍāʾil al-aʿmāl). This does not imply that recommended practices (istiḥbāb) are to be established through narrations that cannot serve as evidence; for istiḥbāb is a ruling of Islamic law (sharīʿah) that can only be established through evidence [that is acceptable in the] sharīʿah. If any person asserts that Allāh favours a practice, without [acceptable] sharīʿah based proof, they have legislated something in the religion that Allāh has not authorized. This is the same for establishing a mandatory practice or a prohibition. It is for this reason scholars differ over istiḥbāb just as they differ over other [sharīʿah based] issues. Rather sharīʿah is the foundation of the religion that has been legislated [for us]. Scholars simply mean that practices will [only] be based on what is proven through scripture or [a scholarly] consensus such as [the practices of] reciting the Qurʾān, glorifying [Allāh] (tasbīḥ), making a prayer (duʿāʾ) , donating to charity, freeing a slave, being professional with people, and disapproving of lying and betrayal. So when a ḥadīth mentions the virtues of certain recommended deeds and [speaks about] their reward, or on the repugnance of other deeds and their penalties; the amount of reward or punishment and its various types when narrated in a ḥadīth we do not know to be forged; sharing that narration with others and practicing it is permissible. This implies that a person will hope for that reward or fear the [mentioned] punishment, like a man who knows a business to be profitable however later he is told it is extremely profitable. If he believes it, it will avail him, and if he refuses to accept it, it will be of no detriment to him. An example of this is to encourage good deeds and dissuade from evil ones through Judaic scripture, dreams, the words of the predecessors and scholars, the stories of scholars etc; things that cannot be used independently to establish sharīʿah rulings, recommendations or anything else. They are however, allowed to be mentioned for encouraging good deeds, dissuading [people] from evil ones, giving hope and instilling fear. Whatever is known to be good or bad through sharīʿah based proofs, that information is beneficial and not harmful, irrespective of whether it is really true or false. Whatever information is confirmed to be false and forged, no one is allowed to give it any attention, for a lie is of no benefit whatsoever. However, if it is established to be true, rules and regulations will be formed in light of it. When there is the possibility of the information being either one (i.e. true or false), it may be shared due to the possibility of it being true and unharmful if it is a lie. Aḥmad (RA) simply said, “If [information on] encouraging [good deeds] and discouraging [people from evil ones] is discussed, we are relaxed with their asānīd,” and meant that we will share that information with their respected transmission chains even though its narrators are not among the authorities who [we] rely on. It is regarding this certain people have said, “These narrations can be used to discuss the virtues of deeds.” Practicing them is to apply the information found in them i.e. good deeds such as reciting [the Qurʾān], remembering [Allāh], and to refrain from the disapproved activities mentioned in them. An example of this is the Prophet’s (Sallallaho Alaihe Wasallam) statement in a ḥadīth Bukhārī r has recorded from ʿAbdullāh ibn ʿAmr (RA), “Convey from me even if it may be a verse, and report from the Children of Israel without it being an issue. And whoever lies about me deliberately, they should occupy their sitting place in the Fire [of Hell],” with his statement in another authentic (ṣaḥīḥ) ḥadīth, “When the People of the scripture tell you anything [from their scriptures], do not believe them nor reject them.”[Ṣaḥīḥ al-Bukhārī 4485] The Prophet (Sallallaho Alaihe Wasallam) has allowed [us] to share narrations from them however he has forbidden us from believing them or rejecting them. Had there been no benefit in generally reporting from them, he would not have allowed it nor instructed it. And had believing them just by reporting from them was allowed, he would not have forbidden us from believing them. People benefit from what they assume to be true in a number of cases. When weak aḥādīth on virtues contain specifications and valuations such as performing ṣalāh at a specific time with a specific recital or in a specific way, this would be impermissible to follow because the recommendation of this particular method is not established through sharīʿah based evidence, as opposed to a narration which states that whoever enters the marketplace and says, “Lā ilāha illa l-lāh,” they will receive such and such reward, for taking Allāh’s name is recommended in the marketplace due to Allāh being remembered among the neglectful. It has been mentioned in a well known narration, “Taking Allāh’s name among the heedless is like a green tree among dry trees.” As for the rewards reported in such narrations, establishing them is of no harm nor is [there harm in] refusing to establish them. It is in respect to this a ḥadīth recorded by Tirmidhī states, “Whoever receives information from Allāh pertaining to some virtue and they practice the deed in hope of receiving that virtue, Allāh will grant