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ummtaalib

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  1. Eid greetings Answer: Greeting one another and making musafahah and mu’aanaka was common among the Sahaba (RA). There are many hadiths on the subject. A few are mentioned below. Hazrat Qatada relates that I asked Anas (RA), “Was it a custom of the companions of The Prophet to shake hands with one another?” He said, “Yes.” (Sahih Al Bukhari 279) Aisha (RA) narrates that Zayd ibn Harisah came to Medina (to meet The Prophet ), and at that time The Prophet was staying in my house. Zayd came and knocked at the door. The Prophet went out to meet him (hurriedly), trailing his cloak, and embraced and kissed him. (Tirmidhi. 281) It is clear from the above hadiths that to do mu’aanaka and musafahah is Sunnah at all occasions. However, to insist on the practice of shaking hands and embracing, thinking that it is necessary for the celebration of Eid and is a means of love increasing between the persons is incorrect and an innovation. (Fatawa Rashidiyah P138). A similar ruling has also been mentioned in Raddul Muhtaar (Vol 5, P270) regarding musafahah after salah, where people think that it is Sunnah to do musafahah. Eid mubarak or similar greetings can be said during Eid, However, a person not doing so should not be condemned or rebuked. A specific greeting that the Sahabas (RA) used is recorded by Haafidh Ibn Hajr in his book Fath-ul Bari. “We have related in “Mahaamiliyaat” with a chain of narration that is hasan, from Jubair bin Nufair, who said: The Companions of the Prophet (SAW) used to, when they met on the day of ‘Eid, say to each other: Taqabbala Allaahu minnaa wa minkum. (‘May Allah accept it from you and us.”)’. Fath-ul-Bari (2/568). Allah knows best. S Rahman Darul Ifta Birmingham
  2. Checking my Horoscope Q: By curiosity I went on the net and check the characteristic of my horoscope but not what they predicts. for example they say that scorpio is strong by nature etc. Some were true but did i do shirk? I have promised not to read these things again. A: All these things (Scorpion, Leon, Capricorn, etc.) have no basis in Islam. It is a serious sin for one to believe that his future will be determined through astrology. The knowledge of the future is known to Allah (الله تعالى) alone. Hence a Mu'min should not get involved in these baseless things nor place his reliance upon them. You should sincerely repent to Allah (الله تعالى) and make a firm resolve that you will not return to this sin in the future. Since this action is close to the actions of shirk, you should recite the kalimah excessively. And Allah Ta'ala (الله تعالى) knows best. وعن زيد بن خالد الجهني قال : صلى لنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية على أثر سماء كانت من الليل فلما انصرف أقبل على الناس فقال : " هل تدرون ماذا قال ربكم ؟ " قالوا : الله ورسوله أعلم قال : أصبح من عبادي مؤمن بي وكافر فأما من قال : مطرنا بفضل الله ورحمته فذلك مؤمن بي كافر بالكوكب وأما من قال : مطرنا بنوء كذا وكذا فذلك كافر بي ومؤمن بالكوكب (مشكاة #4596) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
  3. Juz Twenty Three Ignoring the Signs of Allāh وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ There comes to them no sign from the signs of your Lord, but they turn away from it. (Yāsīn, 36:46) The Prophetﷺ called sūrah Yāsīn the heart of the Qur’ān because it encapsulates the essential message of the Qur’ān and the signs in the universe that point to its truth in a very powerful way. Yet the signs cannot benefit those who are bent on ignoring them. After mentioning various signs of Allāh (dead earth that comes to life with rain, night and day and sun and moon, ships and other means of travel), it points out the state of self-imposed ignorance whereby human beings refuse to learn from the signs. This nonchalance results in foolish argumentation from them, mentioned in the next two āyahs. (Why should we feed the poor, God could have fed them if He wanted? And when is this resurrection after death going to take place?) The answer is to shake them out of this frivolity by giving a glimpse of the Hereafter where the sinners will be separated from the pious. The difference between the former’s doom and the latter’s bliss is not something that any sensible person can brush aside lightly. The charge of ignoring the signs applies to those who pay no attention to them as well as those who study them in great depth but with a closed mindset that has already decided that this is a creation without a Creator and a design without a Designer. Their study does not lead them to God, because of its prior assumptions and predetermined conclusions. This applies to almost all study of science even in the Muslim classrooms today because they just ape the methods and philosophies of ignorant science leaders. This is a similar message to what was given in sūrah Yūsuf4 and should be a point of much concern for Muslim educators and scientists today. Did Man Create gods? قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ He answered: “Do you worship something that you (yourselves) have carved, (Al-Ṣāffāt, 37:95) Atheists, new and old, have declared that man created God. With this they laughingly assure themselves that they have satisfactorily answered the question as to who created man. But this absurdity has a basis, which the Qur’ān points out here. Man, in fact, has created gods. Whether it is the physical statues of deities or the false ideas about gods, they are all human creations. They result when we surrender to our own lusts, desires, and wishes. That however does not negate the existence of the one True God who created us. Atheism took root in the non-Muslim world, where its leaders only saw the false gods of human creation and decided that that was the entire story. In contrast those who read the Qur’ān with an open mind will come in conversation with the one True God. Worship has always been a common practice in all human societies. But we have two options about it. We can worship the one True God who created us or we can worship the false gods of our own creation—including the “no God” of atheism. Doubt the Hereafter? Answer This. أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ Shall We treat those who believe and do righteous deeds the same as those who commit mischief on the earth? Shall We make the God- fearing equal to the sinners? (Ṣād 38:28) This is the question that everyone who rejects or harbors doubts about the Hereafter must answer. Allāh is just and justice demands the existence of the Hereafter where everyone will be rewarded or punished for their good and bad deeds. Those who reject or doubt the Hereafter necessarily believe in an unjust world.
  4. Signs of Laylatul Qadr From Virtues of Ramadhaan - Laylatul Qadr by Sheikhul Hadith Maulana Muhammad Zakariyya HADITH NO. 6 Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about "Laylatul Qadr". He replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun." COMMENTARY Part of what has been mentioned in this Hadith has already been dealt with. Some signs are here mentioned about the actual night. These signs are clear and need no further elucidation. Apart from these, there are other signs too, as mentioned in the Ahadith or in the experiences of those who had the good fortune to experience "Laylatul Qadr." The sign that is, however; most specific in the Hadith is the rising of the sun, 'without any radiant beams of light.' Other signs are not always there. One Sahaabi, Ab'da bin Abi Lubaaba (Radhi Allaho anho) says: "On the evening of the 27th , I tasted the water of the sea and it was sweet." Ayub bin Khalid said: 'I once had to bathe myself with sea water, and on tasting it, found, it sweet. This was on the 23rd night." Some of the "Mashaaikh" (religious divines) wrote that, on the evening of "Laylatul Qadr", everything prostrates itself before Allah, so much so that trees fall flat on the ground, then return to their normal position; these are however spiritual phenomena not visible to the ordinary person.
  5. ‘Abdur-Rahmaan bin ‘Awf (Radhiyallahu ‘Anhu) His name in Jahiliyyah days was Abu Amr, but when he accepted Islam the noble Prophet (Sallallahu Alayhi wa Sallam) called him Abdur Rahmaan – the servant of the Beneficent Allah. Abdur Rahmaan, the son of Awf, son of Abd alharith, son of Zahra, son of Kilab, was one of the first eight persons to accept Islam. He did so even before the Prophet (Sallallahu Alayhi wa Sallam) entered Daar al Arqam (Arqam’s) house to meet his faithful Companions(Sahaabah). When Abu Bakr (radhiyallahu anhu) preached Islam to him together with Uthmaan ibn Affaan (radhiyallahu anhu), Zubair ibn al Awaam (radhiyallahu anhu), Talhah ibn ‘Ubaidullah (radhiyallahu anhu) and Sa’d ibn Abi Waqqaas (radhiyallahu anhu), he declared the shahaadah to the Messenger of Allah (Sallallahu Alayhi wa Sallam), only two days after the Abu Bakr’s (radhiyallahu anhu) embracing Islam. He is known for his generosity in Islam. From the time he embraced Islam till he passed away, he was a splendid model of a great believer, which made the Prophet (Sallallahu Alayhi wa Sallam) count him among the ten to whom he gave glad tidings of inheriting Paradise (al Asharah al Mubassharah). This also made ‘Umar (radhiyallahu anhu) elect him among the six advisers whom he assigned for succession (khilaafah). After Abdur-Rahmaan (radhiyallahu anhu) embraced Islam, he faced his own portion of the persecution and challenges of the Quraish. When the Prophet (Sallallahu Alayhi wa Sallam) ordered his Companions to emigrate to Abyssinia, ibn ‘Awf (radhiyallahu anhu) emigrated but returned to Makkah when the rumour was spread that persecutions against the Muslims in Makkah had stopped. Then he emigrated to Abyssinia in the second migration, and from there to Madeenah, where he witnessed Badr, Uhud, and other battles. Abdur-Rahmaan (radhiyallahu anhu) distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth. The prayer (du’a) of the Rasoolullah (Sallallahu Alayhi wa Sallam)that Allah should bestow barakah on the wealth of Abdur-Rahmaan appeared to be with Abdur-Rahmaan throughout his life. He became the richest man among the Sahaabah (radhiyallahu anhum). He was master of his money, not its slave. Soon after arriving in Madeenah, the Prophet (Sallallahu Alayhi wa Sallam) began pairing off the Muhajireen and the Ansaar (Muaakhaat- Islamic bond of brotherhood and love). Abdur-Rahmaan was linked with Sa’d ibn ar-Rabi’ah (radhiyallahu anhu). Sa’d (radhiyallahu anhu) in the spirit of generosity said to Abdur-Rahmaan: “My brother! Among the people of Madinah I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you.” Abdur-Rahmaan somewhat embarrassed replied: “May Allah bless you in your family and your wealth. But just show me where the sooq is”. Abdur-Rahmaan (radhiyallahu anhu) went to the market place and began trading with whatever little he had. His profits grew rapidly. Soon he was well off and got married. Once Rasoolullah (Sallallahu Alayhi wa Sallam) was preparing to dispatch an army. He summoned his companions and said: “Contribute sadaqah for I want to dispatch an expedition.” Abdur-Rahmaan went to his house and quickly returned. “O Messenger of Allah,” he said, “I have four thousand (dinaars). I give two thousand as a qard to my Lord and two thousand I leave for my family.” When the Prophet (Sallallahu Alayhi wa Sallam) decided to send an expedition to distant Tabuk – this was the last ghazwah that he participated in- his need for finance and material was not greater than his need for men, for the Byzantine forces were a well-equipped foe. That year in Madeenah was one of drought and hardship. The journey to Tabuk was a thousand kilometers or more. Provisions were in short supply. There was not sufficient conveyance for each man. A group of Muslims came to the Rasoolullah (Sallallahu Alayhi wa Sallam) pleading to go with him but he had to turn them away because he could find no transport for them. These men were so heartbroken that they became known as the Bakka’in or the Weepers and the army itself was called the Army of Hardship (‘Usrah). Thereupon the Prophet (Sallallahu Alayhi wa Sallam)called upon his Sahaabah to give generously for the war effort in the path of Allah and assured their reward with Allah. The Muslims’ response was immediate and generous. In the fore front of those who responded was Abdur-Rahman ibn Awf (radhiyallahu anhu). He donated two hundred awqiyyah of gold whereupon ‘Umar ibn al-Khattab (radhiyallahu anhu) said to the Prophet (Sallallahu Alayhi wa Sallam): “I have (now) seen Abdur-Rahmaan committing a wrong. He has not left anything for his family.” “Have you left anything for your family, Abdur-Rahmaan?” asked the Prophet (Sallallahu Alayhi wa Sallam). “Yes,” replied Abdur-Rahmaan (radhiyallahu anhu). “I have left for them more than what I give and better.” “How much?” enquired The Nabi of Allah (Sallallahu Alayhi wa Sallam). “What Allah and His Messenger have promised of sustenance, goodness and reward,” replied Abdur-Rahmaan (radhiyallahu anhu). The Muslim army eventually left for Tabuk. There Abdur-Rahmaan (radhiyallahu anhu) was blessed with an honour which was not conferred on anyone till then. Rasoolullah (Sallallahu Alayhi wa Sallam) was not there to lead salaah. The Muslims chose Abdur-Rahmaan as their imam. The first raka’at of the salaah was almost completed when the Prophet (Sallallahu Alayhi wa Sallam) joined the worshippers and performed the salaah behind Abdur-Rahmaan ibn Awf (radhiyallahu anhu). Could there be a greater honour conferred on anyone than to have been the imam of the most honoured Messenger of Allah! When the Prophet (Sallallahu Alayhi wa Sallam) passed away, Abdur-Rahmaan (radhiyallahu anhu) took on the responsibility of looking after the needs of his family, the Ummahaat al-Mumineen. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that all their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet (Sallallahu Alayhi wa Sallam)’s family. Abdur-Rahmaan’s (radhiyallahu anhu) business met with success and his wealth continued to grow. His trading caravans to and from Madeenah grew larger and larger bringing to the people of Madeenah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus produce they had. One day, a loud rumbling sound was heard coming from beyond the boundaries of Madeenah normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The people of Madeenah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought. Aaishah (radhyallahu anha) heard the commotion and asked: “What is this that’s happening in Madeenah?” and she was told: “It is the caravan of Abdur-Rahmaan ibn Awf which has come from Syria bearing his merchandise.” “A caravan making all this commotion?” she asked in disbelief.” “Yes, O Umm al-Mumineen. There are seven hundred camels.” Aishah (radhiyallahu anhu), shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: “I have heard the Messenger of Allah, , say: I have seen Abdur-Rahmaan ibn Awf entering Paradise creeping.” Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet (peace be upon him)? Some friends of his related to Abdur-Rahmaan (radhiyallahu anhu) the hadith which Aishah (radhiyallahu anha) had mentioned. He remembered that he had heard the hadith more than once from the Prophet (Sallallahu Alayhi wa Sallam) and he hurried to the house of Aaishah (radhiyallahu anha) and said to her: “Yaa Ammah! Have you heard that from the Messenger of Allah, may Allah bless him and grant him peace?” “Yes,” she replied. “You have reminded me of a hadith which I have never forgotten,” he is also reported to have said. He was so overjoyed and added: “If I could, I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will give in sabeelillah (Allah’s way).” And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas. This is just one incident which showed what type of man Abdur-Rahmaan (radhiyallahu anhu) was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him. Abdur-Rahmaan’s (radhiyallahu anhu) generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out in the path of Allah and one thousand five hundred camels to another group of mujahideen, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahaat al Mumineen (Mothers of the believers) and the catalogue goes on. On account of this fabulous generosity, Aaishah (radhiyallahu anha)said: “May Allah give him to drink from the water of Salsabeel (a spring in Paradise).” All this wealth did not corrupt Abdur-Rahmaan and did not change him. When he was among his workers and assistants, people could not distinguish him from them”. Sayyidunaa Abdur-Rahmaan ibn ‘Awf passed away in 32 Ah at the age of 75. Ummul Mu’mineen, Aaishah (radhiyallahu anha) wanted then to bestow on him a special honour, proposing as he was dying to bury him in her room near the Messenger (PBUH), Abu Bakr, and Umar. But as a Muslim he was so refined that he was too modest to put himself in this rank. Besides, he had made a previous promise to his friend Uthmaan ibn Math’oon (radhiyallahu anhu), that whoever died after the other would be buried near his friend. While his soul was departing, he wept and said, “I’m afraid of being held up by my friends because of (the abundant wealth) what I had. But soon, Allah’s calmness overwhelmed him and his soul left this world to a better one. May Allah grant Sayyidunaa Abdur-Rahmaan ibn ‘Awf (radhiyallahu anhu) high stages in Jannah along with “those who spend their substance in the cause of Allah and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, on them shall be no fear nor shall they grieve”. (The Quran, Surah al-Baqarah, 2: 262)
  6. Juz Twenty Two Sūrah al-Aḥzāb: Reflections on Hijab In this sūrah, which was revealed at the time of the battle of the trench (also known as the battle of Aḥzāb), hijab was introduced as a formal requirement for Muslim women. This was a revolutionary change. The Arab society of the time was a stranger to the idea of segregation and hijab as mentioned in āyah 33 below. This era was declared as a dark era of ignorance (al-Jāhiliyyah al-Ūlā, or the earlier Jāhiliyyah) and the new Muslim community was asked to move away from its cultural and social practices. The qualifier Ūlā (earlier) implies the prophesy of a later Jāhiliyyah, and what we are witnessing today in the modern world fits the bill. Those who are trying to reconcile Islam to this modern Jāhiliyyah have been working hard to water down these teachings. Among their arguments is that these āyahs were meant only for the wives of the Prophet ﷺ. Little do they realize that the household of the Prophet ﷺ was charged with becoming the model that the rest of the community would follow, for a revolutionary change in such practices required the presence of cultural leaders. A careful reading of the following āyahs will make that amply clear. يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا O wives of the prophet, you are not like any other women, if you observe taqwā (righteousness). So, do not be too soft in your speech, lest someone having disease in his heart develop fancies (about you); and do speak with appropriate words. (Al-Aḥzāb 33:32) This āyah makes two points. First, the wives of the Prophet ﷺ are at a level above other women because of taqwā. Second, in talking to other men their talk should avoid display of female charms to prevent the development of any fancies. Are we to believe that developing taqwā and preempting the possibility of developing lust were only the concern of the wives of the Prophet ﷺ? وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا Remain in your homes, and do not flaunt your charms as they used to flaunt them in the days of earlier ignorance; and establish Ṣalāh, and pay Zakāh, and obey Allāh and His Messenger. Allāh only intends to keep (all sorts of ) filth away from you, O members of the family (of the prophet), and to make you pure through a perfect purification. (Al-Aḥzāb, 33:33) Here again the question will be whether breaking from the Jāhiliyyah practices was only required of the wives of the Prophet ﷺ. What about Ṣalāh and Zakāh? Why are they mentioned in this “exclusive” directive? يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنكُمْ ۖ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَن تَنكِحُوا أَزْوَاجَهُ مِن بَعْدِهِ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِندَ اللَّهِ عَظِيمًا And when you ask anything from them (the blessed wives of the Prophet), ask them from behind a curtain. That is better for the purity of your hearts and their hearts. (Al-Aḥzāb, 33:53) We can continue the same question here. Was the purity of hearts only needed for the wives? يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا O Prophet, tell your wives and your daughters and the women of the believers that they should draw down their shawls over them. That will make it more likely that they are recognized, hence not teased. And Allāh is Most-Forgiving, Very-Merciful. (Al-Aḥzāb, 33:59) This āyah now extends the command to all Muslim women although wives and daughters of the Prophet ﷺ are again mentioned first. The reason for earlier specific addresses to them should now be obvious to everyone. They were charged to lead the cultural revolution—as they in fact did. Hijab became a symbol of all Muslim women, not just that of the wives of the Prophet ﷺ. The ban on free mixing extended to the entire community. Islam established separate spheres for men and women, and Muslim societies throughout the centuries held fast to this norm. Satan: The Eternal Enemy of Human Beings إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ Surely Shayṭān (Satan) is an enemy to you: so treat him as an enemy. He only invites his adherents, that they may become Companions of the Blazing Fire. (Fāṭir 35:6) There is only one permanent external enemy of human beings—Shayṭān (Satan), also referred to as Iblīs or the Devil. He is a sworn and irreconcilable enemy. Other external enemies, among humans, become enemies to the extent that they become agents for this eternal enemy. So there is a huge difference between the two classes of enemies. We do fight the human enemies when that becomes absolutely necessary, but we can also try to win them over with good character. Thus in sūrah Fuṣṣilat we are told how to turn enemies into friends: “Good and evil are not equal. Repel (evil) with what is best, and you will see that the one between whom and you there was enmity (will become) as though he was a close friend.” And if they stop following Satan, then former enemies become brothers as has been seen throughout the history of Islam. Not so with Satan. The Qur’ān reminds us repeatedly that Satan is a manifest enemy. Here, again, it is commanding us to make sure we treat him as enemy. We must fight him and protect ourselves from his cunning ways all our life. No appeasement, no compromises, no truce, no let up in the fight. Never. While Satan invites us to unbelief, he also tempts us to commit all sorts of sins. However some sins have been specifically mentioned as high on the agenda of Satan. These include nudity and obscenities, consumption of alcohol and ḥarām food items, gambling, and extravagance. A hadith mentions breaking up the family and sowing dissension between husband and wife as being on top of the satanic agenda. To the extent that these are prevalent in a society, that society is under satanic influence. And the Believers have their job cut out for them to fight the enemy plans. The True People of Knowledge أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا ۚ وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ. وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ Did you not see that Allāh sends down water from the sky whereby We bring forth fruits having different colors. And among the mountains there are tracks, white and red- of different colors, and (others) utterly black. And among humans and beasts and cattle, there are those having different colors as well. Even so only those of His servants fear Allāh who have knowledge; surely Allāh is All- mighty, All-forgiving. (Fāṭir, 35:27-28) After mentioning the great diversity in plant and animal kingdoms, in geological formations and in humans, this āyah goes on to give a new perspective on the knowledgeable and hence on knowledge itself. The examples mentioned are all the subjects of science. But not all those who would study and master them will have true knowledge, for true knowledge produces consciousness and fear of Allāh. If the latter is absent, so is the former. Such a person will remain an ignorant person in the sight of Allāh, no matter how many professional degrees and awards he or she has accumulated.
  7. Juz Twenty One Sūrah ar-Rūm This sūrah begins with two predictions. One was for the victory of Romans over the Persians after they had been nearly vanquished by the latter. Simultaneously, it was predicted, Muslims would gain victory over the Quraysh. Both would take place in less than a decade. Both looked impossible at the time. Both came to pass as predicted. In this alone there is ample proof for open minded people that the Qur’ān is the Word of Allāh. Limits of Scientific Knowledge يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ They know but the outer surface of this world’s life, whereas of the ultimate things they are utterly unaware. (Ar-Rūm, 30:7) This is a general comment on the limits of human knowledge acquired through sense perception and logical reasoning—in other words, scientific knowledge. This knowledge is based only on the observable phenomenon, whether observed with the help of instruments or without. But there is much more to life than the observable spectrum. The victory of Romans over the Persians within a decade, was beyond all human calculations. Realizing the limits of human knowledge is a prerequisite for opening our hearts and minds to revealed knowledge. As we are reminded elsewhere in the Qur’ān: “of knowledge it is only a little that has been given to you.” Without this realization, the scientific knowledge—though useful and important in its limited scope—acquires a place in our life for which it is not qualified. It then leads to the disaster called scientism, when it becomes the final judge and arbiter of everything in life. This āyah is a powerful tool to break that hegemony of science. Music and Distractions وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ But there are, among men, those who purchase distracting amusements, without knowledge (or meaning), to mislead (men) from the Path of Allāh and throw ridicule (on the Path): For such people there is a disgraceful punishment. (Luqmān, 31:6) This includes all distractions—music, video games, movies, television entertainment programs—that fit the description in terms of their effect. There is a place for recreation in life, when its purpose is to rejuvenate us and prepare us to better face the serious tasks in life. But when recreation becomes a goal in itself and a means of diverting us from the Path of Allāh then it is a curse. This is one of the āyahs that show the prohibition of music and all other distractions in Islam. Today the human weakness to fall for such diversions has been exploited in an unprecedented manner with the help of machines. When music could only be produced by a live person working in real time, no one, no matter how rich, could surround himself with music at all hours of the day and night. Today no one is safe from it at any hour of the day or night. No place or time is immune. Probably that explains why we see such an increase in the occurrence of disasters, both natural and man-made, today. The disasters are reminders so we leave our state of forgetfulness and turn to Allāh. The disasters have increased because the distractions have increased. May Allāh protect us from both.
