ummtaalib

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “My close friend [i.e., the Prophet (peace and blessings of Allaah be upon him)] advised me to do three things which I will never give up until I die: fasting three days each month, praying Duha, and sleeping after praying Witr.” (al-Bukhaari, 1178; Muslim, 721). It is mustahabb to observe this fast in the middle of the hijri month, on the days called Ayaam al-Beed. It was narrated that Abu Dharr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘If you fast any part of the month then fast on the thirteenth, fourteenth and fifteenth.’” (al-Nasaa’i, 2424; Ibn Maajah, 1707; Ahmad, 210)

Long Term Effects of Domestic Violence Domestic violence has wide ranging and sometimes long-term effects on victims. The effects can be both physical and psychological and can impact the direct victim as well as any children who witness parental violence. Physical Effects The physical health effects of domestic violence are varied, but victims are known to suffer physical and mental problems as a result of domestic violence. Battering is the single major cause of injury to women, more significant that auto accidents, rapes, or muggings. (O'Reilly, 1983). Many of the physical injuries sustained by women seem to cause medical difficulties as women grow older. Arthritis, hypertension and heart disease have been identified by battered women as directly caused by aggravated by domestic violence early in their adult lives. Medical disorders such as diabetes or hypertension may be aggravated in victims of domestic violence because the abuser may not allow them access to medications or adequate medical care. (Perrone, 1992). Victims may experience physical injury (lacerations, bruises, broken bones, head injuries, internal bleeding), chronic pelvic pain, abdominal and gastrointestinal complaints, frequent vaginal and urinary tract infections, sexually transmitted diseases, and HIV. (Jones & Horan, 1997 and Bohn & Holz, 1996). Victims may also experience pregnancy-related problems. Women who are battered during pregnancy are at higher risk for poor weight gain, pre-term labor, miscarriage, low infant birth weight, and injury to or death of the fetus. Psychological Effects While the primary and immediate focus for many people is the physical injury suffered by victims, the emotional and psychological abuse inflicted by batterers likely has longer term impacts and may be more costly to treat in the short-run than physical injury. (Straus, 1986, 1988, 1990). Depression remains the foremost response, with 60% of battered women reporting depression (Barnett, 2000). In addition, battered women are at greater risk for suicide attempts, with 25% of suicide attempts by Caucasian women and 50% of suicide attempts by African American women preceded by abuse (Fischbach & Herbert, 1997). Along with depression, domestic violence victims may also experience Posttraumatic Stress Disorder (PTSD), which is characterized by symptoms such as flashbacks, intrusive imagery, nightmares, anxiety, emotional numbing, insomnia, hyper-vigilance, and avoidance of traumatic triggers. Several empirical studies have explored the relationship between experiencing domestic violence and developing PTSD. Vitanza, Vogel, and Marshall (1995) interviewed 93 women reporting to be in long-term, stressful relationships. The researchers looked at the relationships among psychological abuse, severity of violence in the relationship, and PTSD. The results of the study showed a significant correlation between domestic violence and PTSD. In each group in the study (psychological abuse only, moderate violence, and severe violence), women scored in the significant range for PTSD. Overall, 55.9% of the sample met diagnostic criteria for PTSD. In further support of the strong relationship between domestic violence and PTSD, Mertin and Mohr (2000), interviewed 100 women in Australian shelters, each of whom had experienced domestic violence. They found that 45 of the 100 women met diagnostic criteria for PTSD. Impacts on Children One-third of the children who witness the battering of their mother demonstrate significant behavioral and/or emotional problems, including psychosomatic disorders, stuttering, anxiety and fears, sleep disruption, excessive crying and school problems. (Jaffe et al, 1990; Hilberman & Munson, 1977-78) Those boys who witness abuse of their mother by their father are more likely to inflict severe violence as adults. Data suggest that girls who witness maternal abuse may tolerate abuse as adults more than girls who do not. (Hotaling & sugarman, 1986) These negative effects may be diminished if the child benefits from intervention by the law and domestic violence programs. (Giles-Sims,1985) Children may develop behavioral or emotional difficulties after experiencing physical abuse in the context of domestic violence or after witnessing parental abuse. Responses in children may vary from aggression to withdrawal to somatic complaints. In addition, children may develop symptoms of depression, anxiety, or PTSD (Harway & Hansen, 1994). (Source) ~~~ Back to Table of Contents

Hadhrat Abu Ubaidah (Radhiallahu Anhu) loses His Teeth. During the battle of Uhud, Rasulullah (Sallallahu Alaihi Wasallam) was severely attacked by the enemy and two links of his helmet penetrated his mubaarak face. Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) and Hadhrat Abu Ubaidah (Radhiallahu Anhu) immediately ran to assist Rasulullah (Sallallahu Alaihi Wasallam). Hadhrat Abu Ubaidah (Radhiallahu Anhu) began pulling out the links with his teeth. By the time one of the links was removed, he had lost one of his teeth. Without minding this, he again used his teeth to pull out the other link as well. He succeeded in removing the other link, however in the process he lost another tooth. When the links were drawn out, the blood began to ooze out from the body of Rasulullah (Sallallahu Alaihi Wasallam). Hadhrat Malik bin Sinaan (Radhiallahu Anhu), the father of Hadhrat Abu Sa'eed Khudri (Radhiallahu Anhu), licked the blood with his lips. At this, Rasulullah (Sallallahu Alaihi Wasallam) remarked: “The fire of Hell cannot touch the person who has my blood mixed with his.” (Fazaail Aa’maal) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Cycle of Domestic Abuse In 1979, psychologist Lenore Walker found that many violent relationships follow a common pattern or cycle. The entire cycle may happen in one day or it may take weeks or months. It is different for every relationship and not all relationships follow the cycle—many report a constant stage of siege with little relief. This cycle has three parts: Tension building phase—Tension builds over common domestic issues like money, children or jobs. Verbal abuse begins. The victim tries to control the situation by pleasing the abuser, giving in or avoiding the abuse. None of these will stop the violence. Eventually, the tension reaches a boiling point and physical abuse begins. Acute battering episode—When the tension peaks, the physical violence begins. It is usually triggered by the presence of an external event or by the abuser’s emotional state—but not by the victim’s behavior. This means the start of the battering episode is unpredictable and beyond the victim’s control. However, some experts believe that in some cases victims may unconsciously provoke the abuse so they can release the tension, and move on to the honeymoon phase. The honeymoon phase—First, the abuser is ashamed of his behavior. He expresses remorse, tries to minimize the abuse and might even blame it on the partner. He may then exhibit loving, kind behavior followed by apologies, generosity and helpfulness. He will genuinely attempt to convince the partner that the abuse will not happen again. This loving and contrite behavior strengthens the bond between the partners and will probably convince the victim, once again, that leaving the relationship is not necessary. This cycle continues over and over, and may help explain why victims stay in abusive relationships. The abuse may be terrible, but the promises and generosity of the honeymoon phase give the victim the false belief that everything will be all right. (source) ~~~ Back to Table of Contents