it to them even if that is not the case.” In conclusion, narrations of this type may be shared and practiced for the sake of encouraging [good deeds] and dissuading [people from evil ones] but not in the areas of istiḥbāb. Thereafter, believing in their outcomes i.e. their fixed reward or penalty is dependent on sharīʿah based evidence. [source: Taymīyah, T. Majmūʿ Fatāwá, Vol. 18, Section 65-68] قَالَ شَيْخُ الْإِسْلَامِ رَحِمَهُ اللَّهُ فَصْلٌ قَوْلُ أَحْمَد بْنِ حَنْبَلٍ : إذَا جَاءَ الْحَلَالُ وَالْحَرَامُ شَدَّدْنَا فِي الْأَسَانِيدِ ; وَإِذَا جَاءَ التَّرْغِيبُ وَالتَّرْهِيبُ تَسَاهَلْنَا فِي الْأَسَانِيدِ ; وَكَذَلِكَ مَا عَلَيْهِ الْعُلَمَاءُ مِنْ الْعَمَلِ بِالْحَدِيثِ الضَّعِيفِ فِي فَضَائِلِ الْأَعْمَالِ : لَيْسَ مَعْنَاهُ إثْبَاتُ الِاسْتِحْبَابِ بِالْحَدِيثِ الَّذِي لَا يُحْتَجُّ بِهِ ; فَإِنَّ الِاسْتِحْبَابَ حُكْمٌ شَرْعِيٌّ فَلَا يَثْبُتُ إلَّا بِدَلِيلِ شَرْعِيٍّ وَمَنْ أَخْبَرَ عَنْ اللَّهِ أَنَّهُ يُحِبُّ عَمَلًا مِنْ الْأَعْمَالِ مِنْ غَيْرِ دَلِيلٍ شَرْعِيٍّ فَقَدْ شَرَعَ مِنْ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ كَمَا لَوْ أَثْبَتَ الْإِيجَابَ أَوْ التَّحْرِيمَ ; وَلِهَذَا يَخْتَلِفُ الْعُلَمَاءُ فِي الِاسْتِحْبَابِ كَمَا يَخْتَلِفُونَ فِي غَيْرِهِ بَلْ هُوَ أَصْلُ الدِّينِ الْمَشْرُوعِ . وَإِنَّمَا مُرَادُهُمْ بِذَلِكَ : أَنْ يَكُونَ الْعَمَلُ مِمَّا قَدْ ثَبَتَ أَنَّهُ مِمَّا يُحِبُّهُ اللَّهُ أَوْ مِمَّا يَكْرَهُهُ اللَّهُ بِنَصِّ أَوْ إجْمَاعٍ كَتِلَاوَةِ الْقُرْآنِ ; وَالتَّسْبِيحِ وَالدُّعَاءِ ; وَالصَّدَقَةِ وَالْعِتْقِ ; وَالْإِحْسَانِ إلَى النَّاسِ ; وَكَرَاهَةِ الْكَذِبِ وَالْخِيَانَةِ ; وَنَحْوِ ذَلِكَ فَإِذَا رُوِيَ حَدِيثٌ فِي فَضْلِ بَعْضِ الْأَعْمَالِ [ ص: 66 ] الْمُسْتَحَبَّةِ وَثَوَابِهَا وَكَرَاهَةِ بَعْضِ الْأَعْمَالِ وَعِقَابِهَا : فَمَقَادِيرُ الثَّوَابِ وَالْعِقَابِ وَأَنْوَاعُهُ إذَا رُوِيَ فِيهَا حَدِيثٌ لَا نَعْلَمُ أَنَّهُ مَوْضُوعٌ جَازَتْ رِوَايَتُهُ وَالْعَمَلُ بِهِ بِمَعْنَى : أَنَّ النَّفْسَ تَرْجُو ذَلِكَ الثَّوَابَ أَوْ تَخَافُ ذَلِكَ الْعِقَابَ كَرَجُلِ يَعْلَمُ أَنَّ التِّجَارَةَ تَرْبَحُ لَكِنْ بَلَغَهُ أَنَّهَا تَرْبَحُ رِبْحًا كَثِيرًا فَهَذَا إنْ صَدَقَ نَفَعَهُ وَإِنْ كَذَبَ لَمْ يَضُرَّهُ ; وَمِثَالُ ذَلِكَالتَّرْغِيبُ وَالتَّرْهِيبُ بالإسرائيليات ; وَالْمَنَامَاتِ وَكَلِمَاتِ السَّلَفِ وَالْعُلَمَاءِ ; وَوَقَائِعِ الْعُلَمَاءِ وَنَحْوِ ذَلِكَ مِمَّا لَا يَجُوزُ بِمُجَرَّدِهِ إثْبَاتُ حُكْمٍ شَرْعِيٍّ ; لَا اسْتِحْبَابٍ وَلَا غَيْرِهِ وَلَكِنْ يَجُوزُ أَنْ يُذْكَرَ فِي التَّرْغِيبِ وَالتَّرْهِيبِ ; وَالتَّرْجِيَةِ وَالتَّخْوِيفِ . فَمَا عُلِمَ حُسْنُهُ أَوْ قُبْحُهُ بِأَدِلَّةِ الشَّرْعِ فَإِنَّ ذَلِكَ يَنْفَعُ وَلَا يَضُرُّ وَسَوَاءٌ كَانَ فِي نَفْسِ الْأَمْرِ حَقًّا أَوْ بَاطِلًا فَمَا عُلِمَ أَنَّهُ بَاطِلٌ مَوْضُوعٌ لَمْ يُجَزْ الِالْتِفَاتُ إلَيْهِ ; فَإِنَّ الْكَذِبَ لَا يُفِيدُ شَيْئًا وَإِذَا ثَبَتَ أَنَّهُ صَحِيحٌ أُثْبِتَتْ بِهِ الْأَحْكَامُ وَإِذَا احْتَمَلَ الْأَمْرَيْنِ رُوِيَ لِإِمْكَانِ صِدْقِهِ وَلِعَدَمِ الْمَضَرَّةِ فِي كَذِبِهِ وَأَحْمَد إنَّمَا قَالَ : إذَا جَاءَ التَّرْغِيبُ وَالتَّرْهِيبُ تَسَاهَلْنَا فِي الْأَسَانِيدِ . وَمَعْنَاهُ : أَنَّا نَرْوِي فِي ذَلِكَ بِالْأَسَانِيدِ وَإِنْ لَمْ يَكُنْ مُحْدِثُوهَا مِنْ الثِّقَاتِ الَّذِينَ يُحْتَجُّ بِهِمْ . فِي ذَلِكَ قَوْلُ مَنْ قَالَ : يُعْمَلُ بِهَا فِي فَضَائِلِ الْأَعْمَالِ إنَّمَا الْعَمَلُ بِهَا الْعَمَلُ بِمَا فِيهَا مِنْ [ ص: 67 ] الْأَعْمَالِ الصَّالِحَةِ مِثْلَ التِّلَاوَةِ وَالذِّكْرِ وَالِاجْتِنَابِ لِمَا كُرِهَ فِيهَا مِنْ الْأَعْمَالِ السَّيِّئَةِ . وَنَظِيرُ هَذَا قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الَّذِي رَوَاهُ الْبُخَارِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو : { بَلِّغُوا عَنِّي وَلَوْ آيَةً وَحَدِّثُوا عَنْ بَنِي إسْرَائِيلَ وَلَا حَرَجَ وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ } مَعَ قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الصَّحِيحِ : { إذَا حَدَّثَكُمْ أَهْلُ الْكِتَابِ فَلَا تُصَدِّقُوهُمْ وَلَا تُكَذِّبُوهُمْ } فَإِنَّهُ رَخَّصَ فِي الْحَدِيثِ عَنْهُمْ وَمَعَ هَذَا نَهَى عَنْ تَصْدِيقِهِمْ وَتَكْذِيبِهِمْ فَلَوْ لَمْ يَكُنْ فِي التَّحْدِيثِ الْمُطْلَقِ عَنْهُمْ فَائِدَةٌ لِمَا رَخَّصَ فِيهِ وَأَمَرَ بِهِ وَلَوْ جَازَ تَصْدِيقُهُمْ بِمُجَرَّدِ الْإِخْبَارِ لَمَا نَهَى عَنْ تَصْدِيقِهِمْ ; فَالنُّفُوسُ تَنْتَفِعُ بِمَا تَظُنُّ صِدْقَهُ فِي مَوَاضِعَ . فَإِذَا تَضَمَّنَتْ أَحَادِيثُ الْفَضَائِلِ الضَّعِيفَةِ تَقْدِيرًا وَتَحْدِيدًا مِثْلَ صَلَاةٍ فِي وَقْتٍ مُعَيَّنٍ بِقِرَاءَةِ مُعَيَّنَةٍ أَوْ عَلَى صِفَةٍ مُعَيَّنَةٍ لَمْ يَجُزْ ذَلِكَ ; لِأَنَّ اسْتِحْبَابَ هَذَا الْوَصْفِ الْمُعَيَّنَ لَمْ يَثْبُتْ بِدَلِيلِ شَرْعِيٍّ بِخِلَافِ مَا لَوْ رُوِيَ فِيهِ مَنْ دَخَلَ السُّوقَ فَقَالَ : لَا إلَهَ إلَّا اللَّهُ كَانَ لَهُ كَذَا وَكَذَا فَإِنَّ ذِكْرَ اللَّهِ فِي السُّوقِ مُسْتَحَبٌّ لِمَا فِيهِ مِنْ ذِكْرِ اللَّهِ بَيْنَ الْغَافِلِينَ كَمَا جَاءَ فِي الْحَدِيثِ الْمَعْرُوفِ : { ذَاكِرُ اللَّهِ فِي الْغَافِلِينَ كَالشَّجَرَةِ الْخَضْرَاءِ بَيْنَ الشَّجَرِ الْيَابِسِ } . [ ص: 68 ] فَأَمَّا تَقْدِيرُ الثَّوَابِ الْمَرْوِيِّ فِيهِ فَلَا يَضُرُّ ثُبُوتُهُ وَلَا عَدَمُ ثُبُوتِهِ وَفِي مِثْلِهِ جَاءَ الْحَدِيثُ الَّذِي رَوَاهُ التِّرْمِذِيُّ : { مَنْ بَلَغَهُ عَنْ اللَّهِ شَيْءٌ فِيهِ فَضْلٌ فَعَمِلَ بِهِ رَجَاءَ ذَلِكَ الْفَضْلِ أَعْطَاهُ اللَّهُ ذَلِكَ وَإِنْ لَمْ يَكُنْ ذَلِكَ كَذَلِكَ } . فَالْحَاصِلُ : أَنَّ هَذَا الْبَابَ يُرْوَى وَيُعْمَلُ بِهِ فِي التَّرْغِيبِ وَالتَّرْهِيبِ لَا فِي الِاسْتِحْبَابِ ثُمَّ اعْتِقَادُ مُوجِبِهِ وَهُوَ مَقَادِيرُ الثَّوَابِ وَالْعِقَابِ يَتَوَقَّفُ عَلَى الدَّلِيلِ الشَّرْعِيِّ .