  8. http://www.youtube.com/watch?v=mX2AgnaAYPg
  9. IE’TIKAAF RELATED ISSUES The following is a compilation of Fatawa regarding ie’tikaaf from the Fatawa of our Akabereen. The references of the various Fatawa are attached with the Fatawa. Ismail Dawoodjee (19/06/2014) Virtues of Ie’tikaaf Ie’tikaaf (secluding oneself in the masjid to worship Allah) invokes the special mercies and bounties of Allah. When Moosa (Alayhi Salaam) sat in ie’tikaaf, Allah blessed him with the Towrah. When Rasulullah Salallahu Alayhi Wasallam was in ietikaaf in the cave of Hira, Allah blessed Rasulullah Salallahu Alayhi Wasallam with prophet hood and the Quraan. It was the noble habit of Rasulullah Salallahu Alayhi Wasallam and the sahaba to sit in ie’tikaaf. Our pious predecessors would take great pride and joy in making ie’tikaaf. The act of ie’tikaaf exhibits humbleness and humility as one entraps himself in the house of Allah to ensure the forgiveness of Allah as a mutakif is like a beggar who refuses to leave the doors of the palace unless his need is fulfilled. Alhamdulillah, in the month of Ramadhan, we observe many people taking an interest in performing sunnah ie’tikaaf. This is a great bounty and favour of Allah. FATAWA MAHMOODIYYAH (Maktaba Mahmoodiyyah) Q. Explain the difference between fardh, sunnah and nafil ie’tikaaf. A. There is no such thing as fardh ie’tikaaf. If a person takes an oath to perform ie’tikaaf, then it becomes wajib. The ie’tikaaf of the last ten days of Ramdaan is sunnah and performing ie’tikaaf whenever one wishes to is nafil. (p251) Q. Do the rulings of sunnah e muakadah ie’tikaaf also apply on one performing mustahab (nafil) ie’tikaaf? A. The rulings of sunnah e muakadah do apply in nafil ie’tikaaf. However, in a nafil ie’tikaaf fasting is not a prerequisite. As for sunnah e muakadah ie’tikaaf, it only takes place during the last ten days of Ramadhan and fasting is a prerequisite. Secondly, in nafil ie’tikaaf, if one leaves the masjid without a valid reason his ie’tikaaf period will automatically end and it won’t break. However, the sunnah ie’tikaaf will break. (p252) Q. Can ie’tikaaf be nafil? If a man goes to the masjid with the intention that as long as he is in the masjid he will be in the state of ie’tikaaf. Will he get the reward of nafil ie’tikaaf? Can one perform nafil ie’tikaaf at home as well? A. One will be rewarded for performing ie’tikaaf in the masjid with the intention of being in ie’tikaaf while being in the masjid. However, a male will not get the reward of performing ie’tikaaf at home. (p253) Q. How is it to perform ie’tikaaf during the whole month of Ramadhan? If a person performs ie’tikaaf for the whole month of Ramadhan, will he be rewarded? Ten days have been proven by hadith. Those things that haven’t been proven to have rewards, how is it to do such things and expect to be rewarded? A. Ie’tikaaf during the last ten days of Ramadan is sunnah e muakadah alal kifayah. Ie’tikaaf throughout the whole moth of Ramadhan in search of laylatul Qadar was also the practice of Rasulullah Salallahu Alayhi Wasallam. Even 20 days is an established sunnah of Rasulullah Salallahu Alayhi Wasallam. It is not an innovation. عن عائشة رضى الله عنه ان النبى صلى الله عليه وسلم يعتكف العشر الاواخر من رمضان حتى توفاه الله ثم اعتكف ازواجه من بعده متفق عليه مشكوة ص183 ج1 Aisha Radiyallahu Anha narrates that Rasulullah Salallahu Alayhi Wasallam would perform ie’tikaaf during the last ten days of Ramadhan until Allah Taala took him away, then his wives performed ie’tikaaf after him. عن ابى هريرة رضى الله تعالى عنه قال كان يعرض على النبى صلى الله عليه و سلم القران كل عام مرة فعرض عليه مرتين فى العام الذى قبض و كان يعتكف كل عام عشرا فاعتكف عشرين فى العام الذى قبض مشكوة ص183 ج1 Abu Hurairah Radiyallahu narrates that the Quraan would be presented to Rasulullah Salallahu Alayhi Wasallam once every year. It was presented to him twice the year he passed away and he would perform perform ietikaaf for ten days every year and he performed ie’tikaaf for twenty days the year he passed away. عن ابى سعيد الخدرى رضى الله عنه ان رسول الله صلى الله عليه وسلم اعتكف العشر الاول من رمضان ثم اعتكف العشر الاوسط فى قبة تركية ثم اطلع راسه فقال انى اعتكف العشر الاول التمس هذه اليلة ثم اعتكف العشر الاوسط ثم اتيت فقيل لى انها فى العشر الاواخر متفق عليه (مشكوة شريف) Abu Saeed Khudri Radiallahu Anhu Narrates that Rasulullah Salallahu Alayhi Wasallam would perform ie’tikaaf of the first ten days of Ramadhan, then he would perform ie’ttikaaf of the second ten days in a Turkish tent, then he would take his head out and say “I performed ie’tikaaf of the first ten days loking for this night (night of power), then I performed ie’tikaaf of the second ten nights, then I was told that it is in the last ten nights.” Q. Zaid was performing ie’tikaaf during the last ten days of Ramadhan. All of a sudden after 3 days news came that he has go for hajj, because of which he had to leave. Does he have to make up his ie’tikaaf of the last 10 days? If he has to, then how will he make them up? Can he join the qadah of last year with the ada of this year? A. Most preferably after Ramadhan he should perform ie’tikaaf of the full ten days and fast during the period of ie’tikaaf as well. However, this is not compulsory. If he wishes to, he may only make up the day that he broke his ie’tikaaf, that too will be enough. Making up the qadah of the previous year with the ada of the present year will not suffice. The qada will not be fulfilled. (258) Q. Can a mu’takif teach Quraan or not? If the children learn Quraan from him even out of ie’tikaaf. A. It is permissible to teach children Quraan in ie’tikaaf, however if the children are such that they do not understand the laws of purity, then such children should not be brought into the masjid. (262) Q. Can a mu’takif eat paan that has tobacco in the masjid? A. It is permissible as long as it doesn’t have a strong smell. (263) Q. Zaid is addicted to cigarettes and he can’t do without them. The question is that can he smoke cigarettes outside the masjid or inside the masjid? No one else in our community is prepared to sit for ie’tikaaf apart from Zaid. In such a situation should he be allowed to sit for ietikaf or should the ie’tikaaf be left out? Please also mention what things fall under human needs. Please explain in detail. A. The virtues of ie’tikaaf are numerous and so are its benefits. A lot of importance should be given to ie’tikaaf. When one goes out to answer the call of nature, then the need of smoking etc. may also be fulfilled after which the mouth should be thoroughly cleansed by doing wudu and miswak. Do not go into the masjid with foul smells of the mouth. (264) Q. A mu’takif has diarrhoea due to which he has to go home 15/20 times to relieve himself. What is the ruling? A. The above will not invalidate the ie’tikaaf. (266) Q. If a mu’takif goes into the house after answering the call of nature and speaks to his wife and children, picks up a book to bring back to the masjid, picks up bills, reads letters, speaks to visitors, takes a bath or washes his clothes or replies to letters. Can one do such actions in the state of ie’tikaaf? A. After relieving one’s self, one shouldn’t specifically attend to the above duties. Whilst one is leaving the house, one could greet his family members and visitors on his way out. One could bring the rest of the mentioned things into the masjid and read the letters in the masjid and reply to them. (267) Q. A mu’takifs house is a few steps away from the masjid. Can he do sehri, iftar and answer the call of nature at home? A. In all conditions one will answer the call of nature outside the masjid. And so will be the faradh ghusal. sehri and iftar is permitted in the masjid, hence it won’t be permissible for one to leave the masjid. If no one can bring food for the mu’takif, then he will be permitted to go and collect the food from home. If one is habituated with answering the call of nature at home, then he may do so. (268) Q. During ie’tikaaf whilst one is awake or sleeping ones wudu keeps breaking. Will it be necessary to always keep on making wudu? How is it to read tafseer and fiqhi books without wudu? A. It is preferable to stay in the state of wudu, it is not wajib to be always in the state of wudu. It is also preferable to read books of tafseer and fiqh with wudu. (268) Q. Should the ie’tikaaf of a woman in the house be nafil or sunnah? A. She can do nafil or sunnah ie’tikaaf. (270) Q. If no one in the community sat for ie’tikaaf. Will only the mature males be sinfull or mature males, females and children will also be sinful. A. Immature children aren’t answerable. A woman cannot perform ie’tikaaf in the masjid, she should ascertain a portion in her house for ie’tikaaf. If no one performs ietikaa, then everyone that is mature will be answerable for leaving out the sunnah of ie’tikaaf. (271) Q. If an immature child sits for ie’tikaaf what is the ruling? A. He will also be rewarded for the ie’tikaaf. (271) Q. If a mu’takif kisses his wife’s foreheadout of love without lust, will this invalidate the ie’tikaaf? A. It is not advisable to do such things during ie’tikaaf, however nor is the ietkaaf or the fast nullified and nor is it necessary for him to make up the ie’tikaaf. (273) Q.1. Can a mu’takif go out of the boundaries of the masjid to give the athaan? 2. Even though he can make wudu from the masjid with a utensil, can a mu’takif go out of the masjid to make wudu just so that he doesn’t make the masjid dirty? A. 1. If a mu’takif climbs the minaret of the masjid to give athaan and the door of the minaret is outside the masjid, this will not invalidate the ie’tikaaf (badaye, raddul muhtar, bahar and fath). However, I haven’t come across the ruling of giving athaan outside the masjid, but in sakbul anhur it is stated that one could leave the masjid to give the athaan and there is no mention of the minaret. (280) Q. A mu’takif was in ie’tikaaf, unexpectedly there was a janazah. The community requested the mu’takif (trying to seek blessing from his ie’tikaaf) to perform the janazah salah. The reason being that none of them would manage to perform the janazah salah correctly. According to shariah can the mu’takif perform the janazah salah or not? A. If a mu’takif leaves the masjid for janazah salah, his ie’tikaaf will break. (286) لو خرج لجنازة يفسد اعتكافه و كذا لصلاتها و لو تعينت عليه (هندية ج1 ص211) Q. If the courtyard of the masjid is not regarded as part of the masjid can a mu’takif come out of the masjid and perform taraweeh salah there? A. If salah with jamaah doesn’t take place in the covered area, then ie’tikaaf won’t be valid there. The reason being that the mu’takif will have to leave the masjid for jamaah. Ie’tikaaf should only be done in a masjid that has salah with jamaah. So that the mu’takif won’t have the need of leaving the masjid for jamaah. (289) Q. Is ie’tikaaf in a village which doesn’t have the conditions of jummah sunnah e mukadah alal kifaya or not? If it is muakadah, then does the mu’takif have to go for jummah salah to an area where jummah takes place or not? Will the muakadah ie’tikaaf break if he goes? A. It is not necessary to perform ie’tikaaf in a city and nor are the conditions of jummah necessary for ie’tikaaf. It is masnoon alal kifayah in any place, however, the masjid should be such that jamaah takes place in it. Jummah is not faradh on people living in villages nor is it sunnah e mukadah. Hence, it won’t be permissible for him to go to a city for jummah. If he leaves for jummah, his ie’tikaaf will be invalid. (292) Q. There are certain situations in which the mu’takif has to leave the masjid. In such situations how will the sunnah muakadah ie’tikaaf be fulfilled? If a mu’takif passes away, gets mad, gets arrested, the masjid caught fire or there was some sort of turmoil due to which the mu’takif had to run for his life. Or the mu’takif got sick, had to go to court or either his wife or children passed away. A. If in every masjid and locality ie’tikaaf takes place and if one was effected by such unforeseen circumstances, then the rest of the ie’tikaafs will suffice and sunnah alal kifayah will be fulfilled. If a masjid catches fire or some sort of difficulty arises and a mu’takif comes out of that masjid and immediately goes into another masjid, then his ie’tikaaf won’t break. (293) Q. Who can sit in ie’tikaaf from amongst the following: 1.Slave 2.leper 3. Blind 4.Ignorant 5.hermaphrfrodite 6.Transexual 7.One that doesn’t pray salah 8.One that is not fasting 9.Deaf 10.Semi-insane 11.Poor 12.Asetic 13. Debtor 14.Open sinner 15.Pregnant woman when she is close to delivery A. (The simple principle for the above is that) If a person’s body releases some kind of fluid or smell or people dislike something about him. He shouldn’t come to the masjid nor should he sit in ie’tikaaf (hence, if this applies to any of the above then they shouldn’t perform ietikaaf). (295) Q.A mu’takif needs to take fardh ghusal and there is not any water in the masjid. What should he do? Should he make tayamum then go out and make ghusal? A. He should make tayamum, then go out and make ghusal. (298) Q. A mu’takif left his shoes outside the masjid. After a while he realised that they could get stolen. Can he go and pick them up? A. If they are close to the boundary of the masjid then he may do so. (302) Q. A mu’takif keeps on talking about his business with people in the masjid, although he adheres to all the other laws of ie’tikaaf. A. His ie’tikaaf is valid although he will be deprived of the spiritual benefits of ie’tikaaf. (303) Q. A mu’takif phones from the masjid, the whole time he keeps informed of his business, wife and children. What is the ruling? A. There’s nothing wrong in keeping informed according to necessity. (303) Q. If a mu’takif mistakenly leaves the masjid what will the ruling be? A. His ie’tikaaf will be nullified. (305) Q. Can a mu’takif performing ie’tikaaf in his local masjid go to the Jamee masjid of that locality for jumah salah? A. It is permissible for him to go (if no jummah takes place in that masjid).)306) Q. If a mu’takifs one leg is in the masjid and the other outside the masjid will his ie’tikaaf break? A. No it won’t (322).