ummtaalib

German Research Studies Pain A study carried out by Professor Wilhelm Schulze and his colleague Dr. Hazim at the School of Veterinary Medicine, Hannover University in Germany. The study: ‘Attempts to Objectify Pain and Consciousness in Conventional (captive bolt pistol stunning) and Ritual (halal, knife) Methods of Slaughtering Sheep and Calves’ concludes that Islamic slaughtering is the most humane method of slaughter and that captive bolt stunning, practiced in the West, causes severe pain to the animal. In the study, several electrodes were surgically implanted at various points of the skull of all animals, touching the surface of the brain. The animals were allowed to recover for several weeks. Some animals were then slaughtered by making a swift, deep incision with a sharp knife on the neck cutting the jugular veins and the carotid arteries as well as the trachea and esophagus (Islamic method). Other animals were stunned using a Captive Bolt Pistol (CBP). During the experiment, an electroencephalograph (EEG) and an electrocardiogram (ECG) recorded the condition of the brain and the heart of all animals during the course of slaughter and stunning. The results were as follows: I – Islamic Method 1. The first three seconds from the time of Islamic slaughter as recorded on the EEG did not show any change from the graph before slaughter, thus indicating that the animal did not feel any pain during or immediately after the incision. 2. For the following 3 seconds, the EEG recorded a condition of deep sleep – unconsciousness. This is due to the large quantity of blood gushing out from the body. 3. After the above-mentioned 6 seconds, the EEG recorded zero level, showing no feeling of pain at all. 4. As the brain message (EEG) dropped to zero level, the heart was still pounding and the body convulsing vigorously (a reflex action of the spinal cord) driving a maximum amount of blood from the body thus resulting in hygienic meat for the consumer. II – Western method by C.B.P. Stunning 1. The animals were apparently unconscious soon after stunning. 2. EEG showed severe pain immediately after stunning. 3. The hearts of animals stunned by C.B.P. stopped beating earlier as compared to those of the animals slaughtered according to the Islamic method resulting in the retention of more blood in the meat. This in turn is unhygienic for the consumer. Western-Style Slaughtering and Mad Cow’s Disease Not only is this method of stunning animals before the slaughter severely painful as shown by the previous experiment, but there is also a rising concern that this method may be a factor in the spread of mad cow’s disease from cattle to humans as it was discovered in recent research carried out at Texas A&M University and by Canada’s Food Inspection Agency, that a method called pneumatic stunning (which is the firing of a metal bolt into the cow’s brain followed by a pulverizing burst of 150 pounds of air pressure) delivered a force so explosive that it scattered brain tissue throughout the animal. This news is disturbing since the brain tissue and spinal cord are the most infectious parts of an animal with mad cow disease, which causes fatal Swiss cheese like holes in the brain of the infected animal. It is more disturbing to find out that around 30 to 40 percent of American cattle are stunned by pneumatic guns. Islamic Regulations for the Slaughter As one can see from the previous studies, Islamic slaughtering of animals is a blessing to both the animal and to humans alike. In order for the slaughtering to be lawful, several measures must be taken by the one performing the deed. This is to ensure the highest benefit to both the animal and the consumer. IS ISLAMIC SLAUGHTERING CRUEL TO ANIMALS? By Dr. Aisha EI-Awady Is Stunning Cruel.pdf

You Can't Just Kill - Animal Rights in Islam By Mufti Ismail Menk Mercy Halal Islamic Slaughter youtube video - has been "halalified" here however video can be seen on youtube. It shows how just by taking the name of Allah subhaanahu wata'ala, the animal becomes extremely calm.

The Islamic Method of Slaughtering Animals (Click on picture to enlarge)

The Conditions & Rules Pertaining To A Valid Slaughter In The Sacred Law The rules and laws governing hunting and slaughtering are given great importance in traditional Islamic jurisprudence, because of the importance Allah and His Messenger (Allah bless him & give him peace) gave them. The fuqaha (jurists) have explained these rules in great detail in their various works, deducing from the Qur’an, Prophetic example (sunna), and the sayings of the Companions (Allah be pleased with them). Very rarely will one find a book in traditional Islamic jurisprudence without a complete chapter on hunting and slaughtering. We can obviously not cover all of these rules in this brief article; neither is that our aim, but the basic fundamentals and important principles with regards to the slaughtering of animals can be mentioned. There are basically three conditions for a valid slaughter according to Shariah: a) Most of the four veins (including the Jugular vein, according to some) must be cut with a knife or a tool that is sharp and has a cutting edge; b) The name of Allah must be taken at the time of slaughtering, whether actually or effectively (such as when it is forgotten by someone who would normally have said it); c) The slaughterer must be either a Muslim or from the People of the Book (Ahl al-Kitab). (As mentioned by al-Haskafi and Ibn Abidin in Radd al-Muhtar `ala al-Durr al-Mukhtar) It should be also remembered here that, all these conditions are necessary individually and separately. Failure to fulfil them will render the animal unlawful. [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Rules and conditions in more detail: Source

*Important Note

The Islamic way of Slaughtering Animals - Humane or Inhumane? As Muslims we do not need proofs to convince us of the beauty of Islamic teachings. Alhamdulillah we hold on with firm faith on every commandment of Allah ta'ala and His Prophet, Muhammad sallallaahu 'alayhi wasallam. We do however intend to make this compilation for the non-Muslims who can study the facts with an open mind and for those Muslims of weaker faith who have been taken in by Western media propaganda. Unfortunately Islam comes under attack on every issue regardless of the fact that other religions may be teaching the same principles. Slaughtering in Judaism is similar to slaughtering in Islam! InshaAllah, after studying the facts it will become clear that the divine instructions of carrying out the slaughter of animals is without doubt the most humane.

