ummtaalib

Wiping the face upon the completion of Dua It is not Bid’ah to wipe the face upon the completion of du’a. This was the sunnah and practice of Rasulullah (sallallaahu alayhi wa sallam) and we are encouraged to do so. عن عمر بن الخطاب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا رفع يديه في الدعاء لم يحطهما حتى يمسح بهما وجهه “Umar Bin Khattab (radiyallaahu anhu) reports: When Rasulullah (sallallaahu alayhi wa sallam) would to raise his hands in du’a, he would not lower them until he passed them over his face” (Sunan Al-Tirmizhi, #3386) Ibn Hajr Asqalani has classified the above Hadith as sound. (Bulugh Al-Muraam, pg 264, Dar Al-Fikr) And Allah knows best Wassalam Ml. Talha Desai, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Wiping Face After Dua: Sunna Not Bid`a Answered by Shaykh Faraz Rabbani Question Some people when they finish making the dua after the prayer wipe their face after they have made the dua. Is that a bida; is there any contextual evidence from the sunna for it’s permissibility. sorry if that sounds too salafi like! Answer: al-Salam alaykum No, this is not a bid`ah; rather, it is an established sunna and recommended to wipe one’s face after supplicating. It is reported in authentic hadiths, such as the one Imam Tirmidhi reports, that Rasulullah (sallallahu alayhi wasallam) use to wipe his hands over his face after completing the du`a. This is mentioned as being recommended by: Shafi`i: Imam Nawawi (Adhkar, Majmu` 4.451), and others Hanafi: (Al-Fatawa al-Hindiyya 3.19) Imam Shurunbulali (Shurunbulaliyya) Imam Haskafi (Durr al-Mukhtar) Imam Ibn Abidin (Radd al-Muhtar) Abu Usamah & Faraz Rabbani في الأذْكَارُ النَّوَويَّة بابُ رَفعِ اليدين في الدعاءِ ثم مَسْحِ الوَجْهِ بهماروينا في كتاب الترمذي، عن عمر بن الخطاب رضي اللّه تعالى عنه قال :كان رسولُ اللّه صلى اللّه عليه وسلم إذا رفع يديه في الدعاء لم يحطَّهما حتى يمسحَ بهما وجهَه .‏ وفي سنن الترمذي3446- حَدَّثَنَا أبو مُوسَى مُحَمَّدُ بنُ المُثَنَّى وإِبْرَاهِيمُ بنُ يعقوبَ وغيرُ واحدٍ قَالَوا أَخْبَرَنَا حمَّادُ بنُ عيسى الجُهَنيُّ عَن حنظلةَ بنِ أبي سُفْيَانَ الجمحيِّ عَن سالمِ بنِ عبدِ اللَّهِ عَن أبيهِ عَن عُمرَ بنِ الخطَّابِ قَالَ “كان رَسولُ اللَّهِ صَلَّى اللَّهُ عليهِ وسلَّم إذا رفعَ يديهِ في الدُّعاءِ لمْ يحطَّهُما حتَّى يمسحَ بهمَا وجهَهُ “. قَالَ مُحَمَّدُ بنُ المُثَنَّى في حَدِيثهِ لم يردّهُمَا حتَّى يمسحَ بهما وجهَهُ “. هَذَا حَدِيثٌ غَرِيْبٌ لا نعرفُهُ إلاّ مِن حَدِيثِ حمَّادِ بنِ عيسى وقدْ تفرَّدَ بهِ وهوَ قليلُ الحديثِ وقدْ حدَّثَ عنهُ النَّاسُ، وحنظلةُ ابنُ أبي سُفْيَانَ الجُمَحِيُّ ثِقَةٌ وثَّقَهُ يَحْيَى بنُ سَعِيد القَطَّانُ .‏و في تحفة الاحوذي :قال الحافظ في بلوغ المرام : وله شواهد منها حديث ابن عباس عند أبي داود ومجموعها يقتضي أنه حديث حسن انتهى Source

The Reality and Mystery of Waswasah A stray thought crossing the mind is not nugatory of veneration for the Ahkaam (Commandments of the Shariah). In fact, that is a sign of perfection in Imaan and hence the Sahaabah (Radhiyallahu anhum) experienced such waswasah. When they submitted this problem to Rasoolullah (Sallallahu alaihi wa sallam) saying: “Yaa Rasoolallah, we are experiencing such stray thoughts that it is better for us to burn to ashes than express these waswasah,” Rasoolullah (Sallallahu alaihi wa sallam) queried and stated: “Do you really experience such thoughts? That is clear sign of your Imaan.” He furthermore said: “Alhamdulillah, Allah Ta’ala has diverted the plot of Shaitaan to waswasah.” His reach fell short of your Aqaaid and A’maal (Beliefs and Practices). The Ahl-e-Sulook (those who desire the closeness and love of Allah) also experience such wasaawis (plural of waswasah), that committing suicide appears easier to them than going through such thoughts. Those who are ignorant among them even carry out suicide. But the informed Saalikeen exercise Sabr (patience and fortitude). The mystery and rationale behind these waswasah is that when a Saalik sets out on the path to Allah then Shaitaan becomes extremely vexed. Shaitaan then desires to harm this Saalik. He firstly embarks on a campaign of stopping the Saalik from Namaaz, Roza, Faraaiz and Waajibaat. In this way he schemes to harm the Deen of the Saalik. When he realizes that he has failed in this nefarious plot he plans another strategy. He then satisfies himself with inflicting physical harm and worries. Towards this end he whispers evil and obscene thoughts into the heart of the Saalik. The Saalik becomes horrified at these stray thoughts and he grieves thinking that his Imaan is deficient. He cannot understand why these thoughts are plaguing him, whereas these thoughts are not at all harmful to his Imaan, yes they are unsettling. Being unsettled by these thoughts also has an underlying reason to it; a misunderstanding. The Saalik thinks that these wasaawis are produced by his heart; that they stem from his heart, whereas this is wrong. These are the production of Shaitaan. Shaitaan blows these evil thoughts into the heart and mind. The heart is merely the locus and thoroughfare of these stray thoughts. After understanding and remembering this mystery, Insha-Allah one will find no reason to become unsettled at all. In fact, waswasah will be uprooted because Shaitaan flings waswasah at a person to trouble a person. When this person doesn’t become troubled and unsettled then Shaitaan will give up his waswasah-strike. Practical Remedy for Waswasah So the practical thing to do when troubled by waswasah is to recite “A’uthubillahi minash Shaitaanir Rajeem”, for it is proven that these wasaawis are by the meddling of Shaitaan, and with Ta’awwuth (reciting, A’uthu...), in fact with any Zikr, Shaitaan is repulsed. Furthermore, when one engrosses oneself in Zikr, and complete engrossment in two things at the same time is not possible, then one will not be disturbed by the waswasah. Assuming for a moment that waswasah does not cease even in this case and one is overwhelmed then this is also a type of Mujaahadah (spiritual discipline). There is pure benefit then too. One should, therefore, not become grieved. A person who concerns himself with repelling waswasah and gaining pleasure from his Ibaadat and Zikr – which is the case with most Saalikeen today – such a person makes Ibaadat and Zikr for personal pleasure. Such a person is not offering his Ibaadat and Zikr for the pleasure of Allah Ta’ala. The second remedy for waswasah is Zikr in general, as mentioned above. When under a waswasah-attack, engage in Zikr. The Hadeeth says: “When he (the Mu-min) engages in Zikr then Shaitaan retreats. And when he (the Mu-min) becomes forgetful (of the Zikr of Allah Ta’ala) then Shaitaan throws waswasah.” A Test by Allah Ta’ala Another hikmat (underlying reason) of waswasah is that it is a test by Allah Ta’ala of the Saalik. The test is to see whether the Saalik’s Ibaadat was for carnal pleasure or steadfastness even under the duress of waswasah; where does his gaze go to when afflicted by waswasah? Therefore, do not become troubled at all with these wasaawis, and continue with your work. These wasaawis are not nugatory of one’s closeness to Allah Ta’ala. Such a person is close unto Allah. As matter of fact, these wasaawis are not even in the heart, although they may appear to be so. In actual fact, they are out of the heart. It is like a fly sitting on a mirror. The onlooker may perceive the fly to be in the mirror, whereas it is outside the mirror. Similarly, the waswasah is outside the heart. Where there is Zikrullah in the heart there is no scope for waswasah there. Such a Mu-min’s heart is practically sealed and protected from waswasah. Similarly, waswasah does not pass through the heart of a Zaakir (one who observes Zikr dutifully). Whatever feeling he gets of waswasah is the reflection of waswasah. Another Strategy One Buzrug says that as treatment of this malady one should become very happy because this is a sign of Imaan, for Nabi (Alaihis Salaam) said: “That is a clear sign of Imaan.” A thief breaks into a home when there is some wealth there and hence waswasah is experienced by Saaliheen (pious people). Those who are caught in fisq and fujoor (transgression and shameless acts) are not bothered by waswasah. The rationale behind becoming happy at the waswasah is that it severs the waswasah. Shaitaan’s desire by striking a person with waswasah is to make the person sad and dejected. So, if instead of that he (the one who experiences waswasah) becomes happy then Shaitaan will give up. Subhaanallah! What a remedy! You can understand from this the level of perfection in the Ilm of the illustrious Fuqaha and Soofiyah. (From Al-Ikhlaas Part One of Hazrat Moulana Ashraf Ali Thanwi Rahmatullahi Alaih) thejamiat