قوله الخروج الخ المراد بالخروج انفصال قدميه Q. Can a mu’takif light candles and lamps in the masjid? A. If the candles do not emit awful smells, then it will be permissible. (322) Q. If hot water is far away and only cold water is available. Can one go to collect hot water? A. If by making wudu with cold water one would have to endure extreme difficulty or would get sick, then one could go and get hot water. (323) Q. Can a mu’takif make tayamum on the mat of the masjid (straw mat) or wall or not? A. If the mat (straw) has dust, then tayamum will be permissible. However, some books of fiqh mention that it is makroo to make tayamum on the walls of the masjid. (323) Q. Can a person sit for ie’tikaaf on the 20th after maghrib athaan? A. One ought to sit for ie’tikaaf just before sunset because as soon as the sun sets at the end of the month the month ends. Hence, if one sat for ie’tikaaf on the 20th after sunset, the amount of time that he delays will have an effect on the 10 days and it is sunnah to perform ie’tikaaf for full ten days. (324) Q. Is it permissible for one to perform ie’tikaaf in a masjid that is not waqf? How is the condition of ie’tikaaf only being in a masjid that is mentioned in behishti zewar? A. A masjid can only be a masjid in shariah if it is waqf. If the masjid is not waqf it can’t be a masjid. Although performing jumah and five times salah in it will be valid. However, a masjid that is waqf has virtues and ie’tikaaf should be done in a masjid that is waqf. (328) Q. If a person of one locality performs ie’tikaaf in another locality during the last ten days of Ramadhan, will his ie’tikaaf surfice for the rest of the people of his locality? Or does a person have to perform ie’tikaaf in the masjid of the locality? A. The masjid in which a mu’takif does his ie’tikaaf the obligation of ie’tikaaf will only be fulfilled for that masjid. The people of the locality should personally try and perform ie’tikaaf in their masjid instead of depriving themselves from the blessings of ie’tikaaf by calling someone else from another locality. (329) Q. Can a mu’takif put a bed in the masjid or not? Can he sleep on a bed or not? Can women put beds when they perform ie’tikaaf in their houses? Can she move around in the rest of the house without any need? A. A mu’takif could put a bed for ie’tikaaf on his spot and sleep on it. However, in today’s times putting beds in masjids is regarded to be disrespectful, hence precaution should be taken. This objection (of putting a bed in the place of ie’tikaaf) is not faced by women, hence permissible. If a woman leaves her ie’tikaaf area without any valid reason, then her ie’tikaaf will break. و للمراة الاعتكاف فى مسجد بيتها و هو محل (333)لصلوة فيه و لا تخرج منه اذا اعتكفت فلو خرجت بغير عذر يفسد واجبه و ينتهى نفله كذا فى مراقى الفلاح و الطحطاوى Q. Can a woman performing ie’tikaaf in her house cook food? If she has permission to go for Azaan and wudu then this is against the text of كافى which is: و يخرج لغائط او بول او جمعة شامى A. If there is not anyone else to cook the food then she can cook in the area designated for ie’tikaaf. All the laws of a masjid do not apply to the masjid of the house (area designated for ie’tikaaf). (335) Q. What is the ruling regarding a person that performs ie’tikaaf in a different locality for money? If ie’tikaaf is done in such a manner will the sunnah be fulfilled on behalf of the people of the locality or not? If the sunnah is not fulfilled, then will his ie’tikaaf be valid? Will he get rewarded for it? A. Making ie’tikaaf a business is not permissible. Taking money in lieu of performing ie’tikaaf is like selling it, which is impermissible. Such an ie’tikaaf is void of reward and nor has the sunnah ie’tikaaf been fulfilled on behalf of the people of the locality. (336) Ahsanul Fatawa (H.M.Saeed) Q. Performing ie’tikaaf during the last 10 days of Ramadhan is sunnah e muakadah alal kifayah. What is the meaning of alal kifayah? If ie’tikaaf is performed in only one masjid will it suffice the whole town or will it only be counted for that locality? Is it necessary that every locality should perform ietifaak? A. We couldn’t locate any specific reference on the subject. However, Shami has mentioned the sunniyah of ie’tikaaf to be similar to that of the performance of taraweeh. Three opinions have been narrated in the chapter of taraweeh of which preference has been given to the opinion that at least one masjid in every locality should perform taraweeh in order to fulfil the sunnah e kifayah. From this we deduce that ie’tikaaf also has the same ruling. (509) (أي سنة كفاية) نظيرها إقامة التراويح بالجماعة فإذا قام بها البعض سقط الطلب عن الباقين فلم يأثموا بالمواظبة على الترك لا عذر ولو كان سنة عين لأثموا بترك السنة المؤكدة إثما دون إثم ترك الواجب (2-442) أفاد أن أصل التراويح سنة عين فلو تركها واحد كره بخلاف صلاتها بالجماعة فإنها سنة كفاية فلو تركها الكل أساؤوا أما لو تخلف عنها رجل من أفراد الناس وصلى في بيته فقد ترك الفضيلة وإن صلى أحد في البيت بالجماعة لم ينالوا فضل جماعة المسجد وهكذا في المكتوبات كما في المنية وهل المراد أنها سنة كفاية لأهل كل مسجد من البلدة أو مسجد واحد منها أو من المحلة ظاهر كلام الشارح الأول واستظهر ط الثاني ويظهر لي الثالث لقول المنية حتى لو ترك أهل محلة كلهم الجماعة فقد تركوا السنة وأساؤوا ا(2-45) Q. Can a mu’takif leave the masjid for in the state of ie’tikaaf to make wudu for fardh, nafil or recitation of the Quraan? A. If the masjid has a place in which water can flow out of the masjid, then it won’t be permissible to leave the masjid. Otherwise it will be. If wudu is done for fardh, nafil, zikar or recitation of the Quraan, then the same ruling applies. (510) لااطلاق الطهور في عبالراتهم على انه صرح بجواز الخروج لوضوء النفل فى اشعة اللمعات عن الامداد...الخ Q. If a mu’takif left the masjid to answer the call of nature and the toilet is occupied. Should he wait outside the toilet or should he go back to the masjid and then come back after a while? Sometimes a person has to come back and forth a number of times. A. In such situations it is permissible for one to wait outside the toilet. (511) Q. Can a mu’takif walk around in the masjid? A. He can if there is a need to. (511) Q. If a woman experiences menses during ie’tikaaf, then will she have to make up the days she had menses or not? A. She will only have to make up the first day that she experienced menses. (512) Kifayatul Mufti (Darul ishaat) Q. Should a mu’takif make zikar extensively or should he recite the Quraan extensively? A. Recitation of the Quraan, salah and the zikar are all very good acts. (244) و يلازم التلاوة و الحديث و العلم و التدريس و سير النبى صلى الله عليه و سلم (1-212) Q. If a mu’takif has the need to do fardh ghusal, when he goes to make fardh ghusal, can he quickly wash he’s soiled clothes and can he bring water back with him on his way to the masjid? If he does these things will his ie’tikaaf break or still be valid? A. If the ie’tikaaf is wajib i.e. (if one takes an oath to make ie’tikaaf) one will only be allowed to go out of the masjid for a period in which he can perform ghusal. It won’t be permissible for him to spend time washing his clothes or fill water. If he does so, then he will have to make up his ie’tikaaf again. However, if it is ie’tikaaf e nafil or sunnah i.e. (last ten days of ramadhan) then, it will be permissible to wash his clothes and fill up water as long as he left the masjid to make ghusal. (246) و يرجع الى المسجد كما فرغ من الوضؤ و لو مكث فى بيته ساعة فسد اعتكاف عند ابى حنيفة (1-212) و ليس كالمكث بعدها ما لو خرج لها ثم ذهب لعيادة المريض او الصلاة جنازة من غير ان يكون خرج لذا قصدا فانه جائز (2-445) Imdadul Fatawa (Maktaba Darul Uloom Karachi) Q. It is written in various books of fiqh and in bahishti gohar that silence during ie’tikaaf is makroo e tahreemi (severely disliked). Hence, how much of silence is makroo e tahreemi? It is my habit that after esha when I go to sleep I carry out the pass anfaas zikar. Which I learnt from hazrat. So will this also be counted as silence? Will reading deeni books or bayan books also be regarded as silence? Can a mu’takif talk if he has to? If one remains completely silent and uses signs or wrights down what he needs, won’t this be a difficulty upon him? A. فى الدر المختار و يكره تحريما صمت ان اعتقده قربة و الا لا لحديث من صمت نجا و يجب اى الصمت كما فى غرر الاذكار عن شر و تكلم الا بخير From the above maxim it is clearly understood that the silence you are practicing is not makroo but instead it is good. However, if one regards silence to be an act of worship, then it will be makroo (disliked). (184) Q. 1.If person suffers from weakness and can’t sit in ie’tikaaf for the entire 10 days and decides to sit only on the 3 or 5 or a few days between 21-30. Then, will he receive the rewards of sunnah ie’tikaaf? 2. During the last 10 days of sunnah ie’tikaaf, can a mu’takif take a bath for jummah or to cool one’s self? If he leaves for the mentioned reasons, then will he’s ie’tikaaf break or facilitate or is it permissible while not invalidating? What is regarded as coming out of the masjid? Is it the boundary of the masjid or is it that area that has been ascertained for salah? If the bathroom is within the main door, then will bathing in it or bathing outside be equal? A. 1.Sunnah ie’tikaaf is conditional on 10 days, if the condition is not found, that which it is conditioned upon won’t be found. And 10 days is the sunnah. A part of the sunnah in the condition of infirad (single practice) doesn’t constitute a part of the sunnah in the state of ijtimaa with the rest of the parts and nor has it been established. 2. It will invalidate the day the ie’tikaaf started however for the rest of the day’s it will be an apprehension and a facilitator. However, for oaths the total will be invalid and the masjid will be regarded to be the area in which salah is performed and not the whole boundary. (185) Imdadul Ahkaam (Maktaba Darul Uloom Karachi) Q. An Alim that keeps on travelling has settled down in our area since the past 2 years. He mentioned in his lecture “the sitting of people in ie’tikaaf during the month of Ramadhan is a very good thing. If that is not possible for everyone, then at least one person should sit, even then it will suffice on behalf of the rest of the people. People think that why doesn’t he sit himself. I would love to sit but I can’t due to a few factors: 1.There is not any one to stay in my house 2.Nor do I have any relatives or family 3.In front of my house there’s an empty field due to which my wife and children are always scared and feel uneasy that is why I can’t sit for ie’tikaaf”. I also feel that the reasons the molana has given are valid and I also know that stones fall on his house at night. Are the reasons he has given valid according to shariah? A. The above mentioned excuses are valid. In such situations it is not advisable for him to sit in ie’tikaaf. (143) Q. In the state of ie’tikaaf after eating sehri a mu’takif went out to gargle his mouth. At the particular time there was water in the masjid as well. He didn’t remember that there was water in the masjid nor did he remember that he was in ie’tikaaf. As soon as he gargled he immediately returned to his place in the masjid. In this condition is his ie’tikaaf valid or not? After eating sehri is gargling a natural need or not. If his ie’tikaaf broke does he have to make it up or not? A. It is a shari need to gargle ones mouth after sehri.