As an ornament do they adorn me; Yes, they keep me and sometimes kiss me. In their celebrations they recite me. In disputes they swear by me. On shelves do they securely keep me; Till another celebration or dispute, when they need me Yes, they read me and memorise me. Yet only an ornament am I. My message lies neglected, my treasure untouched… The field lies bare, where blossomed once true glory Wrong is the treatment that I receive So much to give have I, but none is there to perceive Source

Jazaakallaahu khayran, inshaAllah it is of benefit to many

Beautifully said! Allah ta'ala give us all Ikhlaas

Shar al Aqidah Tahawiyyah by Ibn al-Izz al-Hanafi Question Assalaamu Alaikum There is a commentary (sharḥ) of the ‘Aqīdah Taḥāwiyyah available, which was written by Ibn al-’Izz al-Ḥanafī, is it a reliable commentary? Could you please also tell us about the author? Wa’salam Answer Wa’alaykum as Salām waraḥmatullāhi wa barakātuhu, This is one of the most unreliable commentaries ever. Salafies take all their ‘Aqīdah from this commentary and hence it is the most widespread in the Arab world. Allāmāh Zāhid al-Kawthari said with regards to the author, “A commentary was published [on the `Aqīdah aṭ-Ṭaḥāwiyya], by a person who is not known and is falsely attributed to the Ḥanafi school, but whose handiwork proves his ignorance of this science and that he is an anthropomorphist who has lost his direction.” (al-Ḥāwi fī Sīra al-Imām aṭ-Ṭaḥāwi, 38) Imām aṭ-Ṭaḥāwi (May Allah Ta’ala have mercy on him) clearly attributed the beliefs in the beginning of his work to Imām Abū Ḥanīfa, Imām Abū Yūsuf and Imām Muḥammad (May Allah Ta’ala have mercy on them all). Yet Ibn Abil ‘Izz differs with numerous of the beliefs. Amongst others, he is of the view that Allāh Ta’ālā has a direction and the punishment of Jahannum will not be eternal. In light of the above, it is not permissible for a layman to read his commentary. And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy Source

Al-Aqidah al-Tahawiyyah Aqeedah Tahawiyyah (Commentaries)

Who are the Marturidis? The beliefs of Islam are quite clear, as expounded in the Quráan and Sunnah, and as understood by the Sahaabah (Radhiyallahu unhum). It is this set of simple beliefs that are the fundamentals of Imaan. Whoever adheres to these straightforward Aqaaid is considered a Muslim and one who rejects any of the essential beliefs of the Sahaabah (Radhiyallahu unhum) is out of Islam. It is this set of simple beliefs that is the criterion of whether a person is Muslim or not. As Islam spread far and wide, many of the works of Greek philosophy were translated into Arabic. Muslims were for the first time exposed to the rational theology of the Greeks. This created a climate where arguments for and against Islamic beliefs were examined in the light of Greek rational thought. This gave birth to a new discipline called Ilmul Kalam. Thus Ilmul Kalam was not a purely Islamic discipline, having not existed during the time of the Sahaabah (Radhiyallahu unhum). It was a branch of knowledge that arose out of the need of the time, i.e. The need to refute Greek theology on the basis of rational principles. In the process of examining Islamic beliefs on the basis of Greek philosophy, many new questions arose. These delicate and intricate questions were never posed before, nor were they discussed during the age of the Sahaabah (Radhiyallahu unhum). There were no explicit texts of the Quráan and Sunnah in reply to these intricate questions. Discussions around these intricate issues led to the formation of many groups. In this field of knowledge the Ahlus Sunnah Wal Jama’ah were represented by two Ulama, Imaam Abul Hasan Ashari and Imaam Abu Mansoor AlMarturidi (Rahimahumallah). They successfully covered these delicate issues in their discourses, and clarified the standpoint of the Ahlus Sunnah Wal Jama’ah in these matters. Thus, as far as Ilmul Kalam is concerned, the outlook of the Ahlus Sunnah Wal Jama’ah is confined to the works of these two Imaams of Ilmul Kalam. Allamah Haythami states in his Fatawa Hadithiyyah “.whoever is upon a path other than the path of Ahl al-Sunna wa l-Jama’a, Ahl al-Sunna wa l-Jama’a meaning the followers of Sheikh Abul Hasan Ash’ari and Abu Mansur Maturidi, the two Imams of Ahl al-Sunna” (Haytami, al-Fatawa al-hadithiyya, 280). The followers of Imaam Abu Mansoor Marturidi are called Marturidi. The Ulama of Deoband are Marturidi. While these two Imaams differed on minor issues, it was merely a difference of interpretation, for the subject matter of Ilmul Kalam is rational thought, which itself allows for differences of interpretation. Secondary Nature The issues discussed by these two Imaams are of a secondary nature. They are issues of rational thought, and not issues of the basic and simple Aqaaid of the Sahaabah (Radhiyallahu unhum). Since there exists no clear cut texts of the Quráan and Hadith on these issues, differences in these issues do not render one out of Islam, provided one adheres to the Aqaaid of the Sahaabah (Radhiyallahu unhum). Taken from askimam.org Q/A