Imam Waqidi's Futoohush shaam Question: Assalamualaikum wa rahmatullah, I would like to ask Mufti sahb ragarding the book 'futoohush Shaam' which is being translated by your esteemed madrassah. One of my friend told me that the book is attributed wrongly to imam Waqidi and that it contains lot fabricated stories in it. Does Mufti sahb have any tahqeeq on this issue? Jazakumullah khairan Answer: Futoohush Shaam is a reliable work on the battles of the Sahaabah. Studying it is necessary in these times. It is a source of tremendous fervour to Imaan and in serving Islam. The criticism levelled at it is baseless. We have responded to the disputer’s claims. Our response is attached hereto. Disputing the Attribution of Futoohush Shaam to Imam Waaqidi (Rahmatullahi Alaih) Respected Brother Your email dated May 15, 2013 refers. Our comments germane to the article you have forwarded, which article belies the attribution of the popular Arabic print of Futoohush Shaam to Imam Waaqidi (Rahmatullahi alaih), are as follows: 1. We feel we should firstly say something in defence of Imam Waaqidi’s credentials in the Field of Hadeeth in view of the ‘researcher’ derogating Imam Waaqidi (Rahmatullahi alaih) in the science of Hadeeth. We are not aware of the ‘researcher’s’ math-hab, but according to us, Ahnaaf Imam Waaqidi (Rahmatullahi alaih) is reliable even in his Hadeeth narrations. Allaamah Zafar Ahmad Uthmaani (Rahmatullahi alaih) has let this case to rest in Qawaa’id Fee Uloomil Hdeeth (the Muqaddimah of I’laaus Sunan) in a chapter titled, Tautheequl Waaqidi. 2. The available Arabic print of Futoohush Shaam is a collection of several of Imam Waaqidi’s Futooh writings, viz. Futoohush Shaam, Futoohu Misr, Futoohul Iraq Wal Ajam, etc. 3. In his opening reason for discrediting the attribution to Imam Waaqidi (Rahmatullahi alaih) the author of the article extrapolates his conclusion from the fact that citations are found in the kitaab from Ulama and historians who flourished years after the demise of Imam Waaqidi (Rahmatullahi alaih) and from Imam Waaqidi himself. The writer of the article has reproduced two passages to confirm his point. Whilst his citations are correct, his overall conclusion is erroneous. The passages the author of the article reproduced are from an appendix to Futoohush Shaam and which appendix is plainly not Imam Waaqidi’s work, although extensive citations are forthcoming in the appendix from the great Mu-arrikh of Islam, Imam Waaqidi (Rahmatullahi alaih). This appendix deals with the conquest of Al-Bahnasa which is a city in Upper Egypt. On the basis of the appendix not being the compilation of Imam Waaqidi it is not correct to summarily dismiss the entire book as an incorrect attribution to Imam Waaqidi (Rahmatullahi alaih). It is like saying that the muqaddimah of the popular print of Rasmul Mufti was not written by Allaamah Ibn Aabideen and thus the attribution of Rasmul Mufti to Ibn Aabideen is false. The corruption of this inference is self-evident. The researcher’s disproving of the authenticity of the attribution holds only for the final few chapters of the two volume Arabic print currently available and hence his citations in this regard are from the closing chapter – the supplement. 4. We are curious to know how the author of the article discovered that the so-called ‘original’ Futoohush Shaam is ‘mafqood’ or non-existent in the world today. Firstly, his supposition is based on discrediting the available and popular Arabic version as being the Futoohush Shaam of Imam Waaqidi. He has, however, failed to prove his hypothesis convincingly. Secondly, making such a sweeping statement is unsustainable in an academic argument. This claim can easily be demolished. 5. The writer of the article did not substantiate his claim of some of the Asaaneed of Futoohush Shaam not being consistent with Imaam Waaqidi’s Asaaneed in Kitaabul Maghaazi. If the writer is referring to Asaaneed which appear in the Conquest of Al-Bahnasa which is the supplement to Futoohush Shaam, then his inference here, too, is incorrect. In a matter of this importance where senior Ulama have accepted the ascription of the Futoohush Shaam in our hands to be Imaam Waaqidi’s (Rahmatullahi alaih) the dissenting author of the article had as an obligation to elucidate on his dalaail and not leave his arguments clouded in ambiguity. 6. The difference of style between Futoohush Shaam and the Seerah’s of Ibn Is’haaq and Ibn Hishaam (Rahmatullahi alaihima) does not prove at all that the particular style adopted in Futoohush Shaam is of a later generation. The Hanafi Fiqh kutub were the first of their kind. The methodology and style in the kutub of Imam Muhammad (Rahmatullahi alaih) were such that the Muhadditheen were irked and some were incensed to the extent of dumping the Hanafi kutub in the river, Dijlah. Difference of writing style is a common feature among contemporaries. The author should rather illustrate why he thinks that this is not the writing of Imam Waaqidi, from Imam Waaqidi’s other kutub. Consideration can then be given to his theory. His ramblings of some ‘misguided historian’ authoring the book under discussion are unsubstantiated. 7. Then the critic of Futoohush Shaam cites as support for his theory the names and statements of two Shaafi’ Aalims, some orientalists and the Muslim historian, Zirikly. Firstly, it is totally unexpected of a student of Ifta to rely on the words of orientalists whose objective was the undermining of Islamic scriptures and textual documents. The orientalists are highly unreliable in matters of Islamic import and it is only expected that they would have laboured feverishly to refute the stunning and heroic feats of the illustrious Sahaabah (Radhiyallahu anhum) in their battles with the Roman Christian Forces. 8. In so far as the comments of the two Shaafi’ Aalims are concerned it is quite possible that they based their views on the criticism of some Muhadditheen of Imam Waaqidi. Shaikh Qalyoobi and Sayyid Alawi (Rahmatullahi alaihima) did not dilate on the issue. The critic’s contention is that the Futoohush Shaam which we have before us was the work of ‘a misguided historian’. How is it conceivable that the Ulama of the time and later displayed such complacency and inertia in refuting the purported ‘fabrication’? Surely there must have been a lengthy rebuttal of the work and its attribution to Imam Waaqidi supposing that it was the handiwork of a fraud! Why is there no detailed and conclusive dissertation on this ‘maudhoo’ piece; only some snippets from Ulama who came centuries after the alleged forgery appeared in the critic’s own estimate? 9. The critic’s citation of Zirikli’s passage is misleading. He seeks to give the impression that the words discrediting Futoohush Shaam are the words of Zirikli, whereas this is not the case. The critic deleted the words: “وفي دائرة المعارف البريطانية:” which reveal that the criticism is from the orientalists and which criticism is that of The Encyclopaedia Britannica which Zirikli quoted in regard to the Englishman, Simon Ockley, and not George Sell as the author of the article has inadvertently written. 10. The strongest reason the critic has proffered for refuting the attribution of the available Futoohush Shaam to Imam Waaqidi (Rahmatullahi alaih) is Ibn S’ad’s documentation of Imam Waaqidi authenticating the death of Hazrat Dhiraar Bin Azwar to have taken place at Yamaamah. The critic therefore concludes that our Futoohush Shaam could never have been Imam Waaqidi’s compilation for it mentions the heroic feats of Hazrat Dhiraar in the campaigns in Shaam and even in Egypt! However, if this argument is accepted then we will have to refute the attribution of Kitaabur Riddah to Imam Waaqidi as well, whereas there is no dispute in regard to Kitaabur Riddah. The available Kitaabur Riddah of Imam Waaqidi is confirmed to be the great Imam’s. And, in his Kitaabur Riddah Imam Waaqidi narrates the excursion of Khalid Bin Waleed (Radhiyallahu anhu) to Persia under the instruction of Khaleefatu Rasoolillah (Sallallahu alaihi wasallam), Sayyidina Hazrat Abu Bakr (Radhiyallahu anhu). Accompanying Khalid Bin Waleed in his division was none other than Hazrat Dhiraar Bin Azwar. Imam Waaqidi reports the conversation between Khalid Bin Waleed and Hazrat Dhiraar Bin Azwar when the Muslim army besieged the city of Heerah. This account severely harms the critic’s case. 11. The critic then targets the sister of Hazrat Dhiraar (Radhiyallahu anhuma) for annihilation. He states in regard to Hazrat Khowlah Bint Azwar (Radhiyallahu anha): “Research shows that the mention of this personality is only found in this book,” whereas the critic’s own source, Al-A’laam of Zirikly covers her biography and even states that she passed away in the late stages of Hazrat Uthmaan’s (Radhiyallahu anhu) Khilaafat. The critic has thus betrayed his research with his attack on the personality of Hazrat Khowlah (Radhiyallahu anha). 12. The writer then sums up his article by averring that Futoohush Shaam differs in every respect to other well-known historical works even in “the manner in which the battle is played out.” What does the author mean by, “in the manner the battle is played out”? All the historical works, including Futoohush Shaam, relate the outcome of the numerous battles the same. There is no difference that the Muslims conquered Damascus, routed the kuffaar Romans at Ajnaadain, crushed the mighty coalition forces at Yarmook, and so forth. There is, furthermore, proof of Imam Waaqidi’s anthologies being unique and cogent reasons for same. The introduction of Kitaabur Riddah dilates on this matter. 13. The critic also finds it hard to believe how the ‘fine details’ could have been recorded. It appears that the critic is unaware of the incredible retentive power the Arabs in particular, and people in general possessed during that age. If a Bedouin could recall the description of each and every camel he travelled on for his seventy Haj during those days, then why the disbelief in an Aalim of the calibre of Imam Waaqidi not recalling such “fine details”? It will be salutary for the writer to read the biography of Imam Waaqidi in Kitaabur Riddah edited by Shaikh Yahya Jaboori. The colossal treasure of Imam Waaqidi’s kutub at the time of his demise equalled six hundred haversacks, each haversack heavy enough for two men to carry! Another description gives his kutub at 120 mule-loads! He had two scribes writing for him day and night. Such was the phenomenal treasure of literature Imam Waaqidi (Rahmatullahi alaih) left for the Ummah. 14. Our conclusion is that the writer’s article is severely flawed and riddled with inaccuracies. There is much conjecture in his essay. Whilst we are not dogmatic on the issue, we do maintain that the article disputing the attribution of the available Arabic print of Futoohush Shaam to Imam Waaqidi is of poor academic worth and does not hinder the reading and benefitting from this wonderful work. We, therefore, maintain that there is nothing wrong in reading the Fadhaail of the Sahaabah in this wonderful book of Imam Waaqidi and taking inspiration from the exploits of the Sahaabah (Radhiyallahu anhum) therein. 15. Finally, we would like to take the opportunity to offer naseehat to students contemplating ‘research’ on issues enjoying general acceptance, and that is to refer to the statements of our Akaabir firstly. In fact, this should be our protocol for all our work. Opposing them in our times is invariably dhalaal. Rushing off to do new ‘research’ will more often than not result in the ‘research’ being abortive, rather than productive. The Akaabir did not reach such outstanding calibre without purpose. Allah Ta’ala cast His special Gaze of Rahmat on these Ulama of Deoband for posterity. Without any preconceived ideas they rendered sterling service to Islam with pure Lillaahiyyat, and hence their tehqeeqaat were unique and the Haqq. Senior Ulama, the likes of Hazrat Moulana Maseehullah, Hazrat Moulana Thanwi and others (Rahmatullahi alaihim) have taken the episodes of the Sahaabah’s battles and conquests from Futoohush Shaam as reliable. Mufti Ali Bhopali Saheb also mentions some names of seniors who were inspired and who would study these conquests in his introduction to part two of Moulana Kindi’s translation of Futoohush Shaam. 16. We have not exhausted ourselves on the issue. A thorough study will most probably add much more weight to the popular perception of the Futoohush Shaam in our hands being reliably attributed to the Imam of Islamic History, Muhammad Bin Umar Al-Waaqidi (Rahmatullahi alaih). And Allah Ta’ala knows best. thejamiat