The Incident of ‘Umar Burying his Daughter Alive Once ‘Umar (Radhiyallahu ‘Anhu) was sitting with his companions when all of a sudden he started to laugh after which he began to cry. Those around him asked him, “What made you laugh after which you cried?” He replied,” During the days of Jāhiliyyah (ignorance), we used to make idols out of dates which we would worship and when we would get hungry we would eat them! Remembering this made me laugh. As for my crying, one day, I took my daughter to a field to bury her alive. As I was digging the grave, some dust fell on my beard. My daughter saw this and wiped the dust off my beard. Remembering this made me cry.”[1] However, there are some fundamental flaws in this narration. Firstly, this story has not been recorded by any reliable source.[2] The names of the children of Umar (Radhiyallahu ‘Anhum) are well documented. However, there is no mention of a daughter that he buried alive. Secondly, it was not the custom of Hazrat ‘Umar’s tribe to bury their daughters alive. Moreover, Hafsah (Radhiyallahu ‘Anha), who was born five years before Rasūlullah’s (Sallallahu ‘Alaihi Wa Sallam) prophet hood, was his eldest daughter but was not buried alive.[3] It would not make sense that Hazrat ‘Umar (Radhiyallahu ‘Anhu) buried a younger daughter when he did not do the same with his eldest daughter. Thirdly, it is mentioned in al-Mu’jam al-Kabir of Tabrānī that ‘Umar (Radhiyallahu ‘Anhu) was asked regarding the verse of the Quran, (وإذا الموؤدة سئلت (التكوير ‘Umar replied, “Qays bin ‘Asim (Radhiyallahu ‘Anhu) came to Rasūlullah (Sallallahu ‘Alaihi Wa Sallam) and said, “During the days of ignorance, I buried eight of my daughters alive.” Rasūlullah (Sallallahu ‘Alaihi Wa Sallam) told him, “Free one slave on behalf of every daughter.” Qays bin Asim said, “I possess many camels.” Therefore, Rasūlullah (Sallallahu ‘Alaihi Wa Sallam) said, “If you wish, sacrifice one camel on behalf of each daughter.”[4] It is important to note that if the incident you refer to had actually occurred, then ‘Umar(Radhiyallahu ‘Anhu) would have replied to the questioner by mentioning his own personal experience instead of narrating the incident of Qays bin ‘Asim(Radhiyallahu ‘Anhu). In view of the above explanation, the incident in reference is questionable and should not be mentioned. And Allah Ta’āla Knows Best Muntasir Zaman Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. [1] دراسة نقدية في المرويات الواردة في شخصية عمر بن الخطاب وسياسته الإدارية رضي الله عنه (1/ 111) [2] المرجع السابق [3] الإصابة في تمييز الصحابة 70/7 دار الفكر [4] المعجم الكبير للطبراني (18/ 337) مكتبة ابن تيمية – القاهرة

Dua to be recited by the father for his daughter at the time of nikaah Q: What is the sunnah method and dua'a for the father to read for the daughter before the daughter leaves the home (in marriage)? Is there anything regarding the sprinkling of water on the daughter's forehead by the father? Furthermore, is the dua'a read by the father, the same dua'a the husband should read for his wife? A: The father should recite the following dua and sprinkle water on his daughter and son-in-law in the manner explained in the following Hadith. It is reported that at the time Nabi (sallallahu alaihi wasallam) married Hadhrat Fatimah (radiyallahu anha) to Hadhrat Ali (radiyallahu anhu), Nabi (sallallahu alaihi wasallam) entered their home and asked Hadhrat Fatimah (radiyallahu anha) to bring some water. Hadhrat Fatimah (radiyallahu anha) brought a bowl of water. Nabi (sallallahu alaihi wasallam) took the bowl and placed his mubarak saliva in the water. He then called Hadhrat Fatimah (radiyallahu anha) closer. When she came closer, Nabi (sallallahu alaihi wasallam) sprinkled water on her face and chest (i.e. on the clothing), and thereafter recited the following dua: اللهم إني أعيذها بك وذريتها من الشيطان الرجيم "O Allah. I seek your protection for her and her progeny from shaitaan the accursed". Then Nabi (sallallahu alaihi wasallam) asked her to turn around. When she turned around, Nabi (sallallahu alaihi wasallam) sprinkled water between her shoulders and recited the dua: اللهم إني أعيذها بك وذريتها من الشيطان الرجيم "O Allah. I seek your protection for her and her progeny from shaitaan the accursed". Thereafter Nabi (sallallahu alaihi wasallam) asked Hadhrat Ali (radiyallahu anhu) to bring some water. Hadhrat Ali (radiyallahu anhu) said that I knew what Nabi (sallallahu alaihi wasallam) intended so I filled the bowl with water and brought it before Nabi (sallallahu alaihi wasallam). Nabi (sallallahu alaihi wasallam) took the bowl and placed his mubarak saliva in the water. He then called Hadhrat Ali (radiyallahu anhu) closer. When he came closer, Nabi (sallallahu alaihi wasallam) began sprinkling water on his head and on his chest (i.e. on the clothing) whilst reciting this dua "O Allah. I seek your protection for him and his progeny from shaitaan the accursed". Then Nabi (sallallahu alaihi wasallam) told him to turn around. When he turned around, Nabi (sallallahu alaihi wasallam) sprinkled water between his shoulders whilst reciting the dua "O Allah. I seek your protection for him and his progeny from shaitaan the accursed". Thereafter Nabi (sallallahu alaihi wasallam) told him "Take Allah's name, and live with peace and blessings with your wife." Similarly, when the husband meets his wife then he should place his hand on her forehead and recite the following dua: اللهم إني أسألك من خيرها وخير ما جبلتها عليه وأعوذ بك من شرها وشر ما جبلتها عليه "O Allah, I beseech You for the good in her and the good You have created her upon (i.e. the good that is kept in women), and I seek protection from her weaknesses (deficiencies, short-comings etc.) and the weakness You have created her upon (i.e. the weakness within women)". For further details regarding the Sunnats of the first night and how the spouses should conduct refer to http://muftionline.co.za/node/6440 لما زوج صلى الله عليه وسلم عليا فاطمة رضي الله عنهما دخل البيت فقال لفاطمة ائتيني بماء فقامت إلى قعب في البيت فأتت فيه بماء فأخذه ومج فيه ثم قال لها تقدمي فتقدمت فنضح بين ثدييها وعلى رأسها وقال اللهم إني أعيذها بك وذريتها من الشيطان الرجيم ثم قال لها أدبري فأدبرت فصب بين كتفيها وقال اللهم إني أعيذها بك وذريتها من الشيطان الرجيم ثم قال ائتوني بماء قال علي فعلمت الذي يريد فقمت فملأت القعب ماء وأتيته به فأخذه ومج فيه ثم قال تقدم فصب على رأسي وبين يدي ثم قال اللهم إني أعيذه وذريته من الشيطان الرجيم ثم قال أدبر فأدبرت فصب بين كتفي وقال اللهم إني أعيذه بك وذريته من الشيطان الرجيم ثم قال ادخل بأهلك بسم الله والبركة (الحصن الحصين ص 120) وإذا دخل بأهله فليأخذ بناصيتها ثم ليقل اللهم إني أسألك من خيرها وخير ما جبلتها عليه وأعوذ بك من شرها وشر ما جبلتها عليه (الحصن الحصين ص 121) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Tabligh Jamaat and Ahlus Sunnah Wal Jaam'ah Question What is the basic difference between Tabligh Jamaat and Ahle Sunnah Wal Jaamat? Answer In Ahlus Sunnah wal jama’ah – ‘Sunnah’ stands for the sunnah /traditions/ways of our Prophet (Salalahu Alaihi WaSallam) Jama’ah stands for the Jama’at or group of the Sahaba (RA). The ‘Ahlus Sunnah wal jama’ah’ are those who hold strictly to the Sunnah in every form in all aspects of life and who hold onto the way of the Sahaba, also their thinking is in confirmation with that of the Sahaba. The members of tabligh jamaat are from Ahlus Sunnah wal Jama’ah. Source