Blasting The Foundations Of Atheism; Its Pseudoscience and Pseudo-reason Answering Richard Dawkins' (The God Delusion) By: AbulFeda‟ About this book Alhamdulellah… In his bold and bigoted quest to ridicule the very idea of “God” and “religion”, rendering the whole thing as nothing but a big ancient “delusion”, Richard Dawkins delivers what I view to be – in fact – some of the greatest services an atheist has ever done to the cause of truth and the message of tawheed. Even an amateur philosopher like himself should realize that it takes much more to argue against the reliability of innate rationality and natural language, not to mention the mental consistency of all humans ever since the dawn of time (except for atheists in general and Darwinians in particular). Yet, he does not, thinking perhaps that this is all he needs to do to deliver his message to an audience of commoners and laypeople; and this serves me pretty well indeed. In his book “The God Delusion”, Dawkins seeks to convince the lay reader that ever since time immemorial, humans have been “fooled” or “deluded” to see “design” where in fact there is not, and to see order and purpose where in fact there is none. He calls his ideological mission an attempt to “raise” people’s consciousness to the level where they are finally prepared to embrace such outrageous claims, both intellectually and spiritually. Thus I only find it convenient and justifiable that a book written to serve – among other pertinent ends - as a response to The God Delusion would come out under the title: Blasting the foundations of Atheism. But how does blowing Dawkins’ book serve as a means to blast all atheism? Well, I think that if one was to take some time and carefully examine every quasi argument that Dawkins puts forth in his boldly titled book, they would at least offer the reader fair insight into the “psyche” and “rationale” of an atheist, a militant one no less, who claims to have come to a near certainty that God is only a delusion! So if written with care, such an insight would suffice, in my view, to effectively destroy the foundations of all atheism. After all, atheism should be viewed as a psychological condition, and the core thesis of atheism is indeed every bit as ridiculous as what the very title of Dawkins’ book demonstrates. Thus I chose to exploit The God Delusion as a perfect instrument for my ends, and for that I am very grateful to Richard Dawkins. Originally, I set out to refute every false or inconsistent claim that Dawkins bothered to advance in his book, and further expand on my arguments against atheistic thought along every quotation that I choose to pick. Naturally, I ended up with a volume little over a thousand pages large. Thus I was advised to split it in two volumes, the first of which would be printed separately, and would suffice to blow at least the two core chapters of Dawkins’ book out of the water: chapters three and four. It is my pleasure to present the first of the two volumes of the book Blasting the Foundations of Atheism: its Pseudoscience and Pseudo-reason; a book which is not only addressed to sincere truth seekers worldwide but also to those who are on the verge of atheism. May Allah, the Creator of all, guide us to the one and simple truth, Amen Read Online PDF

Another year gone.... By Abdur Rahmaan Umar Staring at the calendar it’s impossible not to notice that there is just a day left on the calendar! Where did the time go? Where did the year go? What did we do with the time? Questions without answers, but there are answers. The answers are in how we spend our time. Every one of us is given the same 24hours in a day, the same 86’400 minutes for the year. What we choose to do with it is entirely up to us. As the adage goes: Bad News is that time flies. The good news is that you are the pilot. More than the time lost are the lost moments. Opportunities to share precious moments lost when we focussed on ‘more important’ things. Events and objects that we have attached importance to and given them a valuable space in a major part of our lives – our jobs, careers, enjoyment are all important but not as important as the people around us. To date no one has been recorded as saying while on his deathbed “I should have spent more time at the office.” This touching story brings the point home with stark reality: While at the park one day, a woman sat down next to a lady on a bench near a playground. “That’s my son over there,” she said, pointing to a little boy in a red sweater who was gliding down the slide. “A fine looking child ” the lady said. “That’s my daughter on the bike in the white dress.” Then, looking at her watch, she called to her daughter. “What do you say we go, Melissa?” Melissa pleaded, “Just five more minutes, Mum. Please? Just five more minutes.” The lady nodded and Melissa continued to ride her bike to her heart’s content. Minutes passed and the mother stood and called again to her daughter. “Time to go now?” Again Melissa pleaded, “Five more minutes, Mum. Just five more minutes.” The lady smiled and said, “OK.” “My, you certainly are a patient mother,” the woman responded. The lady smiled and then said, “Her older brother Tommy was killed by a drunk driver last New Year’s eve while he was riding his bike near here. I never spent much time with Tommy and now I’d give anything for just five more minutes with him. I’ve vowed not to make the same mistake with Melissa. She thinks she has five more minutes to ride her bike. The truth is, I get five more minutes to watch her play.” Life is all about making priorities, what are your priorities? Give someone you love 5 more minutes of your time today. So drop the pens, pots, money and just make the time to give someone you love a call or a hug just for the pleasure of Allah Ta’ala That opportunity may not arise again so grab it and make it a moment to remember. . And give thanks to Allah that He granted us such special people in our lives – people without whom life would be constrained and devoid of pleasure. Time is not about counting the moments but about making the moments count! For an informative article on Importance of Time visit: EISLAM