Question Loud laughter invalidating wudhu. What is the Hanafi Evidences? In the name of Allah, the most Beneficent, the most Merciful. Answer There are four conditions which need to be found for loud laughter to break the Salah. 1. One is an adult 2. One is awake 3. One’s laughter is loud. 4. The prayer contains Ruku and Sajdah. There are three possible scenarios of laughing in Salah. Loud laughing: Laughter with a raised sound such that under normal circumstances, the person praying next to one would be able to hear it. As long as the four conditions above are found, the wudhu and Salah would break. Laughing: Laughter such that under normal circumstances one would be able to hear it however, the person praying next to one would not be able to hear it. In this situation, the prayer only is invalidated and not the wudhu. Smiling: One cannot hear it. This has no effect on the validity of the prayer. (Extracted from Sharhul Wiqayah p.71 –p.72 v.1) The evidence from hadith is the narration from al-Tabarani from Saaiduan Abu Musa al-Ashari Radiallahu Anhu that the Prophet of Allah Sallallahu Alahi Wasalam was praying with the people when a man entered and fell into a hole which was in the masjid, and there were problems with his eyesight. Many of the people laughed and they were in the prayer, so the Prophet of Allah Sallallahu Alahi Wasalam ordered those who laughed to repeat the wudu and prayer.’ Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Imam Abu Haneefah’s insight is remarkable. Consider the view of Imam Abu Haneefah that it is not permissible for a waaiz (public-speaker) or anyone else to break musical instruments otherwise compensation will be liable. This is the prerogative of the ruler. He can investigate and break these instruments. He can mete out appropriate punishment for the use of such haraam items. Consider how much peace there is in this ruling. Such forceful action taken by any one besides the ruler does not stop the actions of the guilty party; it only serves to inflame the situation and cause strife. The resultant friction and anarchy have wide-reaching consequences. Similarly, enacting penal punishments is the exclusive right of the Sultaan. Fiqah is a difficult subject. The Faqeeh should be an all-rounder. He should be a mufassir, muhaddith, faqeeh and mutakallim. (In other words, he should be a specialist in the fields of Tafseer, Hadeeth, Fiqah and Ilmul Kalaam which is the science of Islamic Scholasticism.) He should have an understanding of politics. In fact, there is a need for being aware of Tibb here and there. Even awareness of physiology is required for certain issues. Fiqah is not an easy subject, yet in some quarters the gratitude shown to the Fuqaha is by reviling them. These revilers are extreme anarchists. They wilfully cause anarchy and fuel fires of trouble. The ghair muqallids (those who make taqleed of their nafs instead of Taqleed of the Aimmah Mujtahideen) frequently call themselves ‘Ahlul Hadeeth’ whereas they have no clue what is Hadeeth. They only confine themselves to words. What is to be understood by the Hadeeth, alluded to in the narration: “Whoever Allah wishes well for (khair), He makes that person a Faqeeh of the Deen,” that is something else. If it was only a matter of understanding words, the kuffaar of Makkah understood the words and thus they would have been Faqeeh and among the Ahlul Khair. Being a Faqeeh in Deen is to have acumen in the Deen together with the understanding of words of the Qur’aan and Hadeeth. Such persons are found in abundance among the Hanafiyyah. Hazrat Haji Imdaadullah Saheb was a Shaikh of Tasawwuf. He wasn’t a complete textual Aalim but listen to his philosophy of the truth. A person from Bhopal came for Haj. He became bai’t to Haji Saheb. This person was accompanied by another person also from Bhopal who was an extreme ghair muqallid and who took his companion also to be a ghair muqallid. By his companion being accepted into bai’t the ghair muqallid assumed that there were no restrictions on ghair muqallideen being taking into bai’t by Haji Saheb and he therefore requested via his companion for bai’t stipulating however that he will remain ghair muqallid. Hazrat accepted the condition. He then came personally and asked. Hazrat replied that there was no problem and he was accepted into bai’t. Allah Ta’ala alone knows what effect this bai’t had upon him that the first Namaaz thereafter he did not say Aameen aloud and nor did he make Rafa’ Yadain (raise his hands before and after Ruku’). Hazrat came to know of this. Hazrat was startled. Hazrat called him and said: “If your findings have changed then, fine. But if it is for my sake that you did so then I do not wish to bear the consequences of you forsaking the Sunnah.” Just consider this philosophy of the truth. Our august elders and in particular Hazrat Haji Saheb were obsessed with the Sunnah. Isn’t it then absolute zulm (injustice) to brand such personages of being muta’assib (bigoted)? Yes, they were mutasallib (rigid), not muta’assib. Tasallub is one thing and ta’assub is something else. Mutasallib Fid Deen is he who is rigid in the Deen whilst a mut’assib is he who clings to wrong intransigently. Imam Shaafi’ (Rahmatullahi alaih) says: “I desired Jannat when I learnt that it is the meeting place of friends.” This was a Faqeeh and a Soofi. Now people have distorted the meaning of Fiqah and Tasawwuf. They have declared the two to be opposites, whereas there is nothing contradictory between the two. Tasawwuf means: to build oneself externally and internally; externally with A’maal and internally with Akhlaaq. Imam Abu Haneefah (Rahmatullahi alaih) has defined Fiqah as: “Understanding what is beneficial for one and what is harmful.” This definition is wide-ranging and covers external acts and internal traits. Thus, how can Tasawwuf and Fiqah be opposites? Muslims of former times were endowed equally with Fiqah and Tasawwuf. This curse has spread only in these times where both are considered to be separate and the two have been corrupted, whereas both are harmonious. Shah Waliyyullah (Rahmatullahi alaih) writes that one should keep the company of a person who is a muhaddith, a faqeeh and also a soofi. Equilibrium is in this. He stated this in Qaulul Jameel. The family of Shah Abdul Azeez Saheb, Masha-Allah, were paragons of this comprehensiveness. Among them was Shah Isma’eel Shaheed Saheb. Some people think Shah Isma’eel Saheb was a ghair muqallid. This is absolutely false. An Ustaad of mine used to say that he met a person who was in the army of Hazrat Sayyid Saheb and asked him whether Moulana Isma’eel Saheb was a ghair muqallid. He replied: “I don’t know, but what I can tell you is that in the army of Sayyid Saheb it was common word that ghair muqallids are Little Raafzis (Shiahs).” From this you can judge whether there was any ghair muqallid in that army. Once, someone asked Moulana Shaheed Saheb a mas-alah. Moulana replied that according to Imam Abu Haneefah the ruling was this… The person posing the question said: “Tell me what is your view?” Moulana responded: “What can I say in front of Imam Saheb?” (Extracts from Adabul I’laam and Adabul I’tidaal of Hazrat Moulana Ashraf Ali Thanwi Quddisa Sirruhu) thejamiat