لما فيه من صيانة الصوم عن بقايا الطعام فى الفم. For this reason it is permissible for him to leave the masjid as long as there is no water in the masjid or it is not possible for one to gargle from the masjid. If there is water in the masjid and it is possible for him to gargle from the masjid, then if he leaves his nafil/sunnah ie’tikaaf it will end and ie’tikaaf e wajib (ie’tikaaf due to an oath) will be nullified. It is mentioned in maraqiyul falah فان خرج ساعة بلاعزر معتبر (فى عدم الفساد) فسد الواجب و انتهى به غيره اى غير الواجب و هو النفل اذ ليس له حد اه . Hence, leaving the masjid to gargle will be a valid excuse and the presence of water in the masjid invalidates this excuse if the mu’takif knows that there is water in the masjid. If the mu’takif is unaware of water being present in the masjid, then his coming out of the masjid doesn’t invalidate the ie’tikaaf if it is ie’tikaaf e nafil or sunnah. (144) Q. A mu’takif chooses a spot in the masjid, is he only supposed to stay in his spot or can he sleep, eat, recite the Quraan and perform salah in any other area of the masjid without any genuine need? A. It is not necessary to stay in ones ie’tikaaf spot. It is better to stay there for nafil acts of worship and zikar. Apart from that one can go to any other area of the masjid at any given time. (145) Q. Can a mu’takif shave and trim his hair whilst in ie’tikaaf? A. It will be permissible as long as the barber is outside the masjid. (146) Q. A mu’takifs nature is such that he doesn’t want to ask someone else to bring water for him. Hence, is it better for one to leave the masjid and bring water or tell others to bring water? A. If he can tell a second person to bring water for him without inconveniencing him, then he should send that person. However, if the second person will be inconvenienced, then he should go and get it himself. (146) Q. The masjid in which Zaid is performing ie’tikaaf has a Jamee masjid close by (and no jummah takes place in the masjid in which he sits for ie’tikaaf). And another Jamee masjid is just a bit further than the first one. Zaid has a habit from the very beginning of going to the Jamee masjid that is a bit further away. Can Zaid go to the masjid that is slightly further away? A. I haven’t come across any clear maxim pertaining the issue however, Alamghiriyah has the following: اى للخلاء الى البعيد فان مضى بطل اعتكافه كذا فى السراج الوهاج. From this we understand that the maslah has a difference of opinions. The most precautious view would be that he should pray in the masjid that is near him. (148) Q. Can Zaid stay over after jummah to listen to a lecture? A. It will be makroo (disliked) for him to stay over. It would be best for him to leave right after he performs his sunnah prayers after jummah salah. (148) Q. Is it permissible for one to clean the masjid and give athaan whilst in ie’tikaaf? A. The rulings for a mu’takif in giving athaan and takbeer is just like a person that is not in ie’tikaaf. However, he shouldn’t do anything that would cause him to leave the masjid (meaning that he could clean the masjid as long it doesn’t cause him to leave the masjid). (150) Q. A person that has the habbit of exercising, can he exercise in the masjid whilst in ie’tikaaf? A. Exercising in the masjid is disrespectful and coming out of the masjid in the state of ie’tikaaf is impermissible. Therefore, one shouldn’t exercise in the state of ie’tikaaf. However, if one feels uneasy then, he may exercise in seclusion. (150) Fatawa Raheemiyah (Darul Ishaat) Q. During the last 10 days of Ramadha ie’tikaaf is sunnah e muakadah alal kifaya. If one breaks it due to an excuse or if one mistakenly breaks it, then will qada be necessary or not? A. In the above mentioned situation the day the ie’tikaaf broke one will have to makeup that day only with a qadah fast. However, it would be preferable that one should take precaution and stay away from differences of opinions (amongst ulama) and should makeup up 10 days with fasts after Ramadhan. (275) فيقضى اليوم الذى افسده لاستفلال كل يوم بنفسه شامى (2-180) Q. A mu’takif is already in the state of wudu and has already performed acts of ibadah in this state. He wants to perform wudu again. Can he leave the masjid for this? A. If a mu’takif is in the state of wudu, then he won’t be allowed to leave the masjid to make a fresh wudu. (277) Q. A person in ie’tikaaf is not in the state of wudu and wishes to sleep in the state of wudu. Zaid says that a person can’t leave the masjid for masnoon or mustahab ghusal, then he may certainly not leave the masjid to make wudu for the sake of sleeping in the state of wudu. A. When one doesn’t have wudu and he wishes to sleep in the state of wudu. And it is advised that a mu’takif ought to have wudu most of the time and also sleeping in the state of wudu is encouraged, then he may do so. After making wudu one should at least perform two rakats of tahiyatul wudu, then sleep. Analogising it with the ghusal of jumah and ghusle mustahab is incorrect as jumah salah is valid even without ghusal. (277) Q. The Imam of the masjid is in ie’tikaaf. Can the Imam of taraweeh who is not in the state of ie’tikaaf join him in iftaar? A. It is preferable for the hafiz (Imam of taraweeh) to break his fast outside the masjid in his room. If he makes the intention of nafil ie’tikaaf, then he may break his fast with the mu’takif. When entering the masjid with the dua: اللهم افتح لى ابواب رحمتك (oh Allah open your doors of mercy form me) One should also say نويت الاعتكاف ما دمت فى المسجد (I make the intention of ie’tikaaf as long as I am in the masjid). (278) It is mentioned in Alamghiri: و يكره النوم و الاكل فيه لغير المعتكف و اذا اراد ان يفعل ذالك ينبغى ان ينوى الاعتكاف فيدخل فيه و يذكر الله تعالى بقدر ما نوى او يصلى ثم يفعل ما شاء. كذا فى السراجية (6-215) Q. During the last 10 days of Ramadhan people perform ie’tikaaf and they erect tents (small rooms) on their sleeping spots. These sheets belong to the masjid. Every tent has a light bulb inside. What is the ruling concerning using the masjids property and concerning those people in ie’tikaaf who spend the day sleeping in the masjid and the nights conversing with each other? A. It is preferable to erect tents for the people in ie’tikaaf and there is nothing wrong in using the sheets of the masjid as long as it was given to the masjid for that purpose. If the sheets were bought from the money of the masjid, then it won’t be permissible to use them. People should use their own sheets. Using the electricity of the masjid is permissible as long as long as it is during the hours it is normally used, it shouldn’t be used after the set usage time. Therefore, if electricity is used in access then, the mu’takifeen should contribute towards the electricity so that the masjid may have no claims against them. A mu’takif can speak if necessary. It is inappropriate to speak about unnecessary worldly things in the masjid even if it is not something that has to do with sin. It is mentioned in a hadith that when a person talks about worldly things in the masjid the the angels say اسكت يا ولى الله (be silent oh friend of Allah) if he doesn’t stay quiet and he keeps speaking, then the angels say اسكت يا بغيض الله (be silent oh whom Allah hates) if he carries on talking worldly talks then he says اسكت لعنة الله عليك (be silent may Allahs curse be on you). The people in ie’tikaaf are there to worship Allah and earn Allahs pleasure and to earn rewards. By engaging in worldly talks, there are attaining only the curses of the angels rather than rewards. It is therefore best for the mu’takifeen not to gather together. They should rather stay in their tents and individually engage in tilawat, dua, nafwafil, zikar, durood and sleep as is necessary. Those worldly acts that aren’t suitable outside the masjid for non-mu’takifeen how can they be permissible for a mu’takif in the masjid. Hence, it is mentioned in Majlisul-Abrar: و يلازم قرأة القران و الحديث و علم الدين و سير النبى صلى الله عليه و سلم و قصص الانبياء و حكايات الصالحين و كتابة امور الدين و اما التكلم بما ليس بخير فانه مكروه لغير المعتكف فما ظنك للمعتكف فى المسجد. People in ie’tikaaf should recite the Quraan, the ahadeeth,books of deeni knowledge, the biography of Rasulullah (Salallahu Alayhi Wasallam) and the stories of the Ambiyaa (Alayhimusallam). And futile talks are makrooh for people not in ie’tikaaf, how much more will it be for people in ie’tikaaf in the masjid? (279) Q. What do the Ulama of deen and the Muftis have to say about concealing one’s self in the corner of the masjid in ie’tikaaf during the last ten days of Ranadhan? Is it an act of sunnah or bidah to conceal one’s self with a cloth? Please reply with references. A. It is mustahab for a mu’takif to erect a tent for himself in the corner of the masjid, using a sheet or something else. It serves the purpose of allowing him privacy together with other benefits. It is not an act of bidah as it has been established that Rasulullah Salalllahu Alayhi Wasallam erected a tent using straw mats. However, the mu’takifeen should bear in mind that they do not occupy more space than necessary and that they do not cause any harm to the people performing salah. They shouldn’t make an obstacle for the rows (saffs). It is mentioned in Mirqaat عن عائشة رضى الله عنها قالت كان رسول الله صلى الله عليه و سلم اذا اراد ان يعتكف صلى الفجر ثم دخل فى معتكفه رواه ابو داود و ابن ماجة (قوله صلى الفجر ثم دخل فى معتكفه بصيغة المفعول اى مكان اعتكافه الى قوله وتاولوا الحديث بانه صلى الله عليه وسلم دخل فى المعتكف و انقطع و تخلى بنفسه فانه كان فى المسجد يتخلى عن الناس فى موضع يستتر به عن اعيان الناس كما ورد انه اتخذ فى المسجد حجرة من حصير (4-329). It is mentioned in Mazahir e haq: When he (Salallahu Alayhi Wasallam) would complete his morning salah, he would go in to his enclosure made of straw so that he could seclude himself from the rest of the people. It is mentioned in Majlis e Abrar:و اصل ما فى الصحيحين انه عليه السلام اعتكف العشر الاول من رمضان ثم اعتكف العشر الاوسط فى قبة تركية ثم اطلع رأسه . Rasulullah Salalahu alayhi Wasallam sat for ie’tikaaf in the first ten days of Ramadhan. Then, he sat for ie’tikaaf in the second ten days of Ramadhan in a Turkish tent. Then he took his head out of the tent and said… From this we understand that making a tent from cloth was the sunnah of Rasulullah Salallahu Alayhi Wasallam. Therefore, one cannot deem it as a bidah. (280) Q. Can a mu’takif sleep on a bed in the masjid? A. A person in ie’tikaaf may sleep on a bed in the masjid.كما فى سفر السعادة و ابن ماجة ان رسول الله صلى الله عليه وسلم كان اذا اعتكف طرح له فراشه او يوضع له سريره وراء اسطونة التوبة (6-18) Q. Must a mu’takif perform two rakahs tahiyatul wudu and tahiyatus salah after every wudu? A. He should pray tahiyatul wudu, tahiyatul masjid will suffice once a day.و تستحب التحية لداخله فان كان ممن يتكرر دخوله كفته ركعتان كل يوم (الاشباه) و فى الحموى و فى السراج الوهاج فان قيل هل تسن تحية المسجد كلما دخله ام لا قيل فيه خلاف قال بعضهم نعم لانه معتبر بتحية الانسان فانه يحيه كما لقيه و قال بعضهم مرة واحدة وهذا اذا كان نائيا (اى بعيد) ام اذا كان جار المسجد لا يصليها كما لايحسن لاهل مكة طواف القدوم (الاشباه-559) (282) Q. There’s an area that doesn’t have a masjid, but theres a house in which five times salah takes place. Will the ie’tikaaf be valid in this place and will this ie’tikaaf be regarded as sunnah e muakadah ie’tikaaf? In the event that the ie’tikaaf is not performed will the whole locality be sinful? Or what other option is there? A. Since there is no masjid in the area, then ie’tikaaf should take place at the place where five times salah with jamah is performed. It is hoped that the reward of sunnah e muakadah will be attained. If the ie’tikaaf is not done, then the sin will remain. Therefore, an effort should be made to observe the ie’tikaaf, because acceptance lies in the hands of Allah.و قالو لما سقط عن المراة فى صلوتها المسجد الجامع كذالك سقط فى اعتكافها المسجد الجامع (رسائل الاركان 229) (282) Note: Although one will get the reward of jamah by performing salah in a place other than the masjid, the reward of performing salah with jamah in a masjid will not be attained. For this reason effort should be made to build a masjid. (282) Q. Although we had a masjid in the area, it has been demolished and salah now takes place in a madrassah. Can ie’tikaaf be observed there? By observing ie’tikaaf will sunnah e muakadah ie’tikaaf take place? A. If it is not possible to observe ie’tikaaf in the demolished masjid and there is another masjid in the area, then ie’tikaaf should be done there. Ie’tikaaf in the madrassah will not be valid. If there is not any other masjid in the area then the ie’tikaaf will valid inshallah. (283) Q. Working people here in England seldom sit in ie’tikaaf. Most of those that sit are those that don’t work in factories, but they receive a weekly allowance. They need to present themselves at the government office and sign for the allowance. If they do not present themselves at the office, then they do not receive their allowance. Can one leave the masjid to sign the allowance form or not? A. If they are unable to support themselves without the allowance then they may leave the masjid and as soon as they sign the forms they should return to the masjid. Thereafter, they should repeat a day of ie’tikaaf out of precaution. If ones sustainability does not rely on the allowance, then it won’t be permissible for one to leave. If he leaves, his ie’tikaaf will break and he will be sinful of nullifying the ie’tikaaf. (283) Q. The people sitting in ie’tikaaf erect tents in the centre rows due to which people can’t stand there and they have to stand behind that row. What is the ruling pertaining obstructing people in such a manner? A. If the space occupied by the Ie’tikaaf tents is needed at the time of salah, then opening the tents will be necessary. If they do not open the tents then they will be sinful. (287) Fatawa Mufti Mahmood (Ishtiyaq A Mushtaq Press) Q. I took a vow to sit for ie’tikaaf during the last ten days of Ramadhan. I didn’t manage to sit in ie’tikaaf but intend to do so after consulting the Ulama during a good season. Some of the Ulama are of the opinion that I can only sit in Ramadhan. For me the most appropriate would be to sit during a good season (weather). Please give me your opinion. A. You had taken an oath to sit during Ramadhan for ie’tikaaf and you didn’t. Now you may sit for ie’tikaaf during any month or season that you like in the state of fasting. Fasting will be necessary and making up the Qadha of the vow will also be necessary.