Stipulating the sale of a house in a will Q. My father stipulated in his Will that his house should be sold to my sister at R1 000 000. Then, the money received from selling the house to my sister should form part of his estate and should be distributed according to Shariah? Is this Shariah compliant? (Question published as received) A. If your father stated in his will that his house should be sold to his daughter at R1 000 000 and the money received from the sale of the house should form part of his estate after his demise, this will be incorrect as all the heirs (including his daughter) are entitled to your father’s estate (without buying or selling). Alternatively, your father may sell his house to his daughter in his lifetime. The monies received from the sale will form part of your father’s cash-on-hand. Whatever cash-on-hand remains at the time of your father’s demise will devolve to all his heirs. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Nikaah in accordance to the Sunnah Q: I am soon to be married, insha-Allah. I want to know how to do the whole wedding in accordance to the Sunnah. 1. What is the sunnat mehr and the ammount in South African Rands? 2. What is the Shar'iee status of having a wedding and calling people? 3. When is the sunnat time for having the walimah? Does khalwah (in referance to when to have the walimah) refer to seclusion only or does one have to have intercourse? A: The nikaah which earns the most amount of blessings in the sight of Allah Ta’aala is the nikaah which is closest to the sunnah. Hereunder are a few important aspects one should adhere to in order for the nikaah to conform to the sunnah: It is sunnah to perform the nikaah in the masjid and it is preferable that the nikaah be performed on the Day of Jumu’a. Nabi (Sallallahu Alayhi Wasallam) said: إن أعظم النكاح بركة أيسره مؤنة (شعب الإيمان للبيهقي 5/254) “The nikaah that earns the most blessing is that nikaah wherein the least expenses are incurred.” The nikaah, walimah, etc., should be conducted with simplicity. The nikaah should be free of show and ostentation. Any law of Allah Ta’aala should not be violated (e.g. allowing the salaah to become qadha, intermingling of sexes, taking loans on interest, photography, music, etc.). At the time of exchanging gifts, one should ensure that it is not done for show and the spirit of the sunnah is not compromised. The nikaah should be kept as simple as possible as it is known that simplicity is the spirit of the sunnah. It is not compulsory for one to invite many people. If a person invites few people to his home and feeds them with the intention of walimah, the sunnah of walimah will be fulfilled. The poor should also be invited for the walimah. Rasulullah (Sallallahu Alayhi Wasallam) has said: شر الطعام طعام الوليمة يدعى لها الاغنياء و يترك الفقراء ، متفق عليه (مشكوٰة المصابيح ص278) “The worst food (void of blessings) is the food of that walimah to which the rich are invited and the poor are excluded.” It is best and closest to the sunnah that the walimah be conducted at one’s home and not in the halls as it is witnessed that many wrongs take place at hall functions. However, if for some reason one conducts the walimah in a hall one should ensure that no law of Allah Ta’aala is violated. Emulating the ways of the kuffaar should be abandoned under all circumstances. 1. As far as the sunnah mahr is concerned, it should not be an exorbitant amount. It is preferable that Mahr-e-Fatimi be given if one can afford it. 2. The wedding ceremony conducted by the girls’ party is not established from the sunnah. 3. Walimah is a Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) which takes place after the nikaah is consummated. The sunnah of walimah remains till the third day of the nikaah. The boy’s party will host the walimah entirely. The custom prevalent nowadays that the expenses of the walimah be borne equally by both the boys and girls party opposes the sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and hence should be omitted. قال رسول الله صلى الله عليه و سلم لعبد الرحمن بن عوف رضي الله عنه بارك الله لك أولم ولو بشاة (الترمذي 1/208) It is reported by Hadhrat Anas (Radiallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said to Abdurrahman ibn Awf (Radiallahu Anhu) after his nikaah, “May Allah Ta’aala give you barakah in your nikaah. Carry out the sunnah of walimah! Even though it may be by slaughtering a sheep (and feeding the people)”. We make du’a to Allah Ta’aala to give us the tawfeeq to emulate the Mubaarak sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in every facet of our lives. Aameen. ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة بعاقد رشيد وشهود عدول والاستدانة له والنظر إليها قبله وكونها دونه سنا وحسبا وعزا ومالا وفوقه خلقا وأدباوورعا وجمالا (الدر المختار 3/8) ( دعي إلى وليمة وثمة لعب أو غناء قعد وأكل ) لو المنكر في المنزل فلو على المائدة لا ينبغي أن يقعد بل يخرج معرضا لقوله تعالى: " فلا تقعد بعد الذكرى مع القوم الظالمين " فإن قدر على المنع فعل وإلا يقدر ( صبر إن لم يكن ممن يقتدى به فإن كان ) مقتدي ( ولم يقدر على المنع خرج ولم يقعد ) لأن فيه شين الدين والمحكي عن الإمام كان قبل أن يصير مقتدى به ( وإن علم أو لا ) باللعب ( لا يحضر أصلا ) سواء كان ممن يقتدى به أو لا لأن حق الدعوة إنما يلزمه بعد الحضور لا قبله ابن كمال قال العلامة الشامي : قوله ( ابن كمال ) لم أره فيه نعم ذكره في الهداية قال ط وفيه نظر والأوضح ما في التبيين حيث قال لأنه لا يلزمه إجابة الدعوة إذا كا هناك منكر اه قلت لكنه لا يفيد وجه الفرق بين ما قبل الحضور وما بعده وساق بعد هذا في التبيين ما رواه ابن ماجه أن عليا رضي الله تعالى عنه قال صنعت طعاما فدعوته رسول الله فجاء فرأى في البيت تصاوير فرجع اه قلت مفاد الحديث أنه يرجع ولو بعد الحضور وأنه لا تلزم الإجابة مع المنكر أصلا تأمل (رد المحتار 6/347-348) ووليمة العرس سنة وفيها مثوبة عظيمة وهي إذا بنى الرجل بامرأته ينبغي أن يدعو الجيران والأقرباء والأصدقاء ويذبح لهم ويصنع لهم طعاما وإذا اتخذ ينبغي لهم أن يجيبوا فإن لم يفعلوا أثموا قال عليه السلام من لم يجب الدعوة فقد عصى الله ورسوله فإن كان صائما أجاب ودعا وإن لم يكن صائما أكل ودعا وإن لم يأكل أثم وجفا كذا في خزانة المفتين ولا بأس بأن يدعو يومئذ من الغد وبعد الغد ثم ينقطع العرس والوليمة كذا في الظهيرية (الفتاوى الهندية 3/422) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Sacrifice of the Sahaabah for Rasulullah (Sallallahu Alaihi Wasallam) Hadhrat Fatimah’s (Radhiyallahu Anha) house was a distance away from the house of Rasulullah (Sallallahu Alaihi Wasallam). Rasulullah (Sallallahu Alaihi Wasallam) once said to her: “It is my desire that you live near me.” Hadhrat Fatimah (Radhiyallahu Anha) replied: “Harithah's house is close to your house. If