Sects In The Ahlus Sunnah Wal Jama'ah Question 1. How any sects of the ummah has created till now as Prophet (saw) stated in a hadith that there will be 73 sects of his ummah? please mention the names. 2. Is ahle sunna wal jamaa is considered as one sect or four madhabs are considered 4 sect? as well as is ahle hadith are considered as different sect? are salafis and ahle hadith same? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh 1) At the outset, the Hadith referred to in your query is as follows: أخبرنا أبو العباس قاسم بن القاسم السياري بمرو ثنا أبو الموجه حدثنا أبو عمار : ثنا الفضل بن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة : أن رسول الله صلى الله عليه و سلم قال : افترقت اليهود على إحدى و سبعين فرقة أو اثنتين و سبعين فرقة و النصارى مثل ذلك و تفترق أمتي على ثلاث و سبعين فرقة (المستدرك) “Abu Hurayrah (RadiyAllahu Anhu) relates that Rasulullah (Sallallahu Alayhi Wasallam) said: ‘The Jews were divided into 71 or 72 sects as were the Christians. My Ummah will be divided into 73 sects.” (Al-Mustadrak) After Rasulullah (Sallallahu Alayhi Wasallam) left this world, many ikhtilafaat (differences) began to arise amongst the Ummah. Within a period of time, the Aqeedah (religious creed, belief) of some who were misled changed from the haq (truth) and in turn they misguided others. As a result, different groups were formed. Those which had differences amongst themselves branched out into several other groups. The prediction of Rasulullah (Sallallahu Alayhi Wasallam) became true. Rasulullah (Sallallahu Alayhi Wasallam) clearly mentioned that 72 of these sects will go to the fire of jahannam whilst 1 will be admitted to paradise. The successful group will be the one who follows the Jama’ah. This group is the followers of Ahle-Sunnah wal-Jama’ah, which will be explained further below. Hereunder are some of the known main groups and their branches (in no particular order), most of which do not exist anymore. The following is taken from the kitab Al-Farq baynal Firaq” (The Difference Between the Differences) by ‘Abd-al-Qahir al-Baghdadi (Rahimahullah) (d. 429 AH). This book should be referred to for a further, detailed explanation on the abovementioned Hadith and the various groups with their sub-groups, including their founders and differences in beliefs. Firstly, the Rawaafid after the time of Ali (RadiyAllahu Anhu) were divided into 4 groups: Imaamiyyah, Zaydiyyah, Kaysaaniyyah, and Ghulah. These 4 groups had sub-groups: 1) Imaamiyyah-Divided into 15 sects: a) Muhammadiyyah b) Baqiriyyah c) Nawusiyyah d) Shamaytiyyah e) Ammariyyah f) Ismailiyyah g) Mubarakiyyah h) Musawiyyah i) Qatiyyah j) Hishamiyyah k) Zarariyyah l) Yunusiyyah m) Shaytaniyyah n) Kamiliyyah o) Athnaa Ashriyyah 2) Zaydiyyah-Divided into 3 sects: a) Jarudiyyah b) Sulaymaniyyah (also known as Jaririyyah) c) Butriyyah 3) Kaysaniyyah-Divided into 2 sects 4) Ghulah-Divided into 6 groups: a) Bayaniyyah b) Mughiriyyah c) Janahiyyah d) Mansuriyyah e) Khattabiyyah f) Haluliyyah The Khawaarij were divided into 20 sects: a) Al-Muhkamatul Ula b) Azaraqah c) Najadaat d) Safriyyah e) Ajaradah f) Khazimiyyah g) Shu’aybiyyah h) Khalfiyyah i) Ma’lumiyyah and Majhuliyyah j) Sultiyyah k) Hamziyyah l) Thaalabah m) Akhnasiyyah n) Shaybaniyyah o) Rashidiyyah p) Mukarramiyyah q) Ibadiyyah r) Hafsiyyah s) Harithiyyah t) Shabibiyyah The Qadariyyah-Mu’tazilah ‘anil Haq were divided into 18 sects: a) Waasiliyyah b) Umrawiyyah c) Hadhliyyah d) Nizamiyyah e) Aswariyyah f) Muammariyyah g) Bishriyyah h) Hishamiyyah i) Murdariyyah j) Jafaerriyyah k) Iskafiyyah l) Thamamiyyah m) Jahidhiyyah n) Shahamiyyah o) Khayyatiyyah p) Ka’biyyah q) Jabaiyyah r) Bahshamiyyah The Murjiah were divided into 5 sects: a) Yunusiyyah b) Ghassaniyyah c) Tawmaniyyah d) Thawbaniyyah e) Marisiyyah The Najariyyah were divided into 3 sects: a) Barghuthiyyah b) Za’fraaniyyah c) Mustadrakah Finally, the 73rd group is the Ahle-Sunnah wal-Jama’ah, which is the group on haq. Towards the end of the kitab, Abd-al-Qahir al-Baghdadi (Rahimahullah) defines the Ahle-Sunnah wal-Jama’ah as follows: Those who have completely mastered the principles of belief (Ash’aris and Maturidis), the mujtahid Imams of fiqh and their followers, the scholars of Hadith that steered clear of deviation, the scholars of Arabic grammar that steered away from deviation, the scholars of Tafsir that steered away from deviation, the Sufis, and the general masses of Muslims. Most define Ahle-Sunnah wal-Jama’ah as those who follow the Ash’ari and Maturidi schools of Aqeedah, which includes the followers of the 4 Imams of fiqh. Since every sect claims to be on the true path, the criterion to determine the true sect is as follows: a) Adherence to the Quran and Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) b) To believe in Rasulullah (Sallallahu Alayhi Wasallam) as the final Messenger c) To have love for every companion of Rasulullah (Sallallahu Alayhi Wasallam) d) To follow the Shari’ah through the guidance of any of the four Imams of fiqh-Imam Abu Hanifa, Imam Shafi’ee, Imam Malik, Imam Ahmed ibn Hanbal (Rahimahumullah) (Al-Farq baynal-Firaq, Maktabah Darul-Turath) 2) The second part of the query has been answered above. And Allah knows best Wassalam u Alaikum Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam.org