كما فى الدر المختار و شرط الصوم صحة الاول اتفاقا فقط على المذهب و ايضا قال فيه و ان لم يعتكف رمضان المعين قضى شهرا غيره بصوم مقصود الخ (2-142) (521) Fatawa Haqaniyyah (J.D.U.Haqaniyyah) Q. If a mu’takif mistakenly breaks his fast, will his ie’tikaaf be valid or not? A. Fasting during masnoon and wajib ie’tikaaf is a condition, hence if ones fast breaks due to some reason the ie’tikaaf will get invalidated as well. However, if he remains seated in ie’tikaaf, then it will be invalid. لما قال العلامة الحصكفى و شرط الصوم لصحة الاول اتفاقا على المذهب قال العلامة ابن عابدين قلت و مقتضى ذالك ان الصوم شرط ايضا فى الاعتكاف المسنون لانه مقدر بالعشر الاخير حتى لو اعتكفه بلاصوم لمرض او سفر ينبغى ان لايصح عنه بل يكون نفلا (2-442) (196) Q. If a mu’takif dies whilst in ie’tikaaf, then will someone else have to take his place to complete his ie’tikaaf? A. Performing ie’tikaaf during the last ten days of Ramadhan is sunnah. Ie’tikaaf for just a few days will not fulfil the sunnah. If a mu’takif dies in the state of ie’tikaaf his ie’tikaaf is incomplete. If there is not any other person in ie’tikaaf apart from him then all the rest of the locality will be answerable. (198) قال العلامة ابن عابدين (قوله اى سنة كفاية) نظيرها اقامة التراويح بالجماعة فاذا قام بها البعض سقط الطلب عن الباقين فلم ياثموا بالمواظبة على الترك بلاعذر و لو كان سنة عين لاثموا بترك السنة الموكدة اثما ترك الواجب(2-442) Q. Can a mu’takif lead janazah salah? Will his ie’tikaaf be effected if he leads? A. Leaving the masjid during wajid or sunnah ie’tikaaf without a shari need invalidates the ie’tikaaf. However, if one makes a condition that he will leave, then in such a situation leading or praying janazah salah will not invalidate the ie’tikaaf. However, leaving the masjid without putting the condition at the beginning of the month will invalidate the ie’tikaaf. The rulings of nafil ie’tikaaf are more relaxed, hence one in nafil ie’tikaaf can do so even without putting a condition and his ie’tikaaf won’t be nullified. (199) لمل قال العلامة عالم ابن العلاء ولا يخرج لاكله و شربه ولا لعيادة المريض ولا لصلوة جنازة ...ولوشرط وقت النذر والالتزام ان يخرج الى عيادة المريض و صلوة الجنازة و حضور مجلس العلم يجوز له ذالك...و اما فى الاعتكاف النفل فلاباس بان يخرج بعذر و بغير عذر(التاترخانية ) Q. A masjid in which salah doesn’t take place constantly with jamah or doesn’t have jamah at all. In such a case what is the ruling if a mu’takif goes to another masjid for jamah? A. It is necessary for men to sit for ie’tikaaf in masjids that have jamah. However, for some reason if jamah doesn’t take place in the masjid, then it will be permissible for a mu’takif to go to another masjid to perform salah with jamah. However, if he doesn’t go then it won’t have any effect on his jamah. (200) قال العلامة علاء الدين الحصكفى فى مسجد جماعة هو ماله امام و مؤذن اديت فيه الخمس ام لا و عن الامام اشتراط اداء الخمس فيه صححه بعضهم و قال لايصح فى كل مسجد و صححه السروجى و اما الجامع فيصح فيه مطلقا اتفاقا قال ابن عابدين و ان لم يصلوا فيه الصلوة كاها... و ايضا قال الحصكفى حرم عليه الخروج الا لحاجة الانسان طبيعة كبول و غائط و غسل...او شرعية كعيد و اذان لو مؤذنا و باب المنارة خارج المسجد (2-440) Q. If the masjid in the area doesn’t have jummah salah, how far can a mu’takif go to perform jummah salah? A. A mu’takif may go to a city to perform jummah. If the city is far then one may not leave the masjid before zawal. One should leave for such a destination that one can reach on time and easily perform fardh and sunnah salahs. As soon as one prays the fardh salah, one should return to the masjid. However, if one performs the sunnahs after the salah then the ie’tikaaf won’t break. (201) قال فى الهندية و يخرج للجمعة حين تزول الشمس لاتفوته الخطبة و الجمعة و اذا كان بحيث تفوته لم ينتظر زوال الشمس لكنه يخرج فى وقت يمكنه ان ياتى الكامع فيصلى اربع ركعات قبل الاذان عند المنبر و بعد الجمعة يمكث بقدر ما يصلى اربع ركعات او ستا على حسب اختلافهم فى سنة الجمعة(1-212) Q. Due to the family being sick or due to some incident, can one leave ie’tikaaf or not? A. It is permissible to leave ie’tikaaf due to some certain danger which would afflict one’s life, wealth or family. In such cases if a mu’takif exits the masjid his ie’tikaaf will be nullified, but he won’t be sinful. If the masjid is demolished or if one is forced out of the masjid, one should immediately go into another masjid. In such a case the ietikaaaf will be intact. (202) لما قال العلامة فخر الدين الزيلعى و كذا لو خرج للجنازة يفسد اعتكافه و كذا لصلوةها لو تعينت عليه او لانجاء الغريق او الحريق او الجهاد اذا كان النفير عاما او لاداء الشهادة كل ذالك مفسد بخلاف الخروج لحاجة الانسان لانها معلومة الوقوع فتكون مستثناة و لهاذا لو انهدم المسجد الذى هو فيه فنتقل الى مسجد اخر لم يفسد اعتكافه لضرورة لانه لم يبق مسجدا بعد ذالك ففات شرطه و كذا لو تفرق اهله لعدم الصلوة الخمس فيه و لو اخرجه ظالم كرها او خاف على نفسه او ماله من المكابرين فخرج لا يفسد اعتكافه (تبين 1-351) قال العلامة الحصكفى لو شرط وقت النذر ان يخرج لعيادة مريض و صلوة جنازة و حضور مجلس علم جاز ذالك فليحفظ (الدر 2-146) قال الغلامة الحصكفى اما ما لا يغلب كانجاء غريق و انهدام مسجد فسقط للاثم لاللبطلان و الا لكان النسيان او لى بعدم الفساد كما حقق الكمال خلافا لما فصله الزيلعى حيث جعل الخروج لعيادة المريض و الجنازة و صلوتها و انجاء الغريق و الحريق و الجهاد اذا كان النفيلر عاما و ادء الشهادة مفسدا بخلاف خروجه الى مسجد اخر بانهدام المسجد او تغرق اهلها لعدم الصلوة الخمس فيه و اخراج ظالم كرها و خوفه على نفسه او ماله من المكابرين(رد2-449) Q. If one mistakenly leaves his place of ie’tikaaf by mistake, what is the ruling? A. Leaving ones place of ie’tikaaf mistakenly doesn’t invalidate the ie’tikaaf according to Sahibayn. However, according to Imam Abu Hanifa the ie’tikaaf breaks. There is more precaution in acting on Imam Abu Hanifas view. (203) قال برهان الدين ولو خرج من المسجد ساعة بغير عزر فسد اعتكافه عند ابي حنيفة رحمه الله تعالى لوجود المنافى و هو القياس و قال لا يفسد(الهداية ج1-212) Q. Can a mu’takif read newspapers and articles during ie’tikaaf? In a similar manner can one keep a radio so that he can listen to the news? Newspapers normally have unbefitting pictures, when radios only have voices? Is listening to news also an act of worship or worldly act? The person that does these things has been warned. But because he is a retired teacher, hence he thinks of himself to be a mujtahid and is not ready to stop. Please inform us of the correct etiquettes of the masjid. A. The sole purpose of ie’tikaaf is to gain the pleasure of Allah. For this reason one ought to busy themselves in those forms of worship that lead to the pleasure of Allah Taala. The Fuqha have advised recitation of the Quraan, Ahadith, Deeni books and lots of nawafil. Therefore, a mu’takif should busy himself in doing those things and shouldn’t waste time reading newspapers and listening to the news. It is not permissible to take pictures or devices of futile play into the masjid. Therefore, it won’t be permissible for a mu’takif to read newspapers or listen to the news during ie’tikaaf. (208) لما قال العلامة حصكفى رحمه الله تكلم الا بخير وهو ما لااثم فيه و منه المباح عند الحاجة اليه لا عند عدمها...كقرأة قران و حديث و علم و تدريس فى سير رسول عليه الصلوة و السلام و قصص الانبياء عليهم السلام و حكاية الصالحين و كتابة امور الدين (الدر2-449) Khairul Fatawa (Maktaba Imdadiyyah) Q. When we go out for jamaat, then people involved in jamaat say that we should also make the intention of ie’tikaaf even though we do not know how long we will be sitting in the masjid for. A. It is correct to make the ie’tikaaf as you have explained and you should also make the intention that as long as you are in the masjid you will be in ie’tikaaf. (128) ليس لاقله تقدير على الظاهر حتى لو دخل المسجد و نوى الاعتكاف الى ان يخرج منه صح هكذا فى التبين اه (عالمغيرى 1-211) Q. Is it necessary for a woman to take the permission of her husband if she wishes to sit for nafil ie’tikaaf? A. A woman should take permission from her husband before sitting in ie’tikaaf. (128) فيصح من المرأة و العبد باذن المولى و الزوج ان كان لها زوج كذا فى البدئع (عالمغيرى 1-211 Q. A person sits for ie’tikaaf e wajib for 3 months. If he doesn’t cut his pubic hair, then will he be sinful? If he does this, then what should he do? A. روى مسلم عن انس بن مالك رضى الله تعالى عنه وقت لنا فى تقليم الاظفار و قص الشارب و نتف الابط ان لا نترك اكثر من اربعين ليلة نقله فى الشامية و فى الدر المختار و كره تركه (اى تحريما) وراء الاربعين (5-269) From the above hadith and the fiqhi maxim it is understood that it is necessary to shave ones pubic hair within 40 days. Hence it is a shari need and needs that cannot be fulfilled in the masjid allow a person to leave the masjid. Therefore, if a mu’takif leaves the masjid to shave his pubic hair, it will be permissible. Other than that, nails and other hairs may be cut in the masjid. The nails and the hair may be wrapped in a cloth and disposed from the masjid. It would be best for a person not to specially leave the masjid to shave ones hair, instead when one feels like answering the call of nature, then one should also shave. It would be best for one to practice on this because we could not locate a clear maxim. The permissibility of visiting a sick person at the time one leaves the masjid to relive himself has been mentioned in bahar from badayi and it is from this that we have deduced the maslah.(131) Q. How should a woman ascertain a place for ie’tikaaf in her home? If a woman takes a vow to sit in ie’tikaaf and at night it gets hot inside, and if she does it outside it gets hot there during the day? A. After one (woman) ascertains a spot for ie’tikaaf it is not permissible for her to change that spot regardless of whether it is inside or outside. If it gets hot on should use a fan. If it is uncontrollable then one can even end the ie’tikaaf or one shouldn’t sit in ie’tikaaf at all. (143) Q. Is ie’tikaaf for woman just as emphasized as it is for men? If women don’t sit will they be sinful as well? A. It is also sunnah for women to sit in ie’tikaaf and if there is someone sitting for ie’tikaaf in the locality then, they won’t be sinful. (143) Q. There is a hakeem (doctor) that sits for ie’tikaaf every year during Ramadhan. He sits by the masjid window and gives medicines to his patients. He also takes money there. Is this permissible? A. A doctor may examine his patients and prescribe medicines. However, one shouldn’t sell medicines. (145) لانه منقطع الى الله فلاينبغى له ان يشغل بامور الدنيا (شامى 2-186) Fatawa Darul Uloom Deoband (Darul Ishaat) Q. Without any necessity if a person performing nafil ie’tikaaf leaves the masjid before one day and night (24 hours), then will it be wajib for him to make up the ie’tikaaf? If he stayed in the masjid for more than a day and a night, then he came out, but this was before Ramdhan could end. Then will this also be sufficient or will one have to make up the whole month? A. If a person breaks ie’tikaaf e nafil, then one doesn’t have to make it up regardless of whether he broke the ie’tikaaf before one day and night or after. Whatever amount one does will be regarded as nafil ie’tikaaf. The reason being that the least one can sit in ie’tikaaf is one minute and nor is fasting a condition as opposed to wajib, which if one breaks it will be necessary to makeup and fasting is a condition.(504) Q. Will the courtyard, veranda of the masjid be included in the masjid? A. The intention of the builders of the masjid will be taken into consideration. If they regarded the courtyard or veranda to be part of the masjid, then it will be part of the masjid. However, if they didn’t, then it won’t be part of the masjid. Normally it is understood that the veranda that is joint to the carpet of the masjid is and that which is not joint to the carpet of the masjid is not part of the masjid. (507) Q. If a person decides to sit for ie’tikaaf on the 21st just after eating sehri before subah saddiq, then will his ie’tikaaf be valid. A. It is sunnah that one should sit for ie’tikaaf on the 20th of Ramadhan before sunset. Rasulullah Salallahu Alayhi Wasallam would sit for full ten days during the month of Ramadhan which would commence from the evening of the 20th. However, in the above mentioned situation the ie’tikaaf will be valid (but it will be nafil). (508) Q. A person sat for ietikaf during the last 10 days of Ramadhan and he fell sick due to which he broke his ie’tikaaf. After he gets better should he repeat his ie’tikaaf or not? While he was sick he missed out 5 of his fasts. Can he make up those fasts with his ie’tikaaf? A. It is mentioned in Durr: و شرط الصوم لصحة الاول اتفاقا فقط على المذهب قوله لصحة الاول اى المنذور شامى. فلو شرع فى نفله ثم قطعه لايلزمه قضاءه لانه لايشترط له الصوم على الظاهر من المذهب الخ اما النفل فله الخروج.