Aameen, thumma aameen! How beautiful!

Translation by Zameelur Rahman of Raf' al-Yadayn section from I'la as-Sunan sunniforum.com Chapter on Not Raising the Hands in other than the Opening & the Command to be Still in Salah By ‘Allamah Zafar Ahmad al-‘Uthmani Translated by Zameelur Rahman 1. Narrated from Tamim ibn Tarafah from Jabir ibn Samurah (Allah be pleased with him): He said: Allah‟s Messenger (Allah bless him and grant him peace) came out to us and said: “Why do I see you raising your hands like they are the tails of wild horses? Be still in Salah!” Muslim narrated it (1:181). I say: The evidence adhered to in this hadith is his (Allah bless him and grant him peace) statement, “Be still in Salah,” as it proves the obligation of stillness and that raising the hands in Salah negates this [stillness]. If it is said that his (Allah bless him and grant him peace) statement, “Why do I see you raising your hands like they are the tails of wild horses?” was said specifically with respect to raising [the hands] upon salam as clarified in a second hadith, which is Muslim’s narration from ‘Ubayd Allah ibn al-Qibtiyyah from Jabir ibn Samurah, he said: “We would, when praying with Allah’s Messenger (Allah bless him and grant him), say ‘al-salamu ‘alaykum wa rahmat Allah, al-salamu ‘alaykum wa rahmat Allah,’” and he gestured with his hands to the side, “so Allah’s Messenger (Allah bless him and grant him peace) said: ‘Why do you gesture with your hands like they are the tails of wild horses?’” translation-of-ila-al-sunan-section-on-raf-al-yadayn.pdf

The Question of Raf-ul-Yadain (Raising the Hands in Salaah) THE HANAFI VIEW Published by theMajlis.net INTRODUCTION In recent times there has sprung up a sect which has styled itself with the misleading title Salafis . The salient feature of the members of this sect is their venom for Taqleed or the Islamic concept of following the illustrious Aimmah-e-Mujtahideen . While they in general denounce all the Math-habs, they entertain a special aversion for Hadhrat Imaam A'zam Abu Hanifah (rahmatullah alayhi). The main item of the Salafi prpaganda is to disseminate the idea that a great part of the Hanafi teachin is the product of Imaam Abu Hanifah's opinion. They baselessly and maliciously claim that there is neither Qur'aanic nor Hadith evidence for many of the teachings of the Hanafi Math-hab. In fact, they perpetrate the slander of falsely claiming that many of Imaam Abu Hanifah's teachings are in open conflict with the Ahaadith of Rasulullah (salallahu alayhi wassallam). One such false accusation pertains to the practice of Rafa' Yadain . Rafa' Yadain in the context of this treastise is the practice of raising both hands before and after ruku' during Salaat. The modernist misguided and ignorant Salafis content that the Hanafi Math-hab has no narrational evidence for this practice which according to them is purely the product of Imaam Abu Hanifah's opinion. They seek to bamboozle ignorant and unwary people by summarily dismissing as weak and fabricated the Ahaadith which the Hanafis present as the basis of their view. The aim of this treatise is only to expose the falsity of the Salafi charge. The purpose of this treatise is not to refute the Shaafi practice of Rafa' Yadain . The Ahlus Sunnah Wal Jama'ah comprises the four Math-hab ? Hanafi, Shaafi, Maaliki, and Hambali. All four are on the Haqq (Truth) nothwithstanding differences. This treastise is not an attempt to show that the Shaafi practice of Rafa' Yadain is baseless. Far from it. Both Math-habs ? in fact all four Math-habs ? have their respective Qur'aanic and Hadith proofs for their teachings. Thus, the attempt is not to wean followers of the other Mathaa-hib form their Math-habs. The aim is not to convince Shaafis or Hambalis to renounce their practices of Rafa' Yadain . Our prupose is merely to expose the falsity of the Salafis and to debunk their baseless charge against the Hanafi Math-hab. Rasulullah (salallahu alayhi wassallam) has warned that the Ummah will be split into 73 sects, of which 72 will be assigned to Jahannum. Only one sect - the Ahlus Sunnah Wal Jama'ah, viz., the followers of the four Math-habs is today's context ? will be the Naaji (saved) group. These modernist Salafis who are anti-Math-hab, are within the fold of the 72 doomed sects. The common factor of all the 72 doomed sects is their aversion for the Salf-e-Saaliheen ? the Pious Predecessors who lived in the first three initial epochs of Islam known as Quroon-e-Thalaathah. The Imaam of the Math-habs are of this glorious age. Insha'Allah, we shall from time to time publish booklets and articles to expose the deviation of the modernist Salafi group and to prove that all teachings of the Hanafi Math-hab are the products of the Qur'aan and Sunnah. NARRATIONAL EVIDENCE PART1 NARRATIONAL EVIDENCE PART2 CONCLUSION