Who are the Ahlus Sunwah Wal Jamaat? Aqeedah of the Ahlus Sunnah wal Jama'ah Questions regarding the Ahlussunnah wal Jama’ah Question 1. It is an established fact that all things are recognised by their name, even Allah (swt) first taught names to the father of Mankind Adam (as). Your sect also has names such as Sunni, Ahl' ul Sunnah or Ahl'ul Sunnah wa al Jamaah. Direct us towards any such verse of the Qur'an wherein any of these names have been indicated. 2. If these titles cannot be located in the Qur'an could you produce this title from any hadith of the holy prophet (s)? Produce any such 'mutawatir' 'marfuu' or 'saheeh' narration from your books with a complete source (meaning the name of the book, version number, page number, edition etc) wherein the names Sunni, Ahl'ul Sunnah and Ahlul Sunnah wa al Jamaah have been mentioned by the holy prophet (saww) as a sect of Islam. 3. If these are not to be found in the hadeeth, then at least come up with an exact date, month and year of hijrah from the history of Islam when these names were adopted as your identity. 4. What were you famously known as before adopting these names? 5. Why have you forsaken your previous title? 6. According to your sect, an introduction of any new thing to Islam constitutes bid'a, therefore to effectuate such an introduction is also a bid'a, so who was the person responsible for introducing this bid'a? 7. Could you provide decisive evidence with regards to the meanings of Sunni, Ahl Sunnah and Ahl'ul Sunnah wal Jamaah? 8. Which one is the most ancient of the three titles? 9. Which one of the three titles do you consider the best? 10. Why are the remaining two of lesser merit? Which one of those two is the least and what is the reason behind it? Answer Bismihi Ta’ala The term Ahlussunnah wal Jama’ah is used for those people who strictly base their doctrines upon the Qur’an, Sunnah, and Ijmaa (Consensus of Sahaabah or Tabi’oon). It is a term used to differentitate from the many deviant sects that formed from the first century of Islam until present day. The term Ahlussunnah wal Jama’ah is derived from a combination of Qur’anic Verses and Sound Narrations. A verse of Surah al-Nisaa states: “Whomsoever opposes the Rasool after guidance has become manifest (Sunnah), and follows a way other than way of the believers (Jama’ah), then we will turn him towards al the deviant ways he wishes to turn but the result will be Jahannam. Such a bad abode.” The term Ahlussunnah wal Jama’ah has been derived from this verse, for the very reason that the Ahlussunnah wal Jama’ah do not oppose the way of the Rasool or his rightly guided companions in their doctrines. The Ahaadith that indicate this term are many. It would be difficult to encompass all of them at this moment. Here are some of the Ahaadith related to his term: Rasoolullah Sallallahu alaihi wasallam is reported to have ordered the people to follow his way and the way of the rightly guided Caliphs. Also, in some Narrations, the Companions of Rasoolullah have been described as perfect role models for salvation, because their way of life would not contradict the teachings of Allah and his Rasool. Also, many Ahaadith speak on the Jama’ah, and that whosoever seperates from them wil become prey to Shaytaan. We may conclude from this that the term Ahlussunnah wal Jama’ah is not a term which is newly introduced, in fact it is derived from a combination of many sound verses of the Qur’an and Ahaadith. It seems from the question that there is a lack of knowledge and understanding in this regard. Not every single detail of Shari’ah must be explicitly expressed or declared in the Qur’an and Sunnah. Sometimes, rulings are derived from indications, and implications of verses or ahaadith. For this reason, a whole science, known as Usool al-Fiqh is established in order for a Scholar to recognise and identify the correct sources of Islamic Law and methods to deduce rulings from those sources. Some rulings are deduced from Dalaalat al-Nass, Ibaarat al-Nass, Ishaarat al-Nass, and Iqtidhaa al-Nass. This isn’t the place to discuss this in-depth. If the rulings of Sharia’ah were so clear cut and explicit for every individual of this Ummah to understand according to his or her discretion then there would be no sound Islamic Learning. Neither would there be the need for Jurists or Muhadditheen whom exerted all efforts and abilities and spent their entire lives struggling to deduce rulings from the Sound Sources of Islamic Law. There is need for great understanding. May Allah bless us all and grant us understanding of the Deen. Aameen Mufti Yaseen Shaikh Source