Allahu-Akbar '...We can see why those with arrogance may be threatened by it...' By Khalid Baig Allahu-Akbar. Allah is the greatest. These are the first words a Muslim child hears after entering this world. The father makes the call to prayer in his or her ears as the welcome-to-this-world message. The same call is heard wherever there are Muslims, five times a day. The prayers also begin with this pronouncement. Certainly this is the emblem of the Islamic faith. There is no power in the world equal to the power of the One God. Allah is the greatest. This has been the Islamic message right from the beginning. The very first surah or chapter to be revealed to the Prophet Muhammad, Sall-Allahu alayhi wa sallam, was surah Mudathir. And it contains the command: "And Thy Lord, do thou magnify." The Arabic word is kabbir. Declare Allahu-Akbar. Announce that Allah is the greatest. The pagans of Arabia did not like it. The Jews and Christians were not happy with it either. The irony is that at the same time all of them professed belief in the statement. The pagans believed in many gods, but did believe in the Supreme God too. They claimed authority for their smaller gods, but did not claim them to be bigger than Allah. Jews and Christians clearly believed in God, the Creator and Lord of the universe. With the exception of a small group of atheists, that remains valid till today, as the U.S. dollar bill announces to the whole world: "In God we trust." The question is, then, why should anyone have problem with Allahu-Akbar. Why feel uneasy with it or feel threatened by it? Is it not saying the same thing that they already agree with? The answer lies in the Islamic concept of God. In the western literature, God is presented as a wise man. (To the feminists He is increasingly a She). To the mathematician-philosopher, He may be a super mathematician or even a differential-equation. To the scientist, He is the First cause, that jump started the automobile of this universe that is now running on its own. To all of them, He is a good subject for a hobby but is irrelevant to our day to day affairs. As one scientist puts it: "I subscribe to Einstein's religion. It's an oceanic feeling; there's that great big thing out there that's pretty marvelous." Thing? Einstein, who reportedly considered himself spiritual but not religious, said: "I want to know how God created this world." The implication is that He did it once. I am studying and conquering His universe now. But for intellectual curiosity it will be good to learn a little more about Him. "He may have created the laws of nature but since creation He has left them pretty much alone. He does not come in and tweak them any more." A people's concept of God is the first place to look for, to get an idea of the corruption that their religion has gone through. Now let's compare the above confusions with Islam's declaration of an All Knowing, All Powerful God who created the Universe and who is running it every second. His attributes are best described in the well-known ayatul-kursi. Look at this marvelously profound declaration, that is beyond any human's capacity to declare but within everyone's ability to feel: "Allah! There is no god but He, the Living, the Eternal, Supporter of all. Neither slumber nor sleep can seize Him. His are all things in the heavens and on earth. Who is he that intercedes with Him except by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge except what He wills. His throne extends over the heavens and the earth and He is never weary of preserving them. He is the Most High, the Supreme." [Al-Baqarah 2:255] What a tremendously empowering creed! From the smallest to the largest, everything in the universe depends on Him. He depends on none. All other powers are illusory. His is the only real Power. When He is on our side, we need not fear anyone. If He is not pleased with us, the support of the whole world for us will be for naught. Worldly powers try to manipulate people by telling them what they can do for them and what they can do to them. But a person informed by Allahu-Akbar will not be tempted by the first or intimidated by the second. The power of "world powers" evaporates before the shouts of Allahu-Akbar. In fact there is no empowerment outside this belief, and no enslavement to other humans with it! We can see why the claimants to power in this world may be threatened by it. What a tremendously liberating creed! It liberates us from slavery to our own desires also. His knowledge is unlimited. Ours is extremely limited. What can we do except follow His commands? He is watching us all the time. We cannot get away with disobedience because of His oversight. He will judge us and no one will be able to intercede on our behalf except with His permission. We can see why those who are afraid of accountability may be threatened by it. What a tremendously humbling creed! It reminds us of our humble station in life with respect to God. As the Qur'an says at another place, "Those who dispute about the Signs of Allah without any authority bestowed on them, there is nothing in their breasts except the quest of greatness, which they will never attain..." [Mumin, 40:56]. We can see why those with arrogance may be threatened by it. This includes the arrogance of science. We see it in the scientist who declares that there is no need to invoke a spiritual hand of God since everything has a rational basis. Or the medical doctor who thinks that he can control the biological processes. (Look at all the pronouncements of the genetic engineering pundits, euthanasia advocates, and population control gurus). On the other hand, a scientist free of such sickness looks at the workings of this universe; the great design in it; the tremendous purpose in every creation; and he finds himself compelled to say: Subhan-Allah. Allahu-Akbar. Glory be to Allah. Allah is the greatest. Similarly a medical doctor constantly finds the Hand of God in the life and death struggles of his patients; some succumb to minor problems, others survive major ones. Allahu-Akbar! Allahu-Akbar is the weapon that gives us the courage to challenge all subjugation, political or intellectual. It makes us turn our attention to the Creator and ignore other creations like ourselves. In the jihads in Afghanistan, Kashmir, or Bosnia, as elsewhere, the power of this weapon has been felt by people on both sides of the conflict. In every conflict the shouts of Allahu-Akbar instilled fear in the hearts of the oppressors. It boasted the morale of the mujahideen with new levels of hope and courage. And that is the way it should be. Because Allah is the Greatest.

Soiled Clothing Q: I have a chronic disease with no cure, which is the inability to hold urination. My clothing is always soiled with urine. Do I have to change every time I have to pray, knowing that most of the time I'm away from home. What if I can not pray on time? Sometimes I start to pray and urine comes out, do I have to finish or stop praying? A: In Shariah, a person will qualify as a ma'zoor if the entire namaaz time passes in such a condition that he is unable to perform the wudhu and the salaah without the uzr being found (i.e. without the factor breaking the wudhu e.g. the coming out of urine being found). This is the law in regard to becoming a ma'zoor. However after one has become a ma'zoor, then in order for one to remain a ma'zoor, the condition is that the 'uzr will have to be found at least once in every namaaz time. The Shar'i law regarding a Ma'zoor is that he will have to renew his wudhu for every salaah time. 1. You should ensure that you perform the salaah in its time. If you are unable to change your clothes, then wash the area which the urine has soiled and perform salaah with the same clothing. 2. Through the urine coming out, your wudhu will not break. However since the urine has soiled your clothes, the salaah will be invalid. Hence you should break the salaah, change your clothes or wash the area which the urine has soiled and thereafter perform your salaah. If it is not possible for you to perform the salaah without the clothes becoming soiled, then in this case it is not compulsory upon you to change your clothes. Performing the salaah with the soiled clothes will be permissible. (وصاحب عذر من به سلس ) بول لا يمكنه إمساكه ( أو استطلاق بطن أو انفلات ريح أو استحاضة ) أو بعينه رمد أو عمش أو غرب وكذا كل ما يخرج بوجع ولو من أذن وثدي وسرة ( إن استوعب عذره تمام وقت صلاة مفروضة ) بأن لا يجد في جميع وقتها زمنا يتوضأ ويصلي فيه خاليا عن الحدث ( ولو حكما ) لأن الانقطاع اليسير ملحق بالعدم ( وهذا شرط ) العذر ( في حق الابتداء وفي ) حق ( البقاء كفي وجوده في جزء من الوقت ) ولو مرة ( وفي ) حق الزوال يشترط ( استيعاب الانقطاع ) تمام الوقت ( حقيقة ) لأنه الانقطاع الكامل ( وحكمه الوضوء ) لا غسل ثوبه ونحو ( لكل فرض ) اللام للوقت كما في لدلوك الشمس ( ثم يصلي ) به ( فيه فرضا ونفلا ) فدخل الواجب بالأولى ( فإذا خرج الوقت بطل ) أي ظهر حدثه السابق حتى لو توضأ على الانقطاع ودام إلى خروجه لم يبطل بالخروج ما لم يطرأ حدث آخر أو يسيل كمسألة مسح خفه وأفاد أنه لو توضأ بعد الطلوع ولو لعيد أو ضحى لم يبطل إلا بخروج وقت الظهر( وإن سال على ثوبه ) فوق الدرهم ( جاز له أن لا يغسله إن كان لو غسله تنجس قبل الفراغ منها ) أي الصلاة ( وإلا ) يتنجس قبل فراغه ( فلا ) يجوز ترك غسله هو المختار للفتوى وكذا مريض لا يبسط ثوبا إلا تنجس فورا له تركه (الدر المختار 305-307) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