At the outset, we wish to point out that we subscribe to the belief of Taqleed. People have a misconception that when a person prescribes to Taqleed and he follows a Mazhab, then he is leaving the Quran and Sunnah. That is not so. The four Imams are guides due to their deep knowledge and insight of the Quran and Hadith. The following is a brief discussion on Raful Yadayn. As followers of the Hanafi Madhab, we prefer not to practice Raful Yadayn. All the Fuqaha accept Raful Yadain at the beginning of Salaah unanimously. Raful Yadain while going into sajdah and coming up from sajdah is unanimously not permissible. Raful Yadain at the time of going into ruku and coming up from ruku is the subject of discussion. The Shafi and Hambali Mazhabs state that there is Raful Yadain when going into ruku and when coming up from ruku. The Maliki and Hanafi mazhabs state that there is no Raful Yadain at these instances when going into ruku and when coming up from ruku. The differences of opinion is based upon which of the two is more virtuous. According to all mazhabs, both, making Raful Yadain and leaving out Raful Yadain, is permissible. It is unfortunate that we find extremists from both, the Hanafi and Shafee Mazhabs, claiming that Raful Yadain is makrooh and wajib respectively. The Shafee and Hambali Mazhabs substantiate the following: Salim narrates from his father Abdullah ibn Umar (RA) that Rasulullah (Salla Allahu Alayhi wa sallam) used to raise his hands in line with his shoulders when he commenced salaah and when he used to make Takbeer for Ruku and when he used to raise his head from ruku, he used to raise his hands in the same manner. He used to say 'Samia Allahu liman Hamidah Rabanna Lakal Hamd' And he should not do this (raise his hands) going into sajdah. (Bukhari vol. 1 pg. 102 Chapter of Raful Yadain fit Takbeeratul Oola Ma'a Iftitahi Sawaa'an) Salim narrates from his father, Ibn Umar who said, I saw Rasulullah (Salla Allahu alayhi wa sa;llam) when he commenced salaah, he raised his hands in line with his shoulders and before he went into ruku and when he came up from ruku. He should not raise his two hands between the two sajdas. (Muslim vol. 1 pg. 168 Chater Istihbab Rafil Yadain Hadhwal Mankibaihi Ma'a Takbeeratil Ihraam wa Ruku?in wa Fir rafi' minar Ruku'I wa innahu la yafaluhu izha rafaa mina sujoodi) The Hanafi and Maliki Mazhabs substantiate with the following: Alqama narrates that Abdullah bin Masood said, Should I not show you the salaah of Rasulullah (Salaa Allahu alayhi wa sallam). Then he performed and he did not raise his hands except the first time (at Takbeer Oola). This Hadith is absolutely clear and Sahih. (Tirmidhi vol. 1 pg. 58) In this Hadith the reliability of Asim bin Kulaib is brought to question. Asim bin Kulaib is a narrator of Muslim and he is reliable. This Hadith has also been narrated from another chain of narrators, thus consolidating the hadith. 2) Barah ibn Azib (RA) narrates that when Nabi (Salla Allahu alayhi wa saalam), used to commence salah he used to raise his hands close to his ears then he should not repeat it (Raful Yadain). (Abu Dawood vol. 1 pg. 109) Abu Dawood has said that this hadith is not authentic. It should be born in mind that Abu Dawood has narrated this Hadith with three different chains of narrators. The narrator upon whom the objection is raised is Muhamad ibn Abdur Rahman ibn Abi Lailah. He is a weak narrator. With regards to the other two chains of this Hadith, Imam Abu Dawood has not mentioned anything. According to the principles that Abu Dawood has set down in his book is whenever he does not mention anything regarding a Hadith then it will sound and authentic. 3) Abdullah ibn Abbas (RA) narrates that Nabi (Salla Allahu alayhi wa sallam) used to raise his hands in seven places, at the beginning of salah, when making Istiqbal of the Ka'ba, at Safa and Marwa, during Wuqoof (Arafah & Muzdalifah), and at Hajrah Aswad. (Majmauz Zawaid vol. 2 pg. 103) The two Ahadith of Ibn Umar (RA) mentioned in the beginning of this article substantiating the claim for Raful Yadain are Sahih. It has a very strong chain of narrators. In spite of this the Hanafi mazhab does not give preference to this narration due to some contradictions. ibn Umar (RA) narrates that Raful Yadain takes place only at the beginning of Salaah. (Mudawinatul Kubra vol. 1 pg. 71) Imam Malik (RA) has mentioned in his Muwatta from ibn Umar (RA) that Rasulullah (Sallah Allahu alayhi wa sallam) used to raise his two hands in line with his shoulders when beginning Salaah and when he used to raise his head from Ruku he used to raise his hands in a similar manner. (Muwatta Imam Malik pg. 59 Iftitahus Salaah) In the six most authentic books of Hadith, the narrations of ibn Umar (RA) have been mentioned in which Raful Yadain has been mentioned at the time of Takbeer Oola, Ruku and coming up from Ruku. Raful Yadain occurred in four places, in the beginning of salaah, going into Ruku, coming up from Ruku and when getting up from the Qaidah Oola. (Babur Raful Yadain iza Qaama minar Rakataini vol. 1 pg. 102) ibn Umar narrates that there ids Raful yadayn at the time of going into Sajdah. (Juz Raful Yadain) These are some of the contradictions and inconsistencies of the narrations of Abdullah ibn Umar; it is therefore better to leave out Raful Yadain. Furthermore, the narration of leaving out Raful Yadain is more in accordance with the Holy Quran. The Holy Quran mentions, 'Stand before Allah with a devout frame of mind (2:238). This verse advises that a person stands before Allah with total concentration and that a person makes the least amount of movements so that his concentration does not waiver. The narration of ibn Masood (RA) has no inconsistencies and nowhere has it been narrated that he practiced against what has been narrated from him, as is the case in the narrations of ibn Umar (RA). Many senior Sahaaba should not make Raful Yadayn. In Sharhul Maanil Aathar (Tahawi), it is narrated from Aswad (RA) that I have seen Umar (RA) raising his hands in the first Takbeer and then he did not repeat thereafter. It is also mentioned that Ali (RA) used to raise his hands in the first Takbeer of salaah and thereafter not raise his hands. In the same manner, it is narrated from Ibrahim that he said that Abdullah ibn Masood (RA) would not raise his hands for anything in Salah except in the beginning of salaah. (Babut Takbeer lir Ruku'I wat Takbeer lis Sujood war Raf minar Ruku hal ma'a zalika rafun am laa vol. 1 pg. 164) Umar, Ali, Abdullah ibn Massood (RA) were the Fuqahaa of the Sahabah who, with out a doubt, had the most understanding of Din and these illustrious companions of Rasulullah (Salla Allahu alayhi wa sallam) left out the practice of Raful Yadain. Many of the other illustrious companions as well as Tabi?een used to leave out the practice of Raful Yadain. Nabi (Salla Allahu alayhi wa sallam) has mentioned that those who are adults and those who have understanding of deen should be close to me. Who would know better about the Salaah of Rasulullah (Salla Allahu alayhi wa sallam) that these senior Sahabah? The two great seats of knowledge in the Islamic world, Madinah Munawwarah and Kufa, practiced upon leaving out Raful Yadain. In Bidayatul Mujtahid, Allamah Rashid (RA) has written that Imam Malik (RA) had chosen to leave out Raful Yadain when he saw that the practice of the people of Madinah was to leave out the practice of Raful Yadain. The people of Kufa also did not practice upon Raful Yadain. Mohammad bin Nasr Marwazi Shafi had written that no city was as unanimous on leaving out Raful Yadain as the people of Kufa. Hence, when these two great seats of knowledge did not practice upon this, Tawatur Amali is also established. Once in Makka Mukarrama, Imam Abu Hanifa (RA) and Imam Awzaai, two illustrious Ulama met and discussed Raful Yadain. Imam Awzaai mentioned to Imam Abu Hanifa, what is wrong with the people of Kufa that they do not raise their hands in Salaah at the time of Ruku and at the time of coming up from Ruku? Imam Abu Hanifa (RA) answered that there is nothing authentic from Rasulullah (Salla Allahu alayhi wa sallam) regarding Raful Yadain. Upon this Imam Awzaai (RA) countered that Zuhri has narrated to me on the authority of Salim and he on the authority of his father (Ibn Umar) that Nabi (Salla Allahu alayhi wa sallam) used to raise his hands when he commenced Salaah and at the time of Ruku and at the time of coming up from Ruku. Upon this , Imam Abu Hanifa (RA) countered that Hammad (RA) narrated on the authority of Ibrahim, he on the authority of Alqama and he on the authority of Ibn Massood that Nabi (Salla Allahu alayhi wa sallam) did not raise his hands except at the time of beginning Salaah and he should not repeat anything of this (Raful Yadain). Upon this narration, Imam Awzaai commented that I have narrated to you from the authority Zuhri from Salim from his father and you have narrated from Hammad from the authority of Ibrahim. The objection of Imam Awzaai was that his chain of narrators was more higher because in his chain of narrators right until the Sahabi there were only two mediums, Zuhri and Salim; in Imam Abu Hanifa's (RA) chain, there were three mediums, Hammad, Ibrahim and Alqama. The narration of O'zaee should be preferred. Upon this Imam Abu Hanifa (RA) answered that Hammad was a greater Faqih (scholar) than Zuhri and that Ibrahim was a greater Faqih than Salim and that Alqama was not less in knowledge and understanding than Ibn Umar, although Ibn Umar (RA) had the companionship and virtue. Upon this Imam O'zaee kept quiet. Imam Sarakhsi and Sheikh Ibn Humam (RA), after narrating this incident have written that Imam Abu Hanifa (RA) had preferred his narration because of the understanding (faqaahat) of the narrators. (Mabsoot of Imam Sarakhsi vol. 1 pg 14 & Fathul Qadeer of Ibn Humam vol. 1 pg. 219) Abu Nuaim had mentioned in Hilyatul Auliya (vol. 2 pg. 98) that it is narrated from Qaboos bin Abu Dhibyan, that I asked my father the reason he used go to Alqama and leave the companions of Nabi (Salla Allahu alayhi wa sallam). Abu Dhibyan answered, I have seen the companions of Nabi (Salla Allahu alayhi wa sallam) asking Alqama and seeking Fatwas from him. The deep insight of Alqama is understood from this. We also have to consider that Imam Abu Hanifa (RA) had given preference to that narration where the narrators had more knowledge and understanding than that narration which had fewer narrators. The point of preference is understood from what Nabi (Salla Allahu alayhi wa sallam) has mentioned that there are some narrators of knowledge who narrate their knowledge to those who have more understanding than them. The deep insight in knowledge is a quality, which is desired, and a point of preference. (Riyadhus Saliheen – Kitabul Ilm Hadith 1389 & Tirmidhi Hadith 2659 Babu Ma Ja'a fil Hathi Ala Tableeghi As Simaai vol. 2 pg. 94)) and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Question I want to ask what is right, should we do rafa῾yadain or not? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. According to the Hanafi Mazhab (school of thought), it is preferable not to do Rafa῾yadain (raising the hands) in other postures except for takbēr- e- tahrīmah. However, if one does so, then it is permissible. The other Mazhabs’ Shafī῾,Maliki and Hanbali prefers doing Rafa῾yadin in other postures as well as during takbēr- e- tahrīmah. The founders of each of the four Mazhab were authorities in all aspects of Deen. Every ruling is well substantiated with Qurān, Hadith and the different sciences. Every person who adheres to a Mazhab should follow the ruling of his Mazhab. No person following his Mazhab should be reproached. And Allah Ta’āla Knows Best Mufti Zaid Mohammed Shelia, Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net