Various Fataawaa Regarding reading the works of Mawlana Ahmed Raza Khan Regarding our opinion of Mawalna Ahmed Raza Khan Regarding debating, arguing with the Barelwis Is it permissible to read behind a Barelvi Imaam who has the following Aqeedah? ~~~ Back to Table of Contents

Shaykh Ashraf Ali Thanwi (rahimahullah) and Shaykh Ahmad Raza Khan Barelwi (rahimahullah) From the book 'Adab aur Ikhtilaaf-e-Rai' - Respect and Differences of Opinion, being a rendering of a speech delivered by the vice principal of Dar-ul-Uloom Deoband, Shaykh Muhammad Tayyib: I have witnessed the fact that Shaykh Ashraf Ali Thanwi (rahimahullah) differed on numerous subjects from Shaykh Ahmad Raza Khan Barelwi (rahimahullah). Their differences covered the topics of Qiyaam, Urs, Meelad etc. But in spite of this, whenever his name happened to be mentioned in a Majlis (gathering), he used to say, "Moulana Ahmad Raza Khan Sahib." On one occasion an individual sitting in the Majlis mentioned his name without adding the title Moulana to his name saying, "Ahmad Raza Khan." Shaykh Thanwi (rahimahullah) became angry and scolded him saying, "He is an Alim after all in spite of the fact that there are differences of opinion between us, you are disrespecting the position he has been granted. How can this be correct? Differences of opinion is another matter altogether. It is a seperate issue that he considers me to be upon error pertaining to certain issues. What is the meaning of such condescension, such disrespect for him?" Shaykh Ashraf Ali Thanwi (rahimahullah) was among the Ahl-ul-ilm, the people of knowledge. If and when someone's name occurred he used to consider respect for that person to be necessary. Even if it was a person who bore absolute enmity towards him, he never allowed respect to leave his side. Sunniforum.com ~~~ Back to Table of Contents

Giving Away Mahr Question: asalamu alaykoum, i recieved mahr from my husband, part of it was gold, what i know is that the mahr has got nothing to do with the husband what ever the lady wishes to do with it! is this true?? i gave my gold to my parents as a present without my husband's notice but for some reason i feel like i have done something wrong. can you please explain? have i done something wrong? should i tell him?? Answer: Walaikum assalam wa rahmatullahi wa barakatuh, I pray this finds you in the best of health and spirits. Yes, it is true that (1) the mahr is belongs to the wife and she can dispose of it as she wishes; and (2) the wife has the general right to use and dispose of her earnings and wealth as she wishes. At the same time, however, such matters should be handled with discretion and due consideration for the feelings and sensitivities of those involved. And Allah alone gives success. Faraz Rabbani http://qa.sunnipath.com/issue_view.asp?HD=7&ID=18720&CATE=1

Forgiving Mahr Q. Due to poor condition of the husband, upon request to his wife, she forgive her mahr before touch. Is it acceptable in Islam? (Question published as received) A. Mahr is the right of the wife and it becomes obligatory on the husband upon the marriage (Nikah) being contracted. Since Mahr is the right of the wife, if she decides to waive her right by her own free will after the marriage, it will be permissible and the obligation of Mahr will no longer remain binding upon the husband. (ad-Durrul Mukhtar) And Allah Knows Best Mufti Suhail Tarmahomed (USA) Confirmation: Mufti Ismaeel Bassa Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

From Al-Mu'min Magazine Jāmiah Khātamun Nabiyeen (JKN), Bradford UK Chief Editor: Shaykh Muftil Saiful Islam A comprehensive and informative article on the harms and rulings of shisha smoking.... Change of Rulings with the Change of Circumstances Some can argue that the previous Indian-subcontinent scholars issued a verdict of Shisha generally being Makrooh-e-Tanzeehi (which merely means disliked but not unlawful). Many Fuqahā (Muslims Jurists) like Imām Ibn Ābideen As-Shāmi v have made it explicit that rulings and verdicts can vary due to the change of time and circumstances that are discussed by the clas-sical scholars in the books related to issuing verdicts..... Background on Shisha (Water-Pipe Tobacco Smoking) Shisha is a water-pipe used to smoke a flavoured to-bacco known as molasses. There are many common names given to water pipe smoking such as Hukkah, Argileh, Marghile, Shisha and hubble-bubble....... Description of the Usage of the Water-Pipe Smoking A water-pipe mainly consists of four main parts: Health Effects According to Health Experts Contrary to what Shisha smokers commonly believe, Shisha is associated with serious health risks...... Social Harms According to the ALA (American Lung Association) Report The Islamic Perspective So far we have looked at the harmful effects of Shisha from a medical perspective, now I shall discuss the Islamic perspective of Shisha................ The Opening of Shisha Bars What is the Islamic Ruling of those People’s Income Who Provide Water-pipe Smoking (Shisha) Conclusion...... Download / Read.... Shisha.pdf