قوله اما النفل اى الشامل للسنة المؤكدة طحطاوى شامى الخ. From the above it is apparent that it is not necessary for one to make up the last 10 days of ie’tikaaf. Allama Shami (Rahimahullah) has also mentioned a difference of opinion from Muhaqiq ibnul Humam (Rahimahulaah) however, majority of texts and commentaries also suggest that it is not necessary for one to make up the last ten days of ie’tikaaf. And making up should only be done for wajib ie’tikaaf. From this we deduce that he will only have to make up the 5 fasts that he missed. If he decides to make up ie’tikaaf as well as the fasts, then could be kept with the ie’tikaaf and both will be valid. (514) Fatawa Deeniyah (Husainiyyah Rander) Q. Can a person sit for ie’tikaaf in an ibadat khana or is a masjid necessary for ie’tikaaf? A. A mu’takif should sit in a masjid in which five times salah takes place with jamaah. It won’t be correct for a mu’takif to sit in an ibadat khana (a place where five times salah doesn’t take place) (80) Q. When a mu’takif goes out to answer the call of nature, that period is not enough for him to fulfil his need (addiction) of eating tobacco. Due to necessity can he leave the masjid? A. Firstly, one should try and stop the habit if eating tobacco so that it doesn’t cause any disturbance to the angels and the musalees. However, if one is addicted and without taking it one would be restless, then it will be permissible for him to leave the masjid and his ie’tikaaf won’t be invalidated. (87) Q. Can a mu’takif eat in the wudu place or the veranda/foyer of the masjid? A. A mu’takif is allowed to eat and drink in the masjid, however caution should be taken that the masjid doesn’t become dirty. If one leaves the masjid to eat, then his ie’tikaaf will break. (91) Q. The masjid in our town has been demolished due to extensions on the masjid. Presently, five times salah and jummah is taking place in a boarding school. Now Ramadhan has come and lots of people are intending to do ie’tikaaf during the last ten days of Ramadhan. Can they perform ie’tikaaf in the boarding hall? Will it be permissible to perform ietikaaaf there? A. It is necessary for ie’tikaaf to be done in a masjid. For this reason in the above scenario it won’t be permissible to do ie’tikaaf in the masjid hall. (93) Mahmoodul Fatawa (Maktaba Anwar) Q. A wall of the Jamaat khana was demolished and then extended. What is the ruling of the extended area? A. The cause of the extension is apparent that they want to extend the masjid. It is as though they want to join the extended part to the masjid. Now that the extended part is also part of the masjid, then why are you doubting in doing ie’tikaaf in that area. (390) Kitabul Fatawa (Zam Zam) Q. Which is the best place for ie’tikaaf? A. Ie’tikaaf can be performed in any masjid that has five times daily salah. However, the best place would be the Masjidul Haraam in Makkah, then Musjidu Nabawi, then Masjidul Aqsa and after these the Jamee masjid.(449) فافضل الاعتكاف ان يكون فى مسجد الحرام (بدائع2-281) Q. If a person has gastritis and he has to pass wind very often, should such a person sit for ie’tikaaf? Or is it impermissible for him to sit for ie’tikaaf? A. If another person will be sitting in ie’tikaaf as well, then I think such a person shouldn’t sit for ie’tikaaf. The reason being that ie’tikaaf is sunnah alal kifayah meaning that even if one person sits for ie’tikaaf, then everyone else will be saved from the sin of not sitting for ie’tikaaf. And it is apparent that if such a person sits in the masjid, then it will be a means of disrespecting the masjid and staying away from that is most important. This is my opinion you could ask other Ulama as well. (455) askimam
  10. Laylatul Qadr-The Night of Power! By Abu Muhmmad Yusuf Allah Ta’ala in His infinite Mercy has favoured us in so many ways. Such blessings that we cannot possibly enumerate nor show sufficient gratitude to the Almighty. Amongst the many blessings include a very special GIFT..Laylatul Qadr- The Night of Power. It is an opportunity to gain closeness to our Creator, forgiveness of our sins and an elevated position in Jannah (Paradise). The Night of Power is better that a 1000 months (83 years, 4 months)! Allah, Most Wise, says: "The Night of Power is better than a thousand months.” (Quran 97:3 ) The Messenger of Allah (Peace be upon him) is reported to have said: “Whosoever stands in "Ibaadah" (worship) on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven." (Hadith-Bukhari and Muslim) WHEN IS IT? The Messenger of Allah (peace be upon him) is reported to have said: "Seek it (laylatul qadr) in Ramadan in the last ten nights. For verily, it is during the odd nights, 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan." (Sahih Hadith Ahmad 5:318) From traditions we learn that among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun. WHAT TO DO ON THIS NIGHT? Worship during this night can take on many forms. Here are a few suggestions to help you through Laylatul Qadr: · Take a vacation for Allah! If possible, take a vacation for the last 10 days of Ramadan.Plan ahead if you are working. · Discuss the importance of this night with your friends and family and Islamic Scholars(Ulama). Create an atmosphere for ibadah(worship). · Perform Itikaaf (seclusion in a Masjid for worship) –Try to spend full ten days in I’tikaf. If you cannot spend all 10 days in Itikaaf, then do as many days as you can - even if it is only one day. According to the Messenger of Allah (Sallallaho alaihe wasallam) “whosoever performs "I'tikaaf" for a day thereby seeking the pleasure of Allah, Allah will spread three trenches between him and the fire of Hell, the width of each trench being greater than the distance between Heaven and the Earth." · Increase the recitation of the Qur'an- Try to recite as much Qur’an as possible. There is great virtue in recitation. (reflect on the meaning of the verses, especially the verses used in Salah. This will help you concentrate) · Increase Salah (prayer).Read as many Nawaafil (optional)Prayers as possible. Eg Tahajjud Salaah, Salatul Tasbih etc · Make abundant Zikr (i.e remembering Allah, sending salawaat on our beloved Rasulullah(salallaho alaihe wassallam) and making Istigfaar(seeking forgiveness from Allah) · Dua (Asking from Allah)- Spend lots of time begging from Allah to fulfil your needs and the needs of the Ummah both in this world and the hereafter. Ramadaan is replete with moments when duas are accepted. Aaisha (Radhiallaho anha) reports: "I said: 'O Messenger of Allah (Sallallaho alaihe wasallam), should I find myself the "Laylatul Qadr", what shall I pray. The Prophet (Sallallaho alaihe wasallam) replied: say, Allaahumma innaka afuwwun tohibbul'afwa fa'fu anna "O Allah, Thou art the One who grants pardon for sins. Thou lovest to pardon, so pardon me." (Hadith-Recorded by Ahmad, Ibn Majah, and at-Tirmithi) For the dua in Arabic script please see: http://eislaminfo.blogspot.com/2011/08/dua-laylatul-qadr_4495.html · Make list of Things you need from Allah-Ask yourself what you really want from Allah. Make a list of each and everything, no matter how small or how big it is, whether it deals with this world or the hereafter. Allah loves to hear from us and wants us to beg of Him. Once this list is ready then use it in your prayers. · Best time for dua- Make sincere and all-embracing Duas. One of the best times to do this is during the last part of the night especially at the time of suhoor (sehri). Abu Huraira, may Allah be pleased with him, related that Rasulullah (salallaho alaihe wassallam) said: When the last one-third of the night remains, our Lord, the Glorious One descends towards the heaven of the earth and proclaims: Who is that who supplicates for Me, and I grant his supplication? Who is that who begs Me for anything and I grant it to him? And who is that who seeks My forgiveness, and I forgive him? (Hadith-Bukhari, Muslim). · Take regular breaks during the night to avoid getting over-exhausted. Try switching between different forms of worship. May Allah accept our prayers and allow us to take full benefit of this Mubarak Night and let us not forget our brothers and sisters all over the world who are being oppressed and facing extreme hardships. For a detailed article on Laylatul Qadr (Night of Power) in the light of Qur’an and Hadith please visit: http://eislaminfo.blogspot.com/2011/08/lailatul-qadr-night-of-power.html
  11. Importance of studying Seerah Many Muslims claim to love Allah and His Rasool (Sallallahu ‘Alayhi wa Sallam) yet our actions and appearances say otherwise. Yes, Allah does not look at your appearance but the nature of the deed and the heart and yes, Allah is the final judge… but would not the lover imitate their beloved? If you love someone, you want to speak about that person constantly and emulate your beloved and do do everything that your beloved likes because you LOVE that person. Love can not be very deep and sincere if it is mere words. To love a person you need to know much about them- their likes; dislikes; habits; etc. Allah says in Qur-aan Kareem: O Prophet! Indeed We have sent you as a witness, and a bearer of glad tidings and a warner. And as one who invites towards Allah by His command and as a lamp spreading light”. [surah Ahzaab, v:45 & 46] Shaykh Anwar al-Awlaki explains why Seerah is important thus: Definition of Seerah The word Seerah has a linguistic meaning which means a path. Walking is called “Sair”, when you walk from one place to another it is called “Saara Fulaan” or a person is walking. So it is a path which a person takes during his life time. The Hans-Wehr dictionary gives the translation of Seerah as conduct, comportment, demeanor, attitude, behavior, way of life, attitude, position, reaction, way of acting and biography. All of these are meanings of Seerah. Seerah could be the biography of any person, not just Prophet Muhammad (Sallallahu ‘Alayhi wa Sallam), however we have used the word so much with Muhammad (Sallallahu ‘Alayhi wa Sallam), that when we say Seerah, we almost all the time are referring to the life of Muhammad (Sallallahu ‘Alayhi wa Sallam). However, we can say the seerah of Abu Bakr (RadhiyAllahu ‘anhu), Seerah of ‘Umar (RadhiyAllahu ‘anhu) and so on. So Seerah is a biography of a person, their life. In this situation we are studying the life of the greatest, Muhammad (Sallallahu ‘Alayhi wa Sallam). What is the importance of studying Seerah? No 1: History of Islam The life of Muhammad (Sallallahu ‘Alayhi wa Sallam) is the history of Islam. You are studying the concise history Islam. By studying the life of Muhammad (Sallallahu ‘Alayhi wa Sallam). In his Seerah you would find situations and incidences that would help us in everything that we would need to know in our life of dawah. So we are not just studying the biography of a person, we are studying the history of our religion. Muhammad ibn Sa’d ibn Waqqaas (RadhiyAllahu ‘anhu), son of Sa’d ibn Waqqaas (RadhiyAllahu ‘anhu) who is one of the ‘Asharah Mubashsharah, (one of the ten who were given glad tidings of Paradise in this world)- would say “Our father would teach us the battles of Rasool Allah, he would teach us the seerah of Rasool Allah and he would tell us that these are the traditions of your fathers, so study them”. They used to refer to Seerah as “Maghazi”. Maghazi means battles. The latter part of life of Rasool Allah (Sallallahu ‘Alayhi wa Sallam) were spent in Maghazi. So they would use the word Maghazi to refer to the whole life of Rasool Allah (Sallallahu ‘Alayhi wa Sallam). Ali bin Hussain ibn Ali bin Abi Talib (RadhiyAllahu ‘anhuma)- the grandson of Ali ibn Abi Talib (RadhiyAllahu ‘anhu) would say “We were taught the Seerah of Rasool Allah like we were taught Qur-aan”. That is how important Seerah was for them. They would study it like they studied Quran. All of the lives of the Anbiyaa were recorded in the Qur-aan with the exception of Muhammad (Sallallahu ‘Alayhi wa Sallam). So to study the life of Muhammad (Sallallahu ‘Alayhi wa Sallam) we go to Seerah. When we want to learn about the Anbiyaa, we go to the Qur-aan. But when we want to learn about Muhammad (Sallallahu ‘Alayhi wa Sallam), we go to Seerah, even though there are some references about him in the Qur-aan. No 2: Love The second reason to study Seerah is to develop the proper love of Muhammad (Sallallahu ‘Alayhi wa Sallam) in our hearts. Loving Muhammad (Sallallahu ‘Alayhi wa Sallam) is ‘Ibaadah. It is part of our religion to love Muhammad (Sallallahu ‘Alayhi wa Sallam). Rasoolullah (Sallallahu ‘Alayhi wa Sallam) said: “None of you will attain true faith until you love me more than your parents, your children and the whole world” (Bukhari, Book of Belief, Hadith 14) We don’t really become true believers until we love Muhammad (Sallallahu ‘Alayhi wa Sallam) more than any thing else. So it is part of Islam to love Muhammad (Sallallahu ‘Alayhi wa Sallam). ‘Umar bin Khattab (RadiyAllahu ‘anhu) he came to Rasool Allah (Sallallahu ‘Alayhi wa Sallam) and said…. He was a very honest and a straight forward person. So went to Rasool Allah (Sallallahu ‘Alayhi wa Sallam) and said O Rasool Allah I love more than everything except my self” I love you more than anyone except my self”. Rasool Allah (Sallallahu ‘Alayhi wa Sallam) told him “until you love me”, meaning you don’t really attain the complete faith until you love me more than your own self. So ‘Umar bin Khattab (RadiyAllahu ‘anhu) came back and said” O Rasool Allah, Now I love you more than my own self”. Rasool Allah (Sallallahu ‘Alayhi wa Sallam) said “Al aan imaan ” Now you have attained the complete faith”. The Ummah today loves Muhammad (Sallallahu ‘Alayhi wa Sallam). If you ask any Muslim “Do you love Muhammad (Sallallahu ‘Alayhi wa Sallam)?”, they would say yes. So even though the Ummah today with the shallow information that the masses of Muslims have