Rafa-ul-Yadain is the raising of the hands in Salaah. Unfortunately many heated discussions take place regarding whether one raises the hands only once in the beginning of Salaah or also at the time of going into ruku and coming up from ruku. Before posting more in depth articles on the subject, we would like to highlight the following: The Shafi and Hambali Madhabs state that there is Raful Yadain when going into ruku and when coming up from ruku. The Maliki and Hanafi madhabs state that there is no Raful Yadain at these instances when going into ruku and when coming up from ruku. Therefore the issue of rafaul yadain is not of permissibility (Whether it is permissible or not). It's simply an issue of virtue (afdhal) (i.e. which is better).

Travelling without a Mahram: Why do Muslim women do it - See HERE Can Women Travel Without A Mahram? (In-Depth Answer) - See HERE

Travelling without a Mahram for delivery of child Q: I live in China and I have to work here till February next year insha Allah. My wife is pregnant and its becoming difficult for her to manage here alone and she wants to go back to India for the delivery of the child, the reason being her loneliness and bepardagi (Hijaab) because of male doctors. Its expensive for me to go with her and then come back and join my job here in China. Is there any relaxation in sending her alone through some direct airline? I would take her to the airport in Burqah and she will be picked up by her relatives there in India. Can my wife travel alone? A: Severe warnings have been sounded in the Ahaadith for a woman travelling without a mahram. Though you will leave her at the airport and she will be picked up by her relatives in India, however since she is travelling throughout the journey without a mahram, it is impermissible. عن ابن عمر رضي الله عنهما أن النبي صلى الله عليه وسلم قال لا تسافر المرأة ثلاثة أيام إلا مع ذي محرم (بخاري #1086) Hazrat Abdullah bin Umar (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "It is impermissible for a woman to travel for the distance of safar except in the case where she is accompanied by a mahram." (Bukhaari #1086) عن أبى سعيد قال قال رسول الله صلى الله عليه وسلم لا يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر سفرا فوق ثلاثة أيام فصاعدا إلا ومعها أبوها أو أخوها أو زوجها أو ابنها أو ذو محرم منها (أبو داود رقم 1728 - ترمذي رقم 1169) Hazrat Abu Saeed (Radiyallahu Anhu) reports that Nabi (Sallallahu Alaihi Wasallam) said: "It is not permissible for a woman who believes in Allah Ta’ala and the day of qiyamat to travel for the distance of safar or more without a mahram. However if she travels with her father, brother, husband, son or any other mahram, it will be permissible." (Tirmizi #1169, Abu Dawood #1728) وعن ابن عمر قال : قال رسول الله صلى الله عليه و سلم سفر المرأة مع عبدها ضيعة (مجمع الزوائد #5302) Hazrat Abdullah bin Umar (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "A woman travelling with her slave (or any other na mahram) is destruction to her Deen." (Majmuz Zawaaid #5302) And Allah Ta'ala (الله تعالى) knows best. الحرة لا تسافر ثلاثة أيام بلا محرم (رد المحتار ​6/390) ( و ) مع ( زوج أو محرم ) ولو عبدا أو ذميا أو برضاع ( بالغ ) قيد لهما كما في النهر بحثا ( عاقل والمراهق كبالغ ) جوهرة ... لامرأة حرة ولو عجوزا في سفر و قال في الشامي​ة : قوله ( حرة ) ... أشار به إلى أن ما استفيد من المقام من عدم جواز السفر للمرأة إلا بزوج أو محرم خاص بالحرة, قوله ( في سفر ) هو ثلاثة أيام ولياليها (رد المحتار 2/464) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Assalaamu 'alaykum Haya I haven't forgotten this topic. I did search and find a couple more examples but am not sure of the source. Also since there is much more to Qiyas than what is posted here,I found it hard to understand some of the information. InshaAllah if I can find someone to explain and give more examples I will post here