you ask him to exchange his house with mine, he will happily accept.” Rasulullah (Sallallahu Alaihi Wasallam) replied: “He has already exchanged once on my request. I feel shy to request him a second time.” However Harithah (Radhiyallahu Anhu) somehow came to know that Rasulullah (Sallallahu Alaihi Wasallam) is desirous that Hadhrat Fatimah (Radhiyallahu Anha) live close to him. He at once came to Rasulullah (Sallallahu Alaihi Wasallam) and said: O Rasulullah (Sallallahu Alaihi Wasallam), I have come to know that you wish for Fatimah (Radhiyallahu Anha) to live near you. Here are my houses at your disposal. No other house is closer to yours than these houses of mine. Fatimah (Radhiyallahu Anha) can have her house exchanged with any of my houses. O Rasulullah (Sallallahu Alaihi Wasallam), what you accept from me is dearer to me than what you leave for me.” Rasulullah (Sallallahu Alaihi Wasallam) accepted the offer saying: “I know that you are sincere in what you say”, and Rasulullah (Sallallahu Alaihi Wasallam) made duaa for him. (Fazaail Aamaal) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Hasan Basri (Rahmatullahi Alaihi) and his Tolerance of his Neighbour’s Dirt Hasan Basri (Rahmatullahi Alaihi) lived in the bottom storey of a building. The sewage of the neighbour living at the upper storey used to leak into his home. Hasan Basri (Rahmatullahi Alaihi) ordered that a container be placed beneath that area so that the drops fall therein. At night, when there was no one to observe what was happening, he would take the container and dispose of the dirt. In this way, twenty years passed without him informing his neighbour. One day while he was ill, his neighbour from the upper storey who was a Christian came to visit him. When he saw the container filled with dirt and realized that the dirt was falling from his house, in embarrassment and shame he asked: “How long have you been enduring all this?” Hasan Basri (Rahmatullahi Alaihi) replied: “For the last twenty years.” Upon hearing this, he removed his traditional Christian garment and immediately accepted Islam. (Pearls from the Path)

The advices of Haji Ahmed Nakhooda Saheb of Madinah Munawwarah Khalifah of Hazrat Shaikh Maulana Zakariyya (raheemahullah) Hajee Ahmed Nakhooda Saheb D.B. of Madiinah Munawwarah was with us and shared some extremely valuable points. Firstly he mentioned that people do not want to take Bay’at to a Sheikh and become a Mureed. A person cannot be forced to become a Mureed. He then mentioned that there are other ways of making Islaah of people. One way is by encouraging people and at the end of the talk, that is make Tashkeel of the listeners to recite Durood Sharif and follow Sunnat. By doing so, the Isaah of a person will be made directly by Rasulullah Salallahu Alaihi Wasallam and one will reach the highest pinnacle of Wilaayat (friendship of Allah Ta'ala). No person can ever have an objection to recitation of Durood and following Sunnats. Hajee Saheb asked Hadrat Sheikh R.A. whether this is true? Hadrat Sheikh R.A replied, “This is 100% percent true but such a person will not be able to make Islaah of others.” The second advise for those that don’t want to take a Sheikh is to recite the Kitaab at home. We should read the Fadhaail-e-Aamaal and Fadhaail-e-Sadaqaat of Hadrat Sheikh R.A. which is accepted by Allah Ta'ala. There are many people that have seen dreams that whichever homes these Kitaabs are recited then Nur (light) from the Arsh of Allah Ta'ala descend upon such places. If one has acquired the Nur of Allah Ta'ala then what else is required? The Islaah of a person is also completely made by reading this Kitaab and such a person will reach the high stages of Wilaayat. Many people have changed their lives due to Kitaab reading. The daughter of a pious person who was regular with his Salaah starting working. She got different ideas and brought a TV in the house. He was really upset but the wife also sided with the children and approved of the TV. She further wanted a modern lifestyle and when the husband prevented them, they asked him to leave the house after giving them their respective shares of their inheritance (from his wealth). He decided to write to Hadrat Sheikh R.A. and explained the entire scenario. Hadrat R.A told him to start Taleem in the house for ten minutes and not to interfere in their lives. When he approached the family they were quite happy as giving ten minutes for Taleem was a bargain. In a matter of few days he came home and found the TV broken and thrown outside. How many such people have read the Kitaabs of Hadrat Sheikh R.A. and our Sheikh R.A. and changed their lives completely. There are friends and associates that don’t want to listen to the talks of Deen. For such people, a practice tested and tried by our Sheikh which works wonders; merely send a Kitaab to them without even instructing them to read it. There are many professional people that opened the Kitaabs of Hadrat Sheikh R.A. and state that they continued reading without being able to close it as a result of which the lives, minds and hearts of people had changed. This is also an effective method of Islaah. Another aspect that Hajee Saheb has emphasised was Tauba, Istighfaar and Durood Sharif. We should commence with at least ten times Taubah, Istighfaar and Durood. This should be carried out with punctuality and gradually increase the numbers as well. The quality of the recitation is of utmost importance even more than increasing the numbers. If a person is taking ten empty capsules but then increases it to hundred empty capsules then one will not benefit. If a person takes the ten capsules but inserts 5mg of contents and then gradually increases the contents to 10mg then he will certainly see a great difference. May Allah Ta'ala grant us the Taufeeq! Source

Countering the Blasphemy Shaykh Kamaluddin Ahmed (db) Islamic Spirituality.org cartoon controversy mp3

Conclusion The legislations of the religion come from a Divine source, the Creator of all that exist, One Whose knowledge of His creation is infinite. This fact necessitates that all things mandated by God in the religion are done so from this Divine Knowledge, and therefore must be ultimate in all ways. Analyzing the legislations mandated and recommended in the religion of Islam will definitely come to show that indeed they are the best and most suitable to any given circumstance, and that they have a common denominator, the maximization of benefits and reduction of harm. As some people classify the Islamic method of slaughter to be cruelty to animals, the reality shows facts quite the opposite. Accusations of animal cruelty should very rightly be focused on those who do not use the Islamic way of slaughtering, but prefer to use those methods which cause pain and agony to the animal and could also very well cause harm to those consuming the meat