Bringing Alive the SUNNATS of Jumuah 1. Have a Bath (Ghusl). (Bukhari) 2. Wear clean and appropriate clothing. (Abu Dawood) 3. Use Itr (perfume) and use the Miswaak. (Ibn Majah) 4. Go early to the Jumuah Salaah. (Bukhari) 5. Walk to the Masjid for Jumuah. (Tirmidhi) 6. If the saffs (rows) are already filled, do not jump over the shoulders of the musallies (worshippers) in order to get to the front. (Abu Dawood) 7. Try to sit as close as possible to the Imaam. (Tirmidhi) 8. Listen attentively to the Khutbah. (Bukhari) 9. Make a lot of Du'a. (Bukhari) 10. Read Surah al-Kahf. (Targheeb) 11. Seek the moment of acceptance: Rasulullah Sallallahu Alayhi wa Sallam said: “There is a moment on Friday that if any Muslim makes dua in it, his dua will definitely be accepted.” (Bukhari) 12. Increase sending Durood on Rasulullah Sallallahu Alayhi wa Sallam. (Abu Dawood) Masjid Poster downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

The love of Sahaabah for Rasulullah (Sallallahu Alaihi Wasallam) Somebody once asked Hadhrat Ali (Radhiyallahu Anhu): “How much love did the Sahaabah really possess for Rasulullah (Sallallahu Alaihi Wasallam)?” Hadhrat Ali (Radhiyallahu Anhu) replied: “I take a qasm on Allah Ta’ala, Rasulullah (Sallallahu Alaihi Wasallam) was more beloved and dearer to us than our riches, our children and our mothers, and his company was more cherished than a drink of cold water at the time of severest thirst.” (Fazaail Aamaal) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Visiting Family and friends whilst in Iddah Question and Answer: Q. Is it permissible for a woman who has been divorced to go out and visit family and friends whilst she is in her Iddah? (There may be grammatical and spelling errors in the above question. Questions are published as received) A. A woman in Iddah is obligated to remain within the confines of the marital home till her Iddah is complete. It is not permissible for a woman who is in Iddah (due to divorce or the death of her husband) to leave the home without absolute need. She cannot go out to visit family and friends during this period. It will only be permissible for her to emerge from her home if there is a genuine need, eg, medical necessity or some other necessity that compels her to leave the home. She should enquire from the Ulama on such occasions whether circumstances permit leaving the home during the Iddah period. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Waiting Period (idda) for Non-Menstruating Women Prior to Menopause <QUESTION> Can you explain to me what the judgement is for the woman whose husband has divorced her, but she has no menstrual period nor is she in menopause? I would like to know specifically the length of time of her iddah. Is it three consecutive months? If you have any information please list your source. I have been told that her iddah is not over till she reaches the age of 64. Is this true? I would like to know the judgement from each of the four major madhabs. <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The waiting period (idda) for a female who does not experience menstruation due to childhood (saghira), who is on menopause (a’yisa) and who has reached the age of puberty (baliga) without experiencing menstruation, will be three consecutive Islamic months. Allah Most High Says: “Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same).” (Surah al-Talaq, V.4) If the women experienced menstruation for three days or more, and then her menstruation stopped, the original ruling for her is that she will have to wait until she starts menstruating again or she reaches the age of menopause (iyaas). This is according to the Hanafi and Shafi’i schools (Radd al-Muhtar, 3/508) According to the Maliki and Hanbali schools, the preferred opinion is that she will wait until one year is complete. (See: al-Fiqh al-Islami wa Adillatuh, 7185) The age of menopause according to the Hanafi Fuqaha is thirty years for a woman who never experienced menstruation, and fifty five years for the one who did experience menstruation, but stopped for some reason. However, due to immense difficulty and hardship incurred by acting upon this ruling, the fuqaha have given a dispensation, in that the Maliki opinion of one year can be followed. Imam Ibn Abidin, the great Hanafi jurist quotes al-Zahidi as saying: “Some of our scholars used to issue a Fatwa in this issue according to the opinion of Imam Malik, because of need.” (Radd al-Muhtar, 3/509) Many contemporary scholars have also given the same ruling. However, the following points need to be taken into consideration before acting upon this ruling: 1) The woman should first resort to medication. If all attempts fail, then she can act upon this ruling of one year. 2) This ruling should be passed by a Maliki judge. However, if this is difficult, then it will permissible even without the judgment. 3) If menstruation appears during this period of one year, then the Idda of three menstruations should be observed. (Imdad al-Fatawa, 2/431 & Ahsan al-Fatawa, 5/435) In conclusion, a woman who does not menstruate due to illness should first resort to medication. If all attempts fail, then she can re-marry after the period of one year is over. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Al-Iddah – (Period of Waiting) by Waterval Islamic Institute Source ÍDDAH (Period of waiting) Literally -the word ‘iddah means to count. The count of the monthly purifications after menstruation. Religiously ‘iddah means the period of waiting by a woman in a house on the dissolution of her marriage after consummation or on the demise of her husband even if the marriage has. not been consummated. She is not allowed to leave the house in this period. A marriage contracted by her during this period is void. OBJECT The primary object of ‘iddah is imposed to ascertain whether the woman is pregnant so that the paternity of the child that may be born to her after the death of her husband or the dissolution of her marriage may be determined. Another object is due to the close and important relationship between the husband and wife, in the case of a deceased husband the shari’ah has imposed upon the wife to observe mourning and express sorrow during the period of ‘iddah. This serves as a mark of respect for the de- ceased husband. The rules regarding ‘iddah vary in different cases and it will be inappropriate to include the full detail of all types of ‘iddah in this booklet. The ‘iddah after the death of the husband – which is relevant is dealt with hereunder. PERIOD OF ‘I DDAH 1. A woman has to observe ‘iddah for four lunar months and ten days on the death of her husband irrespective whether she is a major or minor (i.e. she being a child or past the age of menstruation) or even if the marriage has not been consummated. 2. If the husband dies on the first day of the Islamic month (which is reekonned according to the lunar sighting) then the four months and ten days of the ‘iddah will be calculated according to the lunar months that follow. Certain months may be of twenty-nine days and others may be of thirty days. 3. If the demise was not on the first day of the Islamic month then she will calculate thirty days for all four months that follow (4 x 30 120 10 130 days). The months that may be of twenty-nine days will not be considered. This same rule applies to an ‘iddah of Talaq in the case where the widow is not pregnant. 4. The ‘iddah of a pregnant woman is up to the time of delivery or miscarriage (only if the limbs of the embryo had formed) whether the ‘iddah is due to death, divorce or any form of separation. The four months and ten days must not be reckoned in this instance. 5. If the woman is bearing twins her ‘iddah will only terminate when the second child is delivered. 6. If the husband dies while the wife is observing the ‘iddah due to a divorce (‘iddah of Talaaq) then the following rules will apply:- * If the husband gives a Raj’ee Talaaq (revocable divorce) and should he then die while his wife is still observing the ‘iddah of Talaaq, she shall now have to abandon that ‘iddah and observe the ‘iddah of death which is four months and ten days .from the time of the husband’s death. The remaining period of the first ‘iddah which was due to the divorce shall not be reckoned in any-way. In case any one of the married couple dies during the period of ‘iddah following a revocable divorce, the surviving spouse inherits from the deceased. * If the husband gives a Baa’in Talaaq (irrevocable divorce) while he was in good health, whether this divorce was at her instance or not, and should he then die while his wife is still observing the ‘iddah of Talaaq, then she should complete the ‘iddah of Talaaq. No ‘iddah for the death of her husband will be incumbent on her nor will she inherit from his estate. * If this Baa’in Talaaq (irrevocable divorce) is pronounced during the death illness (maradbui-mowt) and it was at the wifes instance, and should the husband die during the wifes ‘iddah of Talaaq, then too she should complete the ‘iddah of Talaaq and there will be no ‘iddah of death for her nor will she inherit from the deceased husband. * If the Baa’in Talaaq (irrevocable divorce) is given during the death illness, not at the Instance of the wife and the husband dies during the wifes ‘iddah of Talaaq then she has to observe the ‘iddah for either divorce or death whichever period be the longer. (three full menstruation courses or delivery if there be a pregnancy for ‘iddah of divorce against four months and ten days for ‘iddah of death) In this case she will inherit from her husbands estate. 7. If the marriage be faasid (irregular) (i.e. performing nikah without witnesses or marrying two sisters at the same time etc.) and has not been consummated, no ‘iddah is necessary. But if it has actually been consummated she has to observe ‘iddah for three menstrual courses or three months if she is not subject to them. If she is pregnant then her ‘iddah will expire only on delivery. The period of ‘iddah shall begin from the time of the death of her husband. In this case the ‘iddah of four months and ten days will not apply. COMMENCEMENT OF’IDDAH 1. The period of ‘iddah commences from the time of death of the husband or divorce or other causes of separation. It is not in any way affected by the wife’s ignorance of the fact that it had become due. 2. If she receives the news about the divorce or the husband’s death at a later stage but within the prescribed four months and ten days, then she will remain in ‘iddah for the remaining days required to complete the four months and ten days. 3. If she does not receive any information about the divorce or the husband’s death until such time when the prescribed period of. ‘iddah has already expired then no ‘iddah shall be waajib (incum- bent) on her. 4. If a woman is not at home at the time of her husband’s death or at the time of a divorce. She should return as soon as possible and observe the ‘iddah at home. The days of ‘iddah are calculated from the time of the demise of her husband or the time when the divorce was given. PLACE OD IDDAH 1. It is incumbent upon a woman under ‘iddah to observe it in the house where she was residing at the time of the death of her lius- band or the dissolution of the marriage. 2. If the ‘iddah becomes incumbent on a wife while on a journey she should return to the place of her residence as soon as possible to observe her ‘iddah. Provided that her permanent home is within the Shar’i safar distance, and not beyond. 3. If the husband dies while the wife is estranged (but not divorced) and she is at her parents home or elsewhere she has to return imme- diately to her husband’s house and observe the ‘iddah there. This is even if the husband dies elsewhere. MAINTENANCE DURING ‘IDDAH 1. In the case of the husband’s death the widow shall not be entitled to any maintenance from the estate of her husband for the period of her ‘iddah, due to being an heir. The liability of maintenance lies only on the husband and the other heirs are not responsible for the same. 2. She will inherit from the estate of her husband. 3. If she did not receive her dowry (Mebr) nor did she forgive her husband for it, she should receive it as a first charge from his estate. RULES FOR OBSERVANCE OF ‘IDDAH There are two ayahs (verses) in the Qur’aan regarding the observance of ‘iddah of death. These ayahs sufficiently denote the importance of ‘iddah. 1. And (as for) those of you who die and leave wives behind, such women should keep themselves in waiting for four months and ten days (AI.Baqarah – 234). 2. And the pregnant women, their prescribed time is that they lay down their burden (Al-Talaaq – 4). To disregard Allah’s commands regarding, ‘iddah is a major sin. The following are important rules to be observed during ‘iddah. MOURNING DURING’IDDAH 1. It is waaiib (obligatory) for an adult sane woman to mourn the death of her husband during the ‘iddah. Mourning is not waajib upon a woman who is insane or a minor, though all the other rules of ‘iddah will apply to these two as well. 2. Thus it is not permissible for a women who is in ‘iddah to adorn herself with flashy coloured clothing, wear jeweII6ry, use perfumes, apply hina (mehndi), surma or make-ups, or beautify herself in any way. Although she is certainly allowed to keep herself clean and presentable. 3. In Christian countries Muslim women must abstain from wearing black clothes during ‘iddah because this is the Christian way of mourning their dead. 4. However coloured clothes that are old and not flashy could be used and if need be surma could be applied at night for medicinal purpose, but should be removed in the morning. 5. If she is used to applying oil to her hair and she fears that not applying hair oil will result in headaches then she is allowed to use non-scented hair oil, provided the result does not enhance her beauty. 6. Mourning by the wife is not allowed for any other person besides the husband. However if the husband does not prohibit the wife, she may mourn the death of a relative for three days only. Rasulullah S.A.W. has sternly prohibited mourning for more than three days besides the widow for her husband which is four months and ten days. REMAINING IN THE HOME DURING’IDDAH 1. During the period of ‘iddah the bereaved wife should remain in the dwelling that they occupied at the time of the demise of her husband. It is not permissible (Haraam) for her to leave this house if she has sufficient provision. 2. If she is the sole bread winner with no other means of income then only is she permitted to leave her house during the day to seek her livelihood. She must return to this house before nightfall and as soon as she has completed this duty during the day. 3. It is not required that she confines herself to a certain room or that she remains silent during the ‘iddah. She should preferably occupy herself with ibaadah or any virtuous act. She may carry out any house work. She must not indulge in any sinful activity or pas- time. 4. She may leave the house for unavailable or emergency medical treatment, but should return immediately thereafter. If the distance to such services exceeds the limit of safar (77.25 km or 48 miles) she must be accompanied by a Mahram (a male member of the family whom she cannot marry by Islamic Law). 5. She may not leave the borne to visit the ill or go to a place where there is a funeral, though they be close’ relatives or even immediate neighbours. 6. She may move to another house if she cannot find sufficient accommodation in the deceased’s house by virtue of her inheritance from him, and if the remaining heirs do not allow her the use of her hus- band’s house or she is unable to observe the lslamic required purdah. 7. If the husband dies in a rented house, then if the surviving wife is able to pay the rent she must observe her ‘iddah in the same house. When she is unable to pay the rent she may move to the nearest available safe place where she must now complete her ‘iddah. 8. In case she is the sole occupant of the house where the ‘iddah has to be passed and the fear of being alone is so great that it is unbearable, so as to cause mental ill health or defect, she may shift to another house. Where the fear is not unbearable it will not be per- missible to move. 9. If the dwelling where she is residing is in a dilapidated condition and there is a risk that it may collapse or when it is insecure and there is a real threat to her chastity, honour or life, she may shift to another house, but she has to return to her home as soon as the cause of danger is removed. Note: In all the instances described above where shifting from the house of the ‘iddah to another house is mentioned utmost care must be taken. * that the cause be true and genuine. * that she moves to the nearest available safe house from where she lived. * that she completes her ‘iddah in this house. She may not move from this house again without a valid Shar’i reason. PROHIBITION OF MARRIAGE DURING ‘IDDAH 1. The Qur’aan prohibits a direct proposal of the marriage to a woman observing ‘iddah and a man is allowed to give only a veiled hint to her of his desire to marry her (Surah al Baqarah – 235). It is therefore not permissible to even propose to her or to become engaged to her whilst she is observing ‘iddah. 2. The wife who is observing ‘iddah cannot lawfully contract a second marriage during the period of ‘iddah. ‘(Refer to Surah al Baqarah 232). 3. It is a kabirah (cardinal) sin to solemnise such a marriage and even to participate in it. 4. A marriage contracted by the wife during the period of ‘iddah shall be a void (baatil) marriage and shall not be recognised in Islam.