By Ebrahim Saifuddin Allah سبحانه و تعالى has tested the people of the past in various ways and will keep on testing His creation. He has informed us about these tests in the Quran. Our beloved Prophet Muhammad ﷺ also informed us that Allah سبحانه و تعالى will test us from time to time. Sometimes hardships and losses occur in life due to our sins. To wash of these sins in this world, Allah سبحانه و تعالى inflicts upon us these hardships: Narrated by 'Ayesha: Allah’s Apostle ﷺ said, “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” (Sahih Bukhari Vol. 7, Book 70, #544) And again by a different narrator: Narrated by Abu Said Al-Khudri and Abu Huraira: The Prophet ﷺ said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” (Sahih Bukhari Vol. 7, Book 70, #545) Paying for sins in this world is much easier than paying in the Hereafter. It is a blessing in disguise which Allah سبحانه و تعالى bestows upon us and saves us from the payment of these sins in the Hereafter. The Quran informs us what to do when we face these tests in our life and also tells us about the reward that we will receive if we are successful in dealing with the situation in the way we are expected to: Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: “To Allah We belong, and to Him is our return”:- They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance. – [Quran 2:155-157] We are to be patient during hard times and always remember that Allah سبحانه و تعالى is the Creator of everything and We all will return to Him. No deed is lost in front of Allah and we will be rewarded for even the minutest good that we ever did do. Trials afflicting us can be signs of His Love. It is narrated that Prophet Muhammad ﷺ said: Narrated By Abu Huraira: Allah’s Apostle ﷺ said, “If Allah wants to do good to somebody, He afflicts him with trials.” (Sahih Bukhari Vol. 7, Book 70, #548) Misfortune can bring a person towards the right path. It can make better Muslims out of people. Observing patience, remembering Allah سبحانه و تعالى and turning only to Him for help and guidance during such times, will help us attain Allah’s forgiveness and His rewards. Allah سبحانه و تعالى tests man through various agencies, both through adversity and prosperity. A person with a luxurious life is tested to see how much he spends in the way of Allah سبحانه و تعالى and how much he is thankful to Allah سبحانه و تعالى for the blessings bestowed upon him. Another can be tested by the things he desires but does not and/or cannot possess. What do these people do is actually their test. Does the person deviate from the way of Allah سبحانه و تعالى to pursue the worldly gains? Every soul shall have a taste of death: and We test you by evil and by good by way of trial. To Us must ye return. [Quran 21:35] The Quran reminds us that in periods of hardships, we are to remain patient, remember Allah, and protect ourselves from committing that which is declared unlawful by Allah سبحانه و تعالى: Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. – [Quran 3:186] An important thing that we should always remember is that everyone is tested. If we declare that we are Muslims, that does not mean that we will not be tested in this world. The Quran is very clear on this issue: Do men think that they will be left alone on saying, “We believe”, and that they will not be tested? – [Quran 29:2] One should not think or feel that he is the only unique person going through such times or that Allah سبحانه و تعالى is displeased with him. Every single person faces difficulties to the best of their capacity. Surely Allah is not unjust and does not over burden a soul: On no soul doth Allah Place a burden greater than it can bear – [Quran 2:286] This world is an abode for tests and one should not deny or avoid these but should face them and pass them successfully. A person can be put into hardships for a number of reasons and we might not know those reasons when undergoing a certain loss but what we must do is always remember Allah سبحانه و تعالى, be patient, abstain from what is unlawful, give charity and ask Him to help ease out our hard times. If we do fail to do this then we should turn to Allah سبحانه و تعالى and ask for forgiveness. Allah سبحانه و تعالى is Most Merciful and InshaAllah He will forgive us for the wrong that we do. Source

Women performing salaah in the Haram of Makkah Question I recently attended a Hajj workshop where we were informed that women when praying in Makkah in the Haram should not find herself praying next to another man, be it her husband or a stranger, because she would invalidate his Salaat by praying next to him. She should find an empty spot within the haram or find herself amongst a group of ladies and make her Salaat there or make her Salaat in the hotel as this gives more privacy. Before this, I used to hear that for the purpose of Hajj, Makkah is the only place where it is permissible for men and women to pray side by side since this is inevitable due to the millions of people performing hajj and praying at the same time in one place. Can you please explain the ruling with regards to women praying 5 times Salaat or any Salaat in the haram whilst performing hajj? Answer The Haram of Makka is open for both males and females to perform Salaah. However, the rules pertaining to forming the lines etc. still remain. Hence, just as it would not be allowed for men and women to perform Salaah side by side in normal cases, so too, in the haram it will not be allowed. It is for this reason, we see that in the haram, special places are allocated for women to perform Salaah. Women who find themselves performing Salaah among the males are moved by the security officers of the haram. A woman must therefore find a private place where women would normally perform their Salaah, and perform her Salaah at that place. We have seen that the security officers are harsh on women who do not follow this rule. Even though there is a massive crowd in the haram, it does not mean that a woman will perform Salaah side by side to a man. Even in this situation, women are still allotted their space and area for Salaah (where men are not allowed to perform their Salaah with the females). If the situation is that it becomes difficult to do the right thing, then you can wait to perform the Salaat when the crowd has eased-up or you can perform it in the room of the hotel. And Allah knows best. Mufti Waseem Khan

Is It Permissible For A Woman To Wear Jewellery In The State Of Ihram? Question:Is it permissible for a woman to wear jewellery, socks, or gloves in the state of Ihram? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. It is permissible for women to wear jewellery, socks and gloves in the state of Ihram but this is undesirable.(Mu’allimul Hujjaj pg 124) And Allah knows best; Mufti Ebrahim Desai Idealwoman.org

Covering The Face Of A Woman In The State Of Ihram Q/A HERE...

Taking Contraceptive Pills In Hajj HERE...

How much hair does a female required to cut? During umrah or hajj, how much hair does a female required to cut? Also, if a woman is performing umrah and she gets on her period a) during tawaf is her umrah accepted b) if she gets on her period after tawaf right before going to safa and marwah is her umrah accepted? Answer (Fatwa: 1051/1051/M=1431) (1) It will be cut equal to the tip of finger (equal to one third of a finger). (2) It is necessary for the woman to abandon the tawaf in such state, and perform it after the menstruation stops; because tawaf is not lawful in the state of menstruation. (3) She can do Sa’i between Safa and Marwah in the state of menstruation. In-sha-Allah, her Umrah will be accepted. Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband **************************** Question: I wanted to know that do women need to cut 1 inch of all the hairs after performing Umrah or only cutting an inch of a bundle of hair will suffice? My wife has quite small hair. That is why she is worried a lot. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. When a woman comes out of Ihrām, she should cut her hair from all the strands of her plaits (hanging hair) equivalent to 1/3 of a finger. The 1/3 of the finger is measured as the area from the fingertip till the first joint from the three joints of the finger. This is the preferred method of cutting hair. However, if a woman wishes to cut this amount (1/3 of the finger) from ¼ of the hair strands of her plaits, this is sufficient. This is by dividing her plaits (hanging hair) into four equal portions and cutting one portion the measure of 1/3 of a finger as explained above. [1] Nevertheless, it is better to cut slightly more than this measure to ensure that the required amount is cut. [2] And Allah Ta’āla Knows Best Mufti Ebrahim Desai. Ideal Woman

Are Women Required to Wear Certain Types of Clothing and Colors During Umrah and Hajj? Answered by Sidi Faraz A. Khan Question: Is there any fiqh recommendation on what color to wear in umrah (for women)? Is there any requirement as to the type of clothes and shoes to be worn? Answer: Assalamu alaikum wa rahmatullah, I pray this finds you in the best of health and faith. There are no particular requirements or recommendations specific to women’s clothing or shoes for umrah/hajj, except that it is prohibited for her to cover her face with direct contact. She may, however, have a veil hang from a cap or the like, as long as the clothe does not touch her face. [ibn Abidin, Radd al-Muhtar] Of course, the normal prescriptions and etiquette of clothing would apply, such as to wear loose clothing, of colors that do not draw the attention of men. And Allah alone gives success. wassalam Faraz A. Khan Checked & Approved by Faraz Rabbani