On the Permissibility of Stunning Fatwa of Mufti of Darul ’Uloom Karach, Mufti Muhammad Taqi Usmani on Stunning animals before or after slaughter: Mufti Muhammad ibn Adam Darul Iftaa, Leicester, UK THE ISLAMIC VIEWPOINT ON STUNNING ANIMALS PRIOR TO CONSUMPTION By Mufti Shabbir Ahmad Darul Uloom Bury Stunning Fatwa.pdf CHICKENS AND STUNNING By Mufti Muhammad Zubair Butt Chickens and Stunning.pdf

So how Humane is Stunning? 'Pre-slaughter stun less humane than shechita’ Does the Animal Feel Pain in These Methods (i.e the different methods of stunning)? Animal Aid Report There is evidence from human beings that electrical stimulation is painful Electric Stunned.pdf Is Stunning Animals really Humane? Stunning Issues stunning_issues__definitions_reasons_humaneness.pdf

Regarding Stunning before Slaughter According to the "Methods endorsed by the Congress of the United States of America", two methods of slaughtering and handling are found to be humane: Firstly, (b) being the method of slaughtering of the "Jewish or other religious faith", whereby "the animal suffers loss of consciousness by anemia of the brain caused by the simultaneous and instantaneous severance of the carotid arteries with a sharp instrument and handling in connection with such slaughtering". The second method, (a), involves stunning the animal before slaughter. Regarding stunning, which is held to be more humane, let us see what is involved. Mufti Muhammad ibn Adam Darul Iftaa Leicester , UK Source Stunning the animal before it is actually slaughtered is a common practice in many western countries. It is claimed to be more comforting and causing less pain to the animal. Pre-slaughter stunning was originally introduced to protect abattoir personnel, rather than the animals themselves. The idea was to immobilize the animal to facilitate killing procedures. However, the principle of stunning has now evolved to encompass the idea that animals should be rendered unconscious before they are slaughtered. There are many methods used for stunning animals, just to mention a few: The Captive Bolt Pistol This stunning method is widely used for all farmed animals. There are two types of captive bolt pistol: penetrative and non-penetrative. Penetrative stunners drive a bolt into the skull and cause unconsciousness both through physical brain damage and the concussive blow to the skull. The bolt on a non-penetrative stunner is ‘mushroom-headed’ and impacts on the brain without entering the skull. Unconsciousness is caused by the concussive blow. After the animal is unconscious, it is slaughtered. The bolt is described as ‘captive’ because it flies out of the barrel but remains attached to the pistol. The pistol is placed on the centre of the animal’s forehead and is either trigger-fired or fires automatically on contact with the animal’s head. Pitching Pitching is carried out in the majority of cattle slaughterhouses. The practice involves inserting a wire or rod through the hole in the head made by the captive bolt. The rod is slid up and down to destroy the lower part of the brain and the spinal cord. Electric head-only stunning (electric shock or current) Electric head-only stunning with tongs is used to stun cattle, calves, sheep, goats, rabbits and ostriches. The operator places a pair of electric tongs on either side of the animal’s head and passes an electric current through the brain – supposedly causing a temporary loss of consciousness. Waterbath stunning The electric waterbath is widely used to stun chickens, turkeys, ducks and geese. Birds are shackled upside down on a moving conveyor which carries them to an electrified waterbath into which their heads are supposed to be immersed. The shackles contact a bar which is connected to earth. The strength of the electrical current has risen in recent years – with the aim of ensuring that birds suffer a cardiac arrest and die when they enter the waterbath. Gas stunning An animal is stunned by exposing them to a mixture of carbon dioxide and air. This gas causes the animal to loose its consciousness, after which it is slaughtered.

Who Knows Better? Some contemporaries, who degrade the Fiqh of the four Imams & their followers, actually do so because they view legitimate “difference of opinion” as evil. This is the reason for which they keep harping on the fact that we need to follow the Quran and Sunnah and not any of the Schools of Fiqh. This is analysis of their claim. My Honourable Teacher, Al-Muhaddith, Shaykh Muhammad ‘Awwamah (may Allah protect him) responds to this with the following: “Firstly, this implies that the Imams of the four Madhahib (Schools of Fiqh) were not following the Quran and Sunnah ! Secondly, this can only be said in ignorance of the reality we are faced with; tell me in the name of Allah! Up to how many “schools” have they resulted in, after Muslims lived within the four schools for centuries? Where is the logic behind their claim?! Lastly, I will explain further that following the Quran and Sunnah actually leads us to legitimate difference of opinion.” (Atharul Hadithi Shareef, fi ikhtilafil A-immatil Fuqaha, pg.77) A valuable lesson Shaykh ‘Awwamah (may Allah protect him) has included the following incident in his glorious book “Atharul Hadith”. “Sayyiduna ‘Urwah ibn Zubair – a Tabi’e- (rahimahullah) once objected to Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma): “You have been misleading the people!” Ibn ‘Abbas (radiyallahu’anhuma) asked for the reason, to which ‘Urwah replied: “When a person dons his Ihram for Haj or ‘Umrah and after arriving in Makkah performs the tawaf only, you state that he is now free of his ihram. Whereas Sayyiduna ‘Abu Bakr and ‘Umar (radiyallahu’anhuma) actually opposed this view!” Ibn ‘Abbas responded: “Are the two of them (Abu Bakr & ‘Umar radiyallahu’anhuma) preferred to you over what is in the Quran and Hadith of Rasulullah (sallallahu’alaihi wasallam)?” ‘Urwah replied: “Sayyiduna Abu Bakr & ‘Umar (radiyallahu’anhuma) had more knowledge/ understanding of the Quran and Sunnah than me and you put together!” (Al-Mu’jamul Awsat of Tabarani, hadith:21) In a narration of Musnad Ahmad Sayyiduna Ibn ‘Abbas (radiyallahu’anhuma) responded to ‘Urwah’s objection by saying: “I am quoting a hadith of Rasulullah (sallallahu’alaihi wasallam) to you, and quote Abu Bakr and ‘Umar?!” ‘Urwah replied: “They followed Rasulullah (sallallahu’alaihi wasallam) more than you, and they knew more about him than you knew” (Musnad Ahmad, vol.1, pg.252) The narrator; Ibn Abi Mulaikah (rahimahullah) comments: “Urwah defeated him.” Shaykh ‘Awwamah (may Allah protect him) explains: “…’Urwah is actually saying to Sayyiduna ‘Abdullah ibn ‘Abbas: “By us taking the view of Sayyiduna Abu Bakr and Sayyiduna ‘Umar (radiyallahu’anhuma) we aren’t disregarding the way of the sunnah. In fact we find ourselves with two options; that which Ibn ‘Abbas (radiyallahu’anhuma) witnessed (and understood) from Rasulullah (sallallahu’alaihi wasallam) and what Abu Bakr and ‘Umar (radiyallahu’anhuma) witnessed/understood. We then preferred