about him, still love him, but we can not truly have deep love for Muhammad (Sallallahu ‘Alayhi wa Sallam) unless we (as Sahaabah did). So we want to develop love for Muhammad (Sallallahu ‘Alayhi wa Sallam), and the way we can do it is by studying his life (and the lives of the Sahaabah with Rasoolullah Sallallahu ‘Alayhi wa Sallam) , we will love him more, the more we study about him. Allah tala saya “Say:If your fathers, your sons, your brothers, your wives or your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-Faasiqoon (the rebellious, disobedient to Allâh) (Surah Taubah: 24) This ayah states that our love for Allah and his Messenger and striving in the cause of Allah and his Messenger should be paramount to everything else. Our fathers, our sons, our brothers, our mates, our kindred, our wealth- everything. To love our Messenger and Islam should be the dearest thing to every one of us. No 3: To follow the Best Example Ibn Hajar (rahimahullah) says who ever seeks the pre-eminence of the hereafter, the wisdom of this life, just purpose,and the embodiment of morality and character, let him follow Muhammad (Sallallahu ‘Alayhi wa Sallam) the Prophet of Allah. So Muhammad (Sallallahu ‘Alayhi wa Sallam) is the embodiment of “Khuluq”- The perfect character. And by studying his Seerah, we will be more able to follow his way. No 4: Understanding Qur-aan There are some aayaats (verses) in the Qur-aan that are independent of the circumstances of revelation. Like for example, the aayaat about the Aakhirah. These are independent of the circumstances. But then there are some aayaat that are dealing with events that were happening in the time of Muhammad (Sallallahu ‘Alayhi wa Sallam). So you would have some aayaat revealed prior to an event, some aayaat revealed concurrent with an event and some aayaat revealed after an event. Seerah gives us the explanation of these aayaat. Like for example Suratul Ahzaab. Manay aayaat of Surah Ahzaab were revealed regarding the battle of Al-Ahzaab (Khandaq). Many aayaat in Surah Aal-’Imraan were revealed relating to an event that happened in the time of Rasool (Sallallahu ‘Alayhi wa Sallam). So you have a major section of Surah Aal-’Imraan, which was a dialogue between Muslims and Christians, based on the Christian delegation that came from Najran to visit Rasool (Sallallahu ‘Alayhi wa Sallam). These ayaat were revealed to support Rasool (Sallallahu ‘Alayhi wa Sallam) in his dialogue with the Christians. And the latter part of Aal-’Imraan is dealing with Ghazwah (Battle) of Uhud. Now the details of the ghazwah are not mentioned in the Surah. So how can we understand these aayaat? By referring to Seerah. No 5: His life (Muhammad Sallallahu ‘Alayhi wa Sallam) illustrates the methodological steps of the Islamic movement. Rasool Allah (Sallallahu ‘Alayhi wa Sallam) went through stages. He went through steps started by a secret da’wah. And then it became public. And then later on Jihaad. These stages are important for Islamic movement. And we believe that this methodological progression of the prophet’s life is divinely directed. For Allah has guided his prophet and all of his steps, and it was not a result of a reaction to an emerging circumstance. So these events that happened in the life of Rasool (Sallallahu ‘Alayhi wa Sallam) were not haphazard. They were planned by Allah Subhana wa Ta’ala. So that they would be a guidance for us, in our attempts to establish Islam again. So it is very important for us to see the stages that Rasoolullah (Sallallahu ‘Alayhi wa Sallam) went through and the progression of his da’wah. Rasheed Rida says that were it not for the education and training, verbal direction would not suffice. For the Seerah taught them how to be guided by the Qur-aan and trained them to be just and moderate in all matters. So, we have Qur-aan and Sunnah which are verbal teachings, but how do we apply these verbal teachings? By looking at the application of Rasool (Sallallahu ‘Alayhi wa Sallam) and the Sahaabah (radiyAllahu ‘anhum). So they took this verbal teaching into action and that is something that only the Muslims have, I mean the followers of all other Anbiyaa (Prophets) have lost trace of the Seerah of their anbiyaa, but with us we know how the Qur-aan was being practiced, we know how the Sunnah of Rasoolullah (Sallallahu ‘Alayhi wa Sallam) was being practiced and applied. No 6: Studying Seerah is ‘Ibaadah We are not doing this to entertain our selves. This is ‘ibaadah. There is ajr (reward) in studying this. We are worshipping Allah by coming together and studying the life of Muhammad (Sallallahu ‘Alayhi wa Sallam). Allah says “Say if you do love Allah then follow me (i.e. Muhammad Sallallahu ‘Alayhi wa Sallam) Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.”(Aal ‘Imraan 3: 31) No 7: Developing a Muslim Identity There is a global culture that is being forced down the throats of everyone on the face of the earth. This global culture is protected and promoted. Thomas Friedman, a famous writer in the US who writes for the New York Times says, “The hidden hand of the market can not survive without the hidden fist. Mc Donalds will never flourish without Mc Donald Douglas- the designer of F15s”. In other words, we are not really dealing with a global culture that is benign or compassionate. This is a culture that gives you no choice. Either accept Mc Donalds, otherwise Mc Donald Douglas will send their F15s above your head. It is very intolerant culture, that can not co-exist with anything else. It uproots every other culture on the face of the earth. Just cuts the roots of it. And you have a quote here by Alexander Solzhenitsyn, famous Russian Historian and author writes “To destroy a people, you must sever their roots”. So it’s really a destruction of the people of the earth because every other culture is being demolished. So this is not a global culture that will co-exist with others, it will replace others. And the only ideology that is standing up to this global culture is ISLAM. But still, as Muslims and especially Muslims living in the west, we are suffering from a serious identity crisis. Our youth know more about pop-stars than they know about the Sahaabah (Companions) of Rasool (Sallallahu ‘Alayhi wa Sallam) . Infact even sometimes more than the Anbiyaa. How many of our youth know the names of all of the Anbiyaa of Allah or the Sahaabah (RadiyAllahu ‘anhum)? But ask the same person to name the soccer players on their favorite team or their best basketball players and they would go down the list. So there is a serious identity crisis that is going on among Muslims. We will continue with steps to counter identity crisis and develop Muslim Identity as discussed by Shaykh Anwar al-Awlaki (rahimahullah). ummulhasanaat
  12. Checklist –Ramadhan's Last Ten Nights and Days In this blessed month of Ramadhan, we have now come to the grand finale – the last ten days of Ramadhan that are regarded as the “cream” of Ramadhan. In it is a night that Qur'an tells us is better than 1000 months (yes, months…not days!) The Messenger of Allah (peace and blessings of Allah be upon him) said: "There has come to you Ramadaan, a blessed month which Allah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived." (Hadith Narrated by An-Nasaa’i, 2106; Ahmad, Sahih At-Targheeb, 999.) So, in preparation for the grand finale, here is a checklist of some of the things that we can all do to make the remaining days of Ramadaan work to our advantage: 1) Get in High Gear for the Next few Nights and Days Time is of the essence. Every moment counts. Whatever you need to do for the next ten days to make the most in `Ibadah, good deeds, reciting Qur'an, dhikr, making du`aa', etc., rewards are going to be multiplied. No one knew about the importance of these days more than the Messenger of Allah (peace and blessings of Allah be upon him) would strive hard in worship during the last ten nights of Ramadaan as he did not do at other times.(Hadith Muslim) If we lose this opportunity, we have to wait another year, assuming we are still around and are in good health and shape to make use of it. Even if we are, we have the past years’ sins on our shoulders and life’s normal trials and tribulations to face the coming year. So, there is no better time to ask Allah to make all that easier than NOW. 2) Get a Copy of the Qur'an and Recite as Often as You Can Not enough can be mentioned on the benefits and virtues of Qur'an. It is proven in the authentic Sunnah that the Qur'an will intercede for those who read it at night, as Ahmad (6626) narrated from ‘Abdullah ibn ‘Amr that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Fasting and the Qur'an will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of his food and his desires during the day, so let me intercede for him.’ And the Qur'an will say: ‘I deprived him of his sleep at night so let me intercede for him.’ Then they will intercede." (Narrated by Ahmad; classed as sahih by al-Albani in Sahih al-Jami`, no. 3882.) As is stated in the hadith in which the The Messenger of Allah (peace and blessings of Allah be upon him) said:"Whosoever reads a letter from the Book of Allah will receive a Hasanah (good deed) from it (i.e. his recitation), and the Hasanah (good deed) is multiplied by ten. I do not say that Alif-laam-meem is (considered as) a letter (in reward), rather Alif is one letter, laam is one letter, and meem is one letter." (Reported by At-Tirmidhi, Ad-Darami) The Messenger of Allah( Blessings and Peace be upon him) said:"The best of you is he who learns the Quran and teaches it." (Hadith Reported by Al-Bukhari) 3) Get your Sins Forgiven First the bad news –In Musnad Ahmad it is narrated that Thawbaan said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "A man is deprived of provision (Rizq) because of the sins that he commits." (Narrated by Ibn Majah, 4022, ). And now for the good news – It was narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: "Whoever spends the night of Laylat al-Qadr in Prayer out of faith and in the hope of reward, will be forgiven his previous sins." 4) What to Say on Laylat Al-Qadr One of the best du`aa’s that can be recited on Laylat Al-Qadr is that which the Prophet (peace and blessings of Allah be upon him) taught ‘A’ishah (may Allah be pleased with her). It was narrated by At-Tirmidhi, who classed it as sahih, that ‘A’ishah said: I said: “O Messenger of Allah, If I know which night is Laylat Al-Qadr, what should I say?” He said: "Say: Allahumma innaka ‘afuwwun tuhibb al-‘afwa fa`fu ‘anni (O Allah, You are All-Forgiving and You love forgiveness so forgive me)." 5) Get in the Class of the Pious People Allah has described the pious as follows (interpretation of the meaning): (They used to sleep but little by night (invoking their Lord (Allah) and praying, with fear and hope). (Adh-Dhariyat 51:17) (And in the hours before dawn, they were (found) asking (Allah) for forgiveness,) (Adh-Dhariyat 51:18) Allah's Messenger(saw) said:" There is in Paradise an Apartment, the exterior of which can be seen from the interior, and the interior of which can be seen from the exterior. Such apartments have been prepared for those who are Polite in their talk, Provide Food to the Needy, Fast frequently and observe the TAHAJJUD PRAYERS when people are sleep.” (Mishkhat Al-Masabih ; Hadith No. 1232) 6) Finally… Think of all that you need to ask Allah for and ask Him now. If you haven’t before, this is the time to connect with Him and feel closer to Him. And when you do during these last ten nights and days of this Ramadaan, you would want to do this again and again– even after the month is over. And finally, when you are in a state of Ibadah (Prayers and worship), please open your heart for others as well and please do remember your brothers and sisters who are in great difficulty all around the world in your prayers. Remember what The Messenger of Allah (peace be upon him) said: "The supplication that gets the quickest answer is the one made by one Muslim for another in his absence."(Hadith-Reported by Abu Dawud and At-Tirmidhi) You snooze…you loose! So strive during these last ten days, as if it would be your last chance to do so. A wise man once said… “ I will pass this way but once so let me do whatever good I can NOW for I may NEVER pass this way again!” May Allah Ta’la grants us the wisdom, courage and strength to reap the full benefits of this month…Ameen EISLAM
  13. Juz Twenty Friendships وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا. يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا. لَّقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا And (be mindful of ) the Day the wrongdoer will bite his hands saying, “ Would that I had taken a path along with the Messenger! Oh, woe to me! Would that I had not taken so-and-so for a friend! He did lead me astray from the Message (of Allāh) after it had come to me! Ah! Satan is but a traitor to man! (Al-Furqān 25:27-29). This is the last sūrah revealed before hijrah; its āyah 85 was revealed when the Prophet ﷺ had already started his journey to Madinah. This was a heart breaking departure and he was consoled that Allāh would be bringing him back to this city as a conqueror. This happened within a decade although at that time there were no apparent clues leading to this result. In preparation for the