Some masaail (rulings) regarding Hajj Islam is based on five pillars, the final pillar being the pilgrimage (hajj) to the House of Allah. It is stated in the Holy Quran: “it is necessary for those who have the means to perform Hajj of the House of Allah, to do so.” Hajj is farz upon that sane able person who has more than necessary wealth, which can be sent on conveyance (transport) for reaching Makkah and for a moderate daily board and lodge, and has enough to leave behind as expenditure for his family. (Raddul-Muhtar P.450 V.5) Some masaails (rulings) regarding Hajj Q) Can a woman go for hajj without a Mahram? A) It is prohibited for women to travel for a distance of three days and three nights without a mahram, whether it is for worldly or Deeni purposes. (Raddul-Muhtar P465 V.3) Q) Hajj is compulsory upon a woman, but she has no mahram. What should she do? A) If a woman has the means but did not find a mahram to accompany her and passed her whole life in this manner but could not find anyone, then she should make wassiyat in her will that on her death, it is wajib for someone to perform Hajj on her behalf. (Raddul-Muhtar) Q) Is it permissible to cover your face whilst sleeping in the state of ihram? A) It is not permissible to cover your face in the state of ihraam whilst sleeping.(Hindiyyah P.224 V.1) Applying of perfume or oil It is Makroh (detestable) for a person in the state of ihraam to smell the flower or the fragrant flower. However, damm (penalty) will not be obligatory. It is prohibited for the Muhrim to use perfume on the body, shawl and on clothings. Similarly, to use perfumed dye or medicine oil to wash the body with a perfume emitting substance is also prohibited. If one put perfume into the food and then cooked it, then no damm (penalty) is wajib even if the smell is overpowering. If the food is uncooked, and the smell is overpowering, then damn is wajib, even if no smell comes from it, and the smell is not overpowering, then there is no damm or sadaqah, even if there is a small, BUT it is makruh to do so. In regards to drinks, if the perfume is mixed and is overpowering, then damm is wajib and if not, then sadaqah is wajib. (Bahr-Raaiq p3 v.3, Raddul-Muhtar p.576 v.3) Q) Are there any particular slippers I should wear in state of ihraam? A) There isn’t particular/specific slipper for a man to wear in the state of Ihraam as long as it doesn’t cover the middle bone of the upper part of the feet. (Raddul-Muhtar P.500 V.3) Q) What would a woman do if she starts her menses (period) during the Hajj? A) If a woman happens to get her menses during the days of hajj she must continue to do all the acts of hajj except for the tawaaf of the Kaabah and Saee. She can only do this once she is clean from her menses. Q) A woman is going for hajj and her time of periods has come, can she alter her monthly cycle using medications (e.g. Birth control pills)? A) Using such medications affects a woman, thus, without a necessary need, she should avoid using it. (Jadeed Fiqhi-massil p.243 v.1) Q) Can a person send someone for hajj badl who hasn’t gone for hajj himself? A) It is makruh tanzihi for a person to send another for hajj badl who hasn’t done hajj himself and it will be makruh tahrimi for that particular person to go. (Raddul-Muhtar p.22 V.4) Qurbani Qurbani- the sacrifice of an animal is recognised as form of worship during the three days of the month of Zul- Hijjah, the 10th, 11th, and 12th. This is to remember the sacrifice offered by Ibrahim (as) when, Allah, ordered him to sacrifice his beloved son, Ismail (as). Qurabani is obligatory upon every adult Muslim, male or female, who owns 613.35 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is extra to his basic needs. Furthermore, he must not be a sharee traveller (48 miles). Each adult member of a family who owns the above mentioned amount must perform his own Qurbani separately. If the husband owns the required quantity and the wife does not, the qurbani is obligatory on the husband only and vice-versa. (Fatwa Hindiyah p.292 V.5) Q) A person who had the means to do qurbani forgot to do it during the day of Zul- Hijjah, what shall he do? A) It is obligatory upon him to give the amount of money equivalent to a goat or sheep to some people as charity. (Ahsanul- Fatawa p.480 V.7) Q) What is the ruling for an individual who makes an intention for Qurbani in terms of cutting his hair and nails? A) It is mustahab (preferable) for him not to cut his hair or his nails or any other hair from other parts of his body. If for some reason one does cut it, then he would not be sinful and would have no effect on his qurbani. (Raddul- Muhtar p.66 V.3) Q) Can a sacrifice be made on behalf of someone else? A) A sacrifice can be made on behalf of others such as minor offspring. This offering is not wajib, but mustahab. Similarly, if one decides to sacrifice on behalf of the spouse or a father or on behalf of an adult off spring can do so with their permission. A sacrifice can also be made on behalf of a deceased Muslim. This can be classified into two categories: 1. If the deceased had made a will, then it is permissible to sacrifice to fulfil the will but is incumbent to give all the meat of the sacrificed animal to the poor and needy. 2. One may make a voluntary sacrifice from one’s own health for the deceased persons and this meat can be partaken by all rich and poor. Q) Is one required to make Qadha for not doing qurbani in the past? A) It is obligatory to make up for the past neglected sacrifices of the previous years if he was the owner of nisaab. One will have to give sadaqah for the previous years. Mohammed Tosir Miah Darul Ifta Birmingham.

Women trimming each other’s hair in Hajj Question Is it permissible for women to trim each other?s hair in order to come out from the state of Ihraam, i.e. after all the acts of Hajj are complete and only the trimming of the hair remains? Answer When a person, male or female, completes all the acts of Hajj before coming out of Ihraam, the Muhrim (person in the state of Ihraam) may cut his own hair or another person's hair even though the other person is also a Muhrim. There will be no penalty for that. (Muallimul Hujjaaj pg.205; Idaratul Qur'aan) Source

Women performing Hajj during menses Question During my previous Hajj I saw some people confused about Menses in Hajj. Is it permissible for a Woman in Menses to assume Ihram? In this situation going to perform Umrah would she have to go to Taneem to re-assume Ihram? I once heard someone saying that there was no evidence of this so would you be able to clarify? Also, with regards to Hajj and tawaaful Ifaadah and menses. I heard two opinions in Hajj about this, one where the woman had to perform Tawaaf and then make a “big” sacrifice in Makkah and one where she just made tawaaful Ifaada and that was sufficient. What is the ruling on this? Would she also have to perform Tawaaful Wida? Answer It is permissible for women who is in menses to assume ihram for hajj. In this state she will do all the rituals (of hajj) except the Tawaaf. In a case where a women is in Makka and she wants to perform Umrah, then she will have to go to Taneem to re-assume ihram. Both the above acts are evident from the traditions recorded by Imam Bukhari in which it is stated that the Prophet (S.A.S) said to Aisha (R.A) (who was in her menses at the time of Hajj), ‘go into ihram for hajj. Do what the other pilgrims do, except that you must not make Tawaaf of the house (Kaaba)’. At the end of hajj rituals, when Aisha (R.A) wanted to perform Umrah which she could not perform before hajj (due to the state of menses), the Prophet (S.A.S) called her brother Abdur Rahman and told him to take Aisha (R.A) to Tan’eem where she would go into ihram for Umrah, and then he must bring her to perform Umrah. (Bukhari). It must be noted that a woman will not be able to perform Umrah while being in the state of menses. If a woman could not perform Tawaful Ifadaah on its time (due to being in the state of menses) then the established teaching (from the hadith) is that she must wait in Makka until she becomes pure and then makes the Tawaful Ifadaah. If she does this, then she will not be required to give a big sacrifice. It is important for a woman to understand that making Tawaful Ifadaah is a part of Hajj and without it, the hajj is not complete. It is for this reason, the law regarding the woman who has not performed this Tawaaf (due to her menses) stipulates that she must wait until she becomes pure and then perform the tawaaf before leaving. If her menses continue for a period which makes it difficult for her to remain in makka, then she can travel and then return after some time to perform the Farz Tawaaf (Tawaful Ifadaah). In this situation, she will not be able to have sexual relations with her husband, and if unmarried, she will not be able to marry until she performs this Tawaaf (since she is still in a state of ihram having started her hajj). In light of the problem many women face today, where they are coming with groups from distant lands and tickets etc. are already booked to return, and they are unable to wait alone or return to makka again due to the difficulties involved, the scholars have given an allowance for a women to do the following: 1) She must make every effort to wait in makka in order to perform the Tawaful Ifaadah (if she is in her menses). In this regard, leaders of hajj groups should not book their ticket to leave immediately after the five days of hajj. They should delay their return by a few days to cater for sisters who may be in this state. 2) Upon becoming pure, the women must make the Tawaaf at her earliest opportunity (while at makka). She should not delay in doing this. 3) If waiting in makka (or madina) until one becomes pure is extremely difficult due to the flight arrangements, and it is also difficult to return to makka at another time to perform the Tawaful Ifadaah (seeing that it is costly and one may live in a distant land), then a women, as a first option, may use medication in order to restrain the bleeding at that time, and perform the Tawaaf (due to necessity). If this is not possible, then she should wait until the last day arrives for her to be in makka (in accordance to her groups traveling schedule) and if the menses do not stop until this time , then she should take a bath and quickly go to the ‘Mataaf’ (place of Tawaaf) and make the Tawaful Ifadaah along with the Sa’ee as fast as possible. In this case, she will also give a big sacrifice. Doing the Tawaaf in this state of menses will be sinful, however, it will suffice for the Farz Tawaaf due to a woman’s difficult situation. This allowance has been given by the scholars due to the difficult situation which a woman may face while completing the hajj. It is the position adopted by the Ahnaf (Hanafi) jurists and has been practiced by many scholars. (Al Fiqhul Islam Wa Adilatihi Vol. 3 Pg 2222). If a women performed Tawaful Ifadaah and afterwards got her menses during the time she was required to do Tawaful Wida, then she can leave whithout doing this Tawaaf. And Allah Knows best. Mufti Waseem Khan Source