their view because they were most knowledgeable regarding the sunnah of Rasulullah (sallallahu’alaihi wasallam).” (Atharul Hadithi Shareef, fi ikhtilafil A-immatil Fuqaha, pg. 108) Imam Sufyan Thawri (rahimahullah) said: نسلم ما سمعنا، ونكل ما لا نعلم إلى عالمه، ونتهم رأينا لرأيهم “We follow what we know, and hand over what we do not know to those who do know. We will even question our understanding in favour of theirs” (Al-Intiqa, pg.265, 266) The reality of “Fiqhus Sunnah” Shaykh (may Allah protect him) writes further: “And this is our response to those who ask us to abandon the Fiqh of Imams: Abu Hanifah, Malik, Shafi’e and Ahmad (rahimahumullah) and to rather take –what they label as- “Fiqhus-Sunnah” or “Fiqhul-Quran was-Sunnah” We say to them: “We are not prepared to accept you’ll as alternatives to those Imams, for they were undoubtedly more knowledgeable than you’ll regarding the sunnah. In fact there is no comparison between you’ll and them in knowledge. It is actually our eagerness to follow the way of Rasulullah (sallallahu’alaihi wasallam) that leads us to follow what these great Imams had understood (and presented to the ummah) as the sunnah!” (Atharul Hadithi Shareef, fi ikhtilafil A-immatil Fuqaha, pgs. 108-109.) The true meaning of Fiqh of Abu Hanifah etc. The word fiqh actually translates as: understanding. Shaykh ‘Awwamah writes: “Therefore, when we say “Fiqh of Abu Hanifah, Fiqh of Shafi’e and so on, the actual meaning of this is: the understanding of Imam Abu Hanifah and Imam Shafi’e. The question that arises is: Their understanding of what? It is their understanding of none other than the Quran and Hadith of Rasulullah (sallallahu’alaihi wasallam) The reason for this is that “Fiqh” in fact means: understanding.” Don’t be fooled! “In light of the above, we can now realize a widespread grave mistake which nobody seems to pay attention to, or even rectify; when certain people label their “understanding” as “Fiqhus Sunnah” or Fiqhus Sunnah wal Kitab” This term literally translates as: “the understanding of the Quran and Sunnah”. In this case it is the understanding of some unknown, or under qualified person. It is his understanding which he seeks to legitimise by attributing it to the Quran and Sunnah. This is done to give the impression that they are presenting before the people the “original authentic source” of knowledge (whereas it is merely their distorted understanding). In this manner they deter others from the Fiqh of the Imams; Abu Hanifah, Shafi’e, Malik and Ahmad (rahimahumullah). They even boldly venture to say: “People! Do you want “Fiqh of Muhammad sallallahu’alaihi wasallam” or “Fiqh of Abu Hanifah and Shafi’ie”? One of them had the audacity to ask before leading the salah; “Should I perform the salah of Muhammad (sallallahu’alaihi wasallam) or the salah of Abu Hanifah”!! This is all the consequence of them attributing their Fiqh/understanding to the Quran and sunnah, and the fiqh/understanding of Imam Abu Hanifah and Imam Shafi’e to Abu Hanifah and Shafi’e, not to the Quran and Sunnah. In so doing, they have separated the correct understanding of the Quran and Sunnah (the understanding of legitimate scholars) which in reality was the most appropriate explanation of the Quran and Hadith. They severed this and then produced a new understanding which they attribute to the Quran and Sunnah!” (Atharul Hadith, pgs.134-135) They truly did know better Imam Malik (rahimahullah) said: سلموا للأئمة ولا تجادلوهم، فلو كنا كلما جاءنا رجل أجدل من رجل اتبعناه: لخفنا أن نقع في رد ما جاء به جبريل عليه السلام “Submit to the Imams and don’t argue with them, for if we were to follow every convincing debater, I fear we may end up refuting what Angel Jibreel brought from the skies” (Atharul Hadith, pg.117) Imam Sufyan ibn ‘Uyaynah (rahimahullah) said: التسليم للفقهاء سلامة في الدين “In conceding to the Fuqaha (Jurists) is the security for our deen” (Atharul Hadith, pg.117) Imam Sufyan Thawri (rahimahullah) said: نسلم ما سمعنا، ونكل ما لا نعلم إلى عالمه، ونتهم رأينا لرأيهم “We follow what we know, and hand over what we do not know to those who do know. We will even question our understanding in favour of theirs” (Al-Intiqa, pg.265, 266) These quotations are so glaring in the current conditions. So the next time someone confronts us with arguments like the ones discussed above, we shouldn’t be moved. In fact, these last three quotations are sufficient in response! May Allah Ta’ala keep us under the shadows of our Imams which ultimately lead us to the shadow of Rasulullah (sallallahu’alaihi wasallam). Ameen. al-miftah.com

You Will be with Whom you Love A Sahaabi once came to Rasulullah (Sallallahu Alaihi Wasallam) and asked: “O Rasulullah (Sallallahu Alaihi Wasallam) when is the Day of Qiyaamah?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “What preparations have you made for that Day?” The Sahaabi said: “O Rasulullah (Sallallahu Alaihi Wasallam), I do not claim to have much Salaah, fasts and Sadaqah to my credit, but I do have the love of Allah Ta’ala and His Messenger (Sallallahu Alaihi Wasallam) in my heart.” Rasulullah (Sallallahu Alaihi Wasallam) then said: “Surely on the Day of Qiyaamah, you will be with whom you love.” Anas (Radhiyallaho anho) says: “Nothing made the Sahaabah happier than these words of Rasulullah (Sallallahu Alaihi Wasallam).” (Fazaail Aamaal) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Methods endorsed by the Congress of the United States of America

The Sunnah Response to Rain When referring to rain, Allah Ta’ala has mentioned dual purpose. In one verse, He says: “And he is the One who sends the winds ahead of his mercy” i.e, rain (Surah Furqan, verse:48) In another verse Allah Ta’ala says: “When they (the nation of Aad) saw a cloud approaching their valleys, they said, ‘This could will give us rain’ Nay! It is the calamity you were to be hastened. A wind wherein is a grievous punishment.” (Surah Ahqaf, verse: 24) The Multi Effect Allah Ta’ala has complete control over everything. Within the blink of an eye He can change good conditions into adversity and adversity into good. He can create benefit for a certain people and yet harm others with the very same matter. Rain for example, is one of those components as is witnessed by all and could be understood by the above Ayat of the noble Quran. A Sahabi (radiyallahu ‘anhu) once requested Rasulullah (sallallahu’alaihi wasallam) during the Friday sermon to make Du’a for rain. The following Friday, the very same companion asked Nabi (sallallahu’alaihi wasallam) to ask Allah to stop the rain as it had rained continuously the entire week and was causing difficulty. (Sahih Bukhari) Sunnah Du’as Due to this multiple effect of rain it was the practice of our beloved Nabi (sallallahu’alaihi wasallam) that whenever the winds would blow –which is a natural forecast of rain –his colour would change and he would become worried. Upon enquiry, he would say: “I fear that it could be a