RULES RELATING TO THE MA’ZUR 1. If someone’s nose begins to bleed in such a way that it doesn’t stop, or has a wound from which blood flows continuously, or is afflicted by the sickness of urine dripping continuously – and in all these cases he does not have such a time wherein he could offer his salaat with (complete) purity - then such a person is called a ma’zur (excused). The rule in regard to him is that he should make Wudhu for the time of every salaat. As long as that salaat time remains, his Wudhu will remain. However, if apart from this sickness, some other matter crops up which causes Wudhu to break, then his Wudhu will break and he will have to repeat it. An example of this is: a person’s nose began to bleed continuously and refused to stop. At Zuhr time he made Wudhu. So as long as the Zuhr time remains, his Wudhu will not break as a result of the bleeding nose. However, if (in that Zuhr time) the person went to the toilet, or pricked himself with a needle and blood flowed, then Wudhu will break and will have to be repeated. When this time passes, and the next salaat time comes, then another Wudhu will have to be made (for this second salaat time). In like manner, Wudhu should be made for every salaat time. With this Wudhu, one can read any number and any type of salaat – irrespective of Fard or nafl salaat. 2. If Wudhu was made at Fajr time, then after sunrise, salaat cannot be read with that Wudhu. A fresh avdu will have to be made. If Wudhu was made after sunrise, then it would be permissible to read Zuhr with that Wudhu and there’s no need to make a fresh Wudhu for Zuhr. When Asr time enters, then only will it be necessary to make a fresh Wudhu. However, if Wudhu breaks for some other reason (eg. urinating or passing stool), then fresh Wudhu will have to be made (as mentioned above). 3. A person had a wound which bled continuously. So he made Wudhu. Thereafter, another wound emerged and began to bleed. The Wudhu will break and will have to be made again. 4. A person will only be classified as a ma’zur and this ruling will only apply to him when one complete time passes wherein the blood flows continuously, and he is unable to read the salaat of that time in complete purity. If such a time is found wherein salaat could be offered with complete purity, then he won’t be classified as a Ma’zur. Whatever rules that have just been mentioned, will not apply to him. However, if one complete time passed, wherein he did not get the opportunity to offer salaat in total purity, then he will be classified as a ma’zur. Now, the same rules apply to him, i.e. make a fresh Wudhu for every salaat time. When the next salaat time comes, then it is not a pre-requisite that blood should flow at the time. In fact, if in that entire period, blood only flows once, and stops flowing for the rest of the time – then too the person will be classified as a Ma’zur. However, if after this, an entire time passes in which no blood flowed at all, then the person will not remain in Ma’zur. Now the ruling will be that each time blood flows, Wudhu will break. 5. Dhuhr time had already entered and only after that the blood of the wound began to flow. So he should wait till the end of the time. If it stops, well and good. And if it doesn’t stop, then he should make Wudhu and offer his salaat. Now, if it continued flowing during the entire time of Asr and to the extent that he could not perform his Asr salaat, then when the Asr time passes, he will be classified as a Ma’zur. If the blood stops flowing in the very time of Asr, then he won’t be regarded as a ma’zur and whatever salaats he may have read in this time will not be proper and will have to be repeated. 6. On account of urinating or passing stool, a ma’zur made Wudhu. At the time of making Wudhu, the bleeding had stopped. After completing Wudhu, the blood started to flow again. By the flowing of this blood, Wudhu will break. However, that Wudhu which was made on account of the bleeding of the nose, etc.; that particular Wudhu will not break on account of bleeding of the nose. 7. If this blood falls on the clothing, etc. then check: if it will fall again before he can complete his salaat, then it won’t be wajib to wash it off. But if he knows that it won’t fall again so quickly and that salaat could be performed in purity, then it will be wajib to wash it off. If the extent of the blood is more than the size of a fifty cents coin then salaat will not be complete without washing it off. Source

Rules Related to an Excused Person (Ma’dhur) Question Can you explain the rulings with regards to Wudhu and Taharah for a person who has an excuse, such as continuous urine drops? ANSWER In the name of Allah, Most Compassionate, Most Merciful, There are two aspects to your question: 1) When and how is an individual classified as an excused (ma’dhur)? 2) What are the rulings concerning a Ma’dhur? As far as the first aspect is concerned, a Ma’dhur in relation to the laws of purity is the one who experiences the continuous exiting of ritual impurity from his/her body, such as continuous nose bleed, chronic virginal discharge (istihadha), continuous exiting of blood from a wound or the dripping of urine continuously, etc…. in a way that it remains for the period of one complete Fard Salat time and that one does not find sufficient time wherein Salat can be offered. After becoming a Ma’dhur once, it is not a condition that these continuous discharges remain for the whole time of every prayer (Salat), rather, by it covering one prayer time; one will be classed as a Ma’dhur. However, it is a condition that this occurs once throughout the other prayer times. This classification of one being a Ma’dhur will terminate when the occurrence of the discharge fails to appear even once for a whole complete Salat time. It is stated in the famous Hanafi Fiqh treatise, Maraqi al-Falah: “A person will not be classed a Ma’dhur until the excuse remains and covers the whole period of a (fard) Salat time wherein the excuse does not seize for even a duration in where one is able to perform ablution and offer Salat, for if it did halt, then one would not be classed as Ma’dhur. This includes where the excuse fails to seize physically in that it is continuous throughout the Salat time, or constructively in that it seizes for a time, but it is too short, thus insufficient for the performance of Wudu and offering of Salat. The condition for one to remain a Ma’dhur is the occurrence of the excuse in the times of each of the subsequent prayer times.” (Maraqi al-Falah Sharh Nur al-Idhah, p. 150) This we become clearer with an example: Suppose Abd Allah had a problem of continuous nose bleed. He bled to the extent that he could not find sufficient time wherein he could perform ablution and offer his Zuhr Salat (this of course would be known by waiting until the end of the time of Zuhr prayer). Due to this, Abd Allah will be classified as a Ma’dhur. When the Asr time came in, the bleeding only occurred once and not throughout the Asr time, even then he will remain a Ma’dhur. The same was the case with the Maghrib prayer. In the time of Eisha prayer, however, the bleeding stopped altogether and did not occur even once. Due to this, Abd Allah now will no longer be classed as a Ma’dhur person. In other words, the condition to be classified a Ma’dhur is the occurrence of nose bleeding throughout the time of a Fard Salat. The condition for one to remain in such a state is the occurrence of this bleeding once in the times of the other prayers, and the condition for one to come out of this state is that the bleeding stops completely and does not occur at all during a complete Salat time. Ruling regarding a Ma’dhur The ruling with regards to a Ma’dhur is that he/she must perform ablution for each Salat time, and with that Wudu, one may carry out all the various prayers and worships. When the time of the prayer exits, Wudu will be nullified and it will be necessary to renew the Wudu. (al-Lubab fi Sharh al-Kitab, 1/64). Sayyida Aisha (Allah be pleased with her) relates that the Messenger of Allah (Allah bless him & give him peace) said to Fatima bint Abi Hubaysh (Allah be pleased with her) who had the problem of chronic virginal discharge (istihadha): “Perform ablution for every Salat until the time of the next Salat appears.” (Sahih al-Bukhari) Therefore, the Wudu will remain throughout the time of the prayer. One may offer obligatory (fard) prayers, optional (nawafil) prayers, touch the Qur’an and all the other forms of worship that require Wudu as long as that Salat time remains. Once, the Salat time comes to an end, fresh Wudu must be made. However, if apart from this problem, Wudu becomes nullified due to some other reason, then the wudu will break and one will have to renew it. An example of this is: a person’s nose began to bleed continuously and refused to stop. At Zuhr time he performed wudu. As long as the Zuhr time remains, his wudu will not become nullified as a result of the bleeding nose. However, if he went to the toilet, or cut himself with a needle and blood flowed, wudu will become nullified and will have to be repeated. (Maraqi al-Falah, P. 149) It is worth remembering here that Wudu will become nullified due to the exiting of the Salat times and not the entering of the subsequent Salat time. Normally, the exiting of one Salat time is the entering time for the next Salat. However, this is not the case with the time between Fajr and Zuhr prayers. The time of Fajr prayer ends at sunrise, but Zuhr time does not commence until midday ( zawal). Therefore, the time of exiting will be considered and not the time of entering. This will be clearer with an example: If wudu was made at Fajr time, salat cannot be performed with that wudu after sunrise, a fresh wudu will have to be made, as the exiting of Fajr time nullified the Wudu. If, however, wudu was made after sunrise, it will be permissible to perform Zuhr Salat with that wudu and there is no need to make a fresh wudu for Zuhr, for the entering of Zuhr time does not nullify Wudu. When the time of Zuhr exits (and Asr time enters), then only will it be necessary to make a fresh wudu. Finally, with regards to the cloths on which the impurity falls, if the impurity is to the amount of a Dirham (50 pence coin) and it is not possible to wash it before the cloths becoming polluted again, then it is not necessary to wash it before offering Salat. If, however, one thinks that, it is possible to wash it and perform Salat without the impurity falling onto the cloths again, then it will be necessary to get rid of it, otherwise Salat will be invalid. (See: al-Lubab fi Sharh al-Kitab, 1/64). I sincerely hope that all your questions have been answered with the above explanation. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

The Fiqh of Chronic Excuses and Ablution Question: Could you please detail the fiqh of chronic excuses and ablution? Answer: If someone has a chronic excuse (`udhr) such as being unable to stop intermittent drops of urine, or one whose bowels have become loose, should: 1) perform wudu at the time of every fard prayer and 2) pray with that wudu as many fard or nawafil as one wishes. Aisha reports from the the Prophet (Allah bless him and give him peace) that he told Fatima Bint Hubaish, “Perform wudu at the time of every prayer.” The wudu of one suffering from a chronic excuse becomes void only with 1) the expiry of the prayer time or 2) the occurrence of that which invalidates the wudhu, other than the current reason. (Shurunbulali, Imdadu’l-Fattah Sharh Nuru’l-Idah pg 145,146 ) The conditions for being considered someone with a chronic excuse are of three types: 1. The condition of initiation: This is that an entire prayer time passes with the excuse (that renders one unable to retain wudu) present such that one did not have enough time to perform a minimal wudu and pray a quick prayer. If bleeding starts during the time of a prayer, one waits until the end of the prayer time (or until just before the disliked time, in the case of Asr) in hope that the bleeding stop, and then prays immediately after performing wudu (and striving to take the means to stop or minimize the bleeding). 2. The condition of continuation: To remain considered as someone with a chronic excuse, it is merely necessary that the excuse exist once in each prayer time. (This illustrates the legal maxim, ‘Continuation is easier than initiation.’) 3. The condition of termination: One is no longer considered legally excused, and therefore unable to act on the dispensation given to such an individual, after an entire prayer time goes by without the excuse occurring. [Ala’ al-Din Abidin, Gifts of Guidance] It is necessary to take all reasonable means to stop that which makes one unable to retain one’s wudu. So, for example, if it is possible to pray sitting without the excuse (such as passing wind) occurring, one must pray sitting. [ibid.] Faraz Rabbani Source

With thanks to Brother ColonelHardstone at Central-Mosque

Fatawa on Ismaili Shias (Aga Khanees): Darul-uloom Deoband: Shaykh (Mufti) Ebrahim Desai (HA): Shaykh (Mufti) Mohammed Sajjad (HA):

Aqeedah of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) believe that the words of Allah (SWT) and his Nabi (Sallallaho Alaihe Wassallam) is final. There are others who may be given temporary authority e.g. Ulama, Mashaykh, Ameers (in Jihad or other administrative matters) but they are only obeyed as long as they obey Allah (SWT) and his Nabi (Sallallaho Alaihe Wassallam). Where there is a disagreement then the final call is with Allah (SWT) and his Nabi (Sallallaho Alaihe Wassallam). The Ismaili Shias (and the sub cult Aga Khanees) believe the Imam to have the absolute authority to define, abrogate, add, amend and change Shariah as it is clearly stated on their site: Number of Prayers of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) pray 5 times a day as per the saying of Nabi (Sallallaho Alaihe Wassallam) while Ismaili Shias (and the sub cult Aga Khanees) pray 3 times a day. Ismaili Shias (and the sub cult Aga Khanees) actually mock the Hadeeth of Nabi (Sallallaho Alaihe Wassallam) and the incident of 50 Salah (reduced down to 5 due to Mercy of Allah (SWT))) as a pure fabrication! Direction of Prayers of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) pray facing Makkah. Here is what the Ismaili Shias (and the sub cult Aga Khanees) have to say about direction of prayer and the Kabah: Ramadhan Fasting of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) regard fasting in Ramadhan to be an obligation while Ismaili Shias (and the sub cult Aga Khanees) regard the word of the Imam to define the Qur'aan. The "Imam" regards their Sharia to be Dhahhir (external) and Baatin (internal) and he thinks that Baatin (internal) is more important so a person DOES NOT have to fast in Ramadhan at all! It is more important for them to do Baatin (internal) fasting i.e. be a person of good moral etc. The following discussion on their forum is relevant to the discussion and should be read for further insight into their fasting. (Other) Mandatory Fasting of Ismaili Shias (Aga Khanees) vs Islam: Some Imam (down the line) mandated two additional kinds of fasting of "Beej Shukarwari' and "Satima no Rozo". My understanding is that this has something to do with new moon being on a Friday. Again don't think of their fasting as (our fasting), the timings and the methodology are all different. The following discussion on their forum is relevant to the discussion and should be read for further insight into their fasting. We (Ahlus-Sunnah Wal-Jamaat) have nothing else which is mandatory besides Ramadhan. Hajj of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) know what Hajj is and has to be performed in Makkah. Ismaili Shias (and the sub cult Aga Khanees) mock the Ka'bah as nothing but a meteorite and believe that the real Hajj is DEEDAR (seeing) of the Imam). They believe that according to Baatin (internal) eyes everybody should be connected to the Imam but in DEEDAR (seeing) the Baatin (internal) attention to the Imam and Dhaahir (external) eyes are combined to create a most complete experience. This is Hajj. Repentance & Forgiveness of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) know what Hajj is performed for the pleasure of Allah (SWT) and to seek forgiveness from Allah (SWT). Ismaili Shias (and the sub cult Aga Khanees) peform Hajj to seek forgiveness from the Imam by using many duas with one of them being as follows:

Beliefs & Practises of Ismaili Shias (Aga Khanees) vs Islam: Unlike the 5 Pillars of Ahlus-Sunnah Wal-Jamaah the Ismaili Shias atcually believe in 7 pillars. When asked in public they say that they believe in Shahadah (but due to their) Batini Aqeedah i.e. everything has an overt (obvious) as well as (covert) meaning their Shahadah is no way the same as the Shahadah of Ahlus-Sunnah Wal-Jamaah. They admit 7 pillars but actually believe that the root (internal meaning) is more important; the tree is as follows: 7 Pillars of Ismaili Shias (Aga Khanees): (Click on picture to enlarge) 1 Pillar 1 walāyah: The walāyah (sanctity, closeness, friendship) of the Prophets and Imāms refers to their spiritual status before God. The souls of the Prophets and Imāms possess sanctity due to their proximity or closeness to the Divine. In this context, walāyah refers to an exalted spiritual station – due to which the souls of the Prophets, Imāms and saints are pure and in turn reflect the radiance of the Divine Names and Attributes. “Walāya also denotes the essential nature of the figure of the imām, his ontological status. Now, the imām/walī in the ultimate reality of his being, is the locus for the manifestation of God (mazhar, majla), the vehicle of the divine Names and Attributes. ‘By God’, Imam Ja‘far is said to have declared, ‘we (the imāms) are the Most Beautiful Names (of God).’ The imam reveals God, he provides access to what may be known of Him, the Deus Revelatus, the zahir of God.” - Mohammad Ali Amir Moezzi, (The Spirituality of Shi’i Islam, p. 249) 2 Pillar 2: Taharah "Purity": The Ismā'īlī lay special emphasis on purity and its related practices, and the Nizari consider this in a more esoteric sense too and apply it to purity of mind, soul and action, the Musta'lis also apply it to ritual practices related to prayer and cleanliness. 3 Pillar 3 Salat "Prayer": Unlike Sunni and Twelver Muslims, Nizari Ismā'īliyya reason that it is up to the current imām to designate the style and form of prayer, and for this reason the current Nizari practices resemble dua and pray them three times a day. 4 Pillar 4 Zakah "Charity": with the exception of the Druze, all Ismā'īlī Madh'hab have practices resembling that of Sunni and Twelver Muslims with the addition of the characteristic Shī'a khums: payment of 1/8th of one's unspent money at the end of the year to the imām. In addition to khums, Ismā'īlīs pay 12.5% of their monthly gross income to the imām, which goes to the central accounts and then spent on welfare of the humankind like education and health projects. One of the major examples of these projects is the Aga Khan Development Network, that is one of the biggest welfare networks of the world.: 5 Pillar 5 Sawm “Fasting”: Nizari and Musta'lī believe in both a metaphorical and literal meaning of fasting. The literal meaning is that one must fast as an obligation, such as during the Ramadan and the metaphorical meaning being that one is in attainment of the Divine Truth and must strive to avoid worldy activities which may detract from this goal. In particular, Ismā'īlīs believe the real and esoteric meaning of fasting is avoiding devilish acts and doing the good deeds. Not eating during the month of Ramadan in conjunction with a metaphorical implementation of fasting. 6 Pillar 6 Hajj “Pilgrimage”: For Ismā'īlīs, visiting the imām or his representative is one of the most aspired pilgrimages. There are two pilgrimages: Hajj-i-Zahiri and Hajj-i-Batini the first is the visit to Mecca, the second, being in the presence of the Imam. The Musta'lī maintain also the practice of going to Mecca. The Druze interpret this completely metaphorically as "fleeing from devils and oppressors" and rarely go to Mecca 7 Pillar 7 Jihad "Struggle": The definition of jihad is controversial as it has two meanings: "the Greater Struggle" and the "The Lesser Struggle", the latter of which means a confrontation with the enemies of the faith. The Nizari are pacifist and interpret "adversaries" of the faith as personal and social vices (i.e. wrath, intolerance, etc.) and those individuals who harm the peace of the faith and avoid provocation and use force only as a final resort only in self-defense. Basically the first pillar (i.e. the Imam) gets to interpret what the rest of the religion is.

From Ismaili Shia to (Imam) Prince Karim Aga Khan IV: Benevolence of the British Empire! We have no mention of honorific titles of Aga Khan or Prince or His Highness throughout the Islamic history until the British colonial rule who deemed it prudent and pragmatic to invest in the Ismaili Shia sect to secure British interests in the subcontinent and the in the greater Muslim world. Here is a brief summary of how a little known cult in Islam became a global conglomerate: 1 Aga Khan (I) [1804-1881]: When the Shia Mohammad Shah Qajar (1808-1848) ascended the throne of Iran he appointed him as the Governer of Kerman (Iran) in 1835. They fell out 2 years later and he escaped to (Kandahar) Afghanistan in 1840 where he developed relationship with the British Empire. Due to his Services to the British Empire during the 1st Anglo-Afghan War he was given the title "His Highness" by the British. 2 Aga Khan (II) [1804-1881]: Aqa Ali Shah inherited the Shia Imamat from his father in 1881. By this time while residing in India the relations with British Empire had become stronger. On the recommendations of Sir James Fergusson he was awarded his father's title of "His Highness" by the British. 3 Aga Khan (III) [1877-1957]: Sultan Muhammed Shah succeeded his father at the age of 8 as the 48th Imam in 1885. He married Shahzahdi Begum in 1897 and in the following year set out on his first European tour at the age of 21. During his visit to Britain he was received in audience by Queen Victoria and knighted with the K.C.I.E. At that time he also made the acquaintance of the Prince of Wales (later to become King Edward VII) and set the foundations of a lasting friendship. He was created G.C.I.E. on King Edward’s coronation in 1902 and in the following year was nominated a member of the Indian Legislative Council. In 1908 on a visit to France he married his second wife, Mlle. Theresa Magliano, and in the following year his first son, Mehdi Khan, was born. Mehdi Khan died two years later, a few months before Ali Khan was born. The Aga Khan set out upon a career of public service, spreading a message of both modernization and loyalty to the British Empire among his followers as well as to a wider colonial audience. In sociological terms, Aga Khan III was a key connector, a key maven and a key salesman, and was thereby perfectly placed to guide the rapid transformation and modernization of the Ismaili movement. The British authorities carefully nurtured and fostered these characteristics, and equipped him with the necessary status and information. 1914 (at the start of WWI) immediately Immediately the British groomed Shia Imam jumped to defend the British empire and when Turkey opposed Britain he became the official “spokesmen” for Muslims of India in London and articulated (as a Shia Imam) that the position of Turkey was taken as a personal preference and not due to Islam thus confusing the Indian Muslims (who had always supported Ottomans). In 1916 to reward his Services to the British Empire the title of "His Highness" by the British. 4 Aga Khan (IV) [1936-]: The British Government was directly involved with the 49th Imam of the Shias. A letter dated 13 February 1955, from Mr Antrobus at the Foreign Office to K.W. Blaxter at the Colonial Office, we read: To this the following handwritten text was added: I Relevant research on this topic can be read in "Across the Threshold of Modernity : The Shi’a Imami (Nizari) Ismailis and British Foreign- and Colonial Policy In the period 1839 to 1969" with a small quotation from the book as follows: https://drive.google.com/viewerng/viewer?url=http://freepdfhosting.com/a782718c20.pdf Shia-British Here we see, gently and carefully phrased, British colonial diplomacy at its very best. High honours were bestowed, on which a reputation and indeed a worldly position rested in no small manner. But they were bestowed conditionally, with the hope held out that they might be renewed at some future date ‘once the (*) attitude of the Khoja’s was known’. Repeated attempts to make the title hereditary, or at least hereditary in a de facto manner by granting fiscal privileges which would put the title on a similar footing to those that were already hereditary, were ever so politely refused. The note also makes some interesting observations regarding the Aga Khan’s position since Indian independence.

Historical names for Ismaili Shia in Islam: This sect/cult has been referred to with multiple names in classical Islamic literature as follows: 1 Ismaili: This is due to the 3rd and one of the fundamental splits in Shia'ism over the appointment of Sayyidina Isma'il ibn Jafar (RA) the minor (underage) son of Sayyidina Isma'il ibn Jafar (RA) as the successor and this group they became Ismaili Shias (Aga Khanees of our time) 2 Batiniyya: They also developed the concept that the Qur'aan has an overt and a covert (Batini) meaning which is only known to the Imam. They also gave Dawah towards their cult (whild hidden) and were also labelled as Batinees due to it 3 Sab'iyya (Seveners): The number 7 occurs over and over in Ismaili and Aga Khanee belief system so they are also called this. 4 Muhmara: When the Persians tried to revolt against Arabs under Babak Khorrami the Ismaili Shias joined him and used to wear RED during the rebellion hence also refereed to as Muhmara 5 Qaramitah: Ismaili Shias had a particular beef with Abbasid Dynasty because they also had family relationship with Nabi (Sallallaho Alaihe Wassallam) through Sayyidina Abbas (RA) but had become Sunni so Ismaili Shias continued to rebel against them. Hamdan Qarmat gained some power in parts of Iraq and Yemen and started spreading Ismaili Shia'ism therefore they are also known as Qaramitah. 6 Maymoniah: The (persian) Iranees referred to Qaramitah as Maymoniah.

From Shia to Ismaili Shia: In order to eventually understand Aga Khanees you need to understand the splits within Shia'ism so here is a concise history: 1 1st Imam: Sayyidina Ali (RA) is considered to be the first Imam by the Shias. 2 2nd Imam: Sayyidina Hasan (RA) is accepted by Twelver Shias as a permanent Imam while Ismaili (Aga Khanees & Bohras) consider him to be "operational Imam" while his brother Sayyidina Hussain (RA) to be the actual Imam. For the sake of brevity we will overlook the (minor) creedal differences and accept him as the second Imam of the Shia. 3 3rd Imam: Sayyidina Hussain (RA) First Split in the Shias: 4 Fourth Imam: Sayyidina Ali ibn Husayn Zayn al-Abidin (RA) who was the son of Sayyidina Hussain (RA) was accepted to be the Imam by a group 4 Fourth Imam: The Hashmi/Kaysani Shia group split up and declared the son of Sayyidina Ali (RA) from another wife Sayyidina Muhammad ibn al-Hanafiyyah (RA) to be their Imam. The Abbasid Caliphate comes from this blood lineage. However the Shias regard them to be traitors by accepting Sunni Islam and since they were Sunni Muslims the Shias remained bitterly at odds with them throughout their reign. Second Split in the Shias: Those who had elected Sayyidina Ali ibn Husayn Zayn al-Abidin (RA) as the 4th Imam split further after his death. 5 Fifth Imam: A group elected Sayyidina Muhammad al-Baqir (RA) as their Imam. 5 Fifth Imam: A splinter (violent) group elected his Brother Sayyidina Zayd ibn Ali (RA) as the Imam and these became the Zaydee Shias and their history takes a different course (i.e. different sets of Imams). Third Split in the Shias: Those who had elected Sayyidina Muhammad al-Baqir (RA) had a elected a sixth Imam: 6 Sixth Imam: Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA) Shias believe that Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA) had appointment his son Sayyidina Isma'il ibn Jafar (RA) to be his successor in his lifetime but as fate would have it, he died during the lifetime of Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA). A group of Shias believe that Sayyidina Mûsâ ibn Ja‘far al-Kâdhim (RA) the third son was then appointed by Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA) as a successor. However a group of Shias believed that the original succession still held (valid) and therefore decided to accept the son of their Imam so here is the split on the seventh Imam: 7 Seventh Imam: Sayyidina Mûsâ ibn Ja‘far al-Kâdhim (RA) i.e. the successor after the death of Sayyidina Isma'il ibn Jafar (RA) was accepted as Imam and this group became Twelver Shias 7 Seventh Imam: Sayyidina Muhammad ibn Ismail (RA) the minor (underage) son of Sayyidina Isma'il ibn Jafar (RA) was then as the successor because this group of Shias believed that the Imams (due to being infallible) cannot make an error and if the father has passed away then the son must succeed him and the original order of succession cannot be rescinded and this group became Ismaili Shias (the sub group Aga Khanees of our time is from this group) since the split is over the 7th Imam this group is also called "Seveners". Politically this line gave rise to Fatimid Shia dynasty. The present day (Aga Khanees) consider Cairo to be settled by their ancstors through this link to Fatimid Shia dynasty. An Interview with of Prince Shah Karim Al Hussaini, Aga Khan IV in which he asserts his (ancestral) connection to Cairo HERE

Ismaili Shia on the concept of Imamah: The historical underpinning for this vision of Islam is based on the cardinal principle of Shiʿite belief that, after the death of the Prophet Moḥammad, his cousin and son-in-law, ʿAli (q.v.), became Imam following a specific designation (naṣṣ) made by the Prophet, based on divine command, before his death (see ḠADIR ḴOMM). Shiʿite historical understanding thus locates itself within a framework of interpretation supported by Qurʾanic verses and Prophetic Hadith. The institution of the Imamate is to continue thereafter on a heredity basis through ʿAli and his wife, Fāṭema (q.v.), the Prophet’s daughter, succession being based on designation by the Imam of the time. Adherence to the doctrine of the Imamate as a pillar of faith meant not only acceptance of, but also devotion to, the legitimate successors of the Prophet. The Imamate is therefore linked to the concept of welāya, devotion to the Imams. The two major branches of the Ismaʿilis, the Nezāris and the Mostaʿlis, affirm a shared belief in the Imamate, but give allegiance to different lines of Imams. The Nezāri Ismaʿilis believe in the physical presence of a living Imam, who for them today is Prince Karim Aga Khan IV, the 49th Imam in direct descent from the Prophet through ʿAli and Fāṭema. The Mostaʿlis believe that their 21st Hidden Imam went into physical concealment around 524/1130; while the Imamate continues in his line, in his physical absence authority is fulfilled by a vicegerent who acts on his behalf. At present this role is held by the 52nd dāʿi (q.v.), Sayyednā Borhān-al-Din (b. 1333/1915) who leads the Dāʾudi Ṭayyebi Bohras, while a smaller Solay-māni Bohra community found in Yemen is headed by their 51st dāʿi, ʿAbdallāh b. Moḥammad (Daftary, pp. 353-57).

Imamah: A central concept of Shia religion: The primary and fundamental split between Ahlus-Sunnah Wal-Jamaah and Shia is over the concept of Imamah after the passing away of Nabi (Sallalaho Alaihe Wassallam). Shaykh (Mufti) Taha Karaan (HA) on the concept of Imamah: In the English language we have found the most detailed and comprehensive Academic discussion on the subject to be from Shaykh (Mufti) Taha Karaan (HA) and we urge readers to review the material. He (HA) writes about the Shias: Essentially, Imâmah is about leadership of the Ummah after the demise of Rasûlullâh sallallâhu ‘alayhi wasallam. The Shî‘ah believe that just as Allâh chose Muhammad sallallâhu ‘alayhi wasallam as His Messenger to mankind, he chose and appointed a line of twelve men to succeed him as the leaders of the Ummah in all matters, spiritual as well as temporal. The first of these leaders, or Imâms as they are called, was ‘Alî ibn Abî Tâlib radiyallâhu ‘anhu. He was succeeded by his eldest son Hasan, and he by his brother Husayn. After Husayn the Imâmah continued in his progeny until the year 260AH, when the twelfth Imâm, a child of five, disappeared upon the death of his father. He is believed to be the Awaited Mahdî who will return from occultation to establish justice upon the earth. To these twelve men from amongst the family of Rasûlullâh sallallâhu ‘alayhi wasallam alone belongs the right to assume leadership of the Ummah. There are two aspects to Imâmah that need to be looked at with attention. The first is the nature of the appointment of the Imâms, and the second is the nature of their office. The nature of the appointment of the Twelve Imâms: As far as the nature of their appointment is concerned, it is a matter of consensus amongst the Shî‘ah that the right of their twelve Imâms to lead the Ummah was bestowed by Allâh Ta‘âlâ Himself. No distinction is made between the appointment of Muhammad sallallâhu ‘alayhi wasallam as the Messenger of Allâh and the appointment of the twelve Imâms as his successors. Underscoring this vital aspect of Imâmah, ‘Allâmah Muhammad Husayn Àl Kâshif al-Ghitâ, who was the most prominent Shî‘î ‘âlim of Najaf in Iraq during the seventies, writes in his book Asl ash-Shî‘ah wa-Usûluhâ: "Imâmah is a divine station, just like Nubuwwah. Just as Allâh chooses whomsoever He wants to for Nubuwwah and Risâlah ... similarly, for Imâmah too, He selects whomsoever He wishes." The nature of the office of the Imâms: On this point it would be sufficient to say that the Shî‘ah bestow upon their Imâms all the perfections and accomplishments of the Ambiyâ’, and even more. It would be impossible to document here all the narrations that deal with the status of the Imâms, but it might be just as informative to quote the chapters under which they have been documented in a source that is described as a "veritable encyclopaedia of the knowledge of the Imâms": Bihâr al-Anwâr of ‘Allâmah Muhammad Bâqir al-Majlisî (died 1111AH), widely reputed to be the greatest and most influential Shî‘î scholar of the Safawid era. During his lifetime he occupied the office of Shaykh al-Islâm in Isfahan, capital of the Safawids, and even to this day his works are indispensable to the Shî‘î clergy as well as their lay public. We quote here the name of the chapter, as well as the number of narrations he documents in each chapter: 1 The Imâms possess more knowledge than the Ambiyâ’ (13 narrations) 2 The Imâms are superior to the Ambiyâ’ and the entire creation. The Covenant of the Imâms was taken from them (the Ambiyâ’), the Malâ’ikah and the entire creation. The (major prophets called) ulul-‘Azm (Nûh, Ibrâhîm, Mûsâ and ‘Isâ ) attained the status of ulul-‘Azm on account of loving the Imâms. (88 narrations) 3 The du‘âs of the Ambiyâ’ were answered because they invoked the wasîlah of the Imâms. (16 narrations) 4 The Imâms can bring the dead back to life. They can cure blindness and leprosy. They possess all the miracles of the Ambiyâ’ (4 narrations) 5 Nothing of the knowledge of Heaven, Earth, Jannah and Jahannam is hidden from them. The Kingdom of the Heavens and the Earth was shown to them. They know all that happened and that will happen upto the Day of Resurrection. (22 narrations) 6 The Imâms know the truth of a person's faith or hypocrisy. They possess a book that contains the names of the inmates of Jannah, the names of their supporters and their enemies. (40 narrations)

Who or what are Ismaili Shias & the Aga Khanees? O Allah! [1:5] You alone do we worship, and from You alone do we seek help. [1:6] Take us on the straight path. Introduction “Aga Khan” is nothing but an honorific title bestowed upon a person around 1818! This title and thereby the ascription (Aga Khanees) to the followers neither tells the full story nor gives enough of a background for a laymen (Muslim) to make up his (or her) mind about this group. In order to understand this group we need to understand a brief synopsis of their history throughout the ages, examine their creed, acts (and methods of worship) in order to arrive at a reasonable conclusion about their place in Islam.

Regarding Christmas/Diwali Hanafi Fiqh > Askimam.org Question Assalamualaikum i would like to know whether there is a ruling regarding wishing Christians well over christmas and Hindus well over diwali? i have read some where that this is forbidden as you are confirming their faith. So can we wish them well..or is it haraam? Answer It is not permissible to wish non-Muslims during their festivals. The non-Muslims display acts of Kufr during their festivals. To wish them in their festivals is a sign of complacency to Kufr. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT. Source

Wishing Merry Christmas Hanafi Fiqh > Askmufti.co.za Q: Is it permissible to wish others “Merry Christmas” or “Happy New Year”? A: Your query refers. It is not permissible to wish non-Muslims Merry Christmas, because such a greeting is a religious greeting and we Muslims are not allowed to adopt any custom or style of their religion. The hadith also prohibits greeting in a non-Muslim way. Saying ‘happy new year’ is makrooh, not totally haraam because this is not a religious term. But it is better to avoid even this. In place of both types of greetings, we can merely say to them: “we wish you well over the festive season” or “greetings for the festive season” and when saying this have this intention in the heart that you are making dua of guidance for them. Wishing them well is actually wishing that Allah guide them to Islam And Allah Ta’ala knows best Mufti Siraj Desai

Abdullah bin Amr (Radhiallahu Anhu) and his Jewish Neighbour On one occasion, a goat was slaughtered in the house of Hadhrat Abdullah bin Amr (Radhiallahu Anhu). Upon arriving home Hadhrat Abdullah bin Amr (Radhiallahu Anhu) immediately enquired, “Did you send anything (from the slaughtered goat) for the Jewish neighbour?” I heard Rasulullah (Sallallahu Alaihi Wasallam) say: ‘Hadhrat Jibra’eel (Alayhis Salaam) continued bringing commands from Allah Ta’ala to me regarding the rights of the neighbour, to such an extent that I thought (on account of the esteemed position of the neighbour in the sight of Allah Ta’ala), that Allah Ta’ala will include him among the heirs (of a person’s estate).’” (Tirmizi)