punishment for my ummat.” He would also recite the following Duá: اَللهُم إني أسْألُكَ خيرَها وَخَيْرَ ما فِيها وَخيرَ ما أُرْسِلَتْ به، وَأعُودُ بِكَ مِنْ شَرها وَشر ما فيها وشر ما أُرْسِلَتْ به Allahumma inni as-aluka khairaha wa khaira ma fiha wa khaira ma ursilat bihi, wa a’uzhubika min sharriha wa sharri ma fiha wa sharri ma ursilat bihi Translation: O Allah! I beseech thee for the good of it, the good in it, the good that it brings, and I seek refuge in you from its evil, the evil that’s in it and the evil that comes with it. (Sahih Muslim, hadith: 2082 ) Thereafter, if it rained calmly, he would become relieved to such an extent that he would even go into the rain, open his chest or any part of his body and let the rain fall on his body so as to take blessing from it. Upon enquiry, Rasulullah (sallallahu’alaihi wasallam) said: “Indeed it (the rain) has just recently come from my lord.” (Sahih Muslim Hadith: 2080) The following Duá were also recited by Rasulullah (sallallahu’alaihi wasallam) whilst it rained: اللهم صَيبًا نافِعا Allahumma sayyiban nafi’a Translation: O Allah! let it be a beneficial downpour. (Sahih Bukhari, hadith: 1032) During a severe downpour Rasulullah (sallallahu’alaihi wasallam) would recite: اللهم حَوَالَيْنا ولا عَلَيْنا Allahumma hawalayna wala ‘alaina Translation: O Allah! (let rain) around us and not upon us. (Sahih Bukhari, hadith:1013 & Sahih Muslim, hadith: 2076) And if it thundered, Rasulullah (sallallahu’alaihi wasallam) would recite: اللهم لا تَقْتُلْنا بِغَضَبِك وَلا تُهْلِكْنا بِعدابِك وعافِنا قَبْلَ دلِك Allahumma la taqtulna bi ghadhabik wa la tuhlikna bi ‘adhabik, wa ‘afina qabla dhalik Translation: O Allah! do not kill us through your anger, and do not destroy us through your punishment. Save us before your punishment. (Sunan Tirmidhi, hadith: 3450, Musnad Ahmad, hadith: 5763 & Al-Adabul Mufrad, hadith: 742) This hadith has been classified sahih by Imams: Hakim & Dhahabi (rahimahumallah)- Mustadrak, vol.2 pg.286 as well as by Hafiz Ibn Hajar & ‘Allamah Jazri (rahimahumallah)- Al-Futuhatur Rabbaniyyah, vol.4 pg.284 After it rains, one should say: مُطِرْنا بِفَضْلِ اللهِ وَرَحْمَتِه Mutirna bi fadlillahi wa rahmatihi Translation: It has rained through the grace and mercy of Allah. (Sahih Bukhari, hadith: 846/1048 & Sahih Muslim, hadith: 71) These are only some of the sunnah du’as to be recited when it rains. Acceptance of Du’a Duás are accepted at the time of rain: Sunnan Abu Dawud Hadith 2533; Mustadrak Hakim vol.2 pg.114-Hadith 2535. This Hadith has been classified as Sahih by Imams Hakim, Dhahabiy-ibid and al-Shawkani; Tufat al-Dhakirin pg.69. Also refer to al-Adhkar of Imam Nawawi) In some countries, the masses are so aware of this, that when it rains you will see people standing and making du’a, from wherever they may be. Lets implement these sunnats and respond to rain the sunnah way! al-miftah.com

Jewish and Muslim methods of slaughter Prioritise Animal Welfare theguardian.com The head of the British Veterinary Association has said that religious slaughter methods need to change to prevent animal suffering. It is unfortunate that the BVA and other animal welfare organisations in the UK tend to view religious slaughter as incompatible with humaneness; quite the contrary is true – compassion and animal welfare stand at the centre of the entire process. Shechita and zabiha are not words commonly known by the public, but to Jewish and Muslim communities they are synonymous with sincerely held, religiously mandated care for animals. They refer to the Jewish and Muslim humane methods of slaughter of animals for food, and the body of religious law in which they are contained talks not only about the last two seconds of an animal's life, but about its treatment from birth. There is much difference between shechita and zabiha, but both quickly dispatch the animal by severing the structures at the front of the neck – the trachea, oesophagus, carotid arteries and jugular veins. When carried out by a trained practitioner, the speed and precision of the incision ensures the lack of stimulation of the severed structures and results in the immediate loss of consciousness; blood flow to the brain is completely halted. In addition, blood empties rapidly from the brain. Irreversible cessation of consciousness and insensibility to pain are achieved, providing the most effective stun. There is no delay between stun and subsequent death, so the animal cannot regain consciousness – as can happen with conventional slaughter methods. Traditional British methods of stunning by use of a captive bolt, gassing or electrocution (by electrified pincers for larger animals, or a water bath with an electric current running through it for poultry) paralyse the animal, and it is unable to display outward signs of feeling pain. However, it is impossible to know whether the animal is feeling pain or not. There is ample scientific evidence that religious slaughter is at least as humane as conventional mechanical slaughter. Research in the UK and the US, including by Dr Temple Grandin – one of the authorities on animal welfare – have supported this view. By contrast, many of the studies that suggest that religious slaughter causes unnecessary pain have been agenda-driven and methodologically flawed, stretching data in a distinctly unscientific fashion to unsupported conclusions. It is remarkable therefore that religious slaughter can generate such a huge amount of publicity and media scaremongering when in fact the number of animals affected is extremely low. Halal and kosher meat are responsible for a fraction of the cattle slaughtered in the UK. So even if one believes, despite the lack of scientific consensus, that religious slaughter is cruel, it is deeply troubling that the BVA has chosen to focus its attention on religious slaughter rather than other, far more pressing animal welfare issues. For example, between 2009 and 2011 the campaign group Animal Aid filmed secretly and found evidence of unspeakable cruelty and illegal activity in eight of nine randomly chosenBritish slaughterhouses: animals were kicked, slapped, stamped on, and even burned with cigarettes. We are yet to hear of a campaign by the BVA to root out this kind of cruelty. Similarly, the European Food Safety authority found in 2004 that the failure rate for the much-trumpeted penetrating captive bolt stunning in conventional mechanical slaughter may be as high as 6.6%, and up to 31% for non-penetrating captive bolt and electric stunning. This equates to millions of animals each year that experience incredible suffering. But the BVA has not mounted a campaign on this. There will always be a discussion about what can be learned from scientific evidence, and the Jewish and Muslim communities stand ready to debate in any constructive forum. But let us not pretend that religious slaughter represents a key battleground for animal welfare in this country – to do so is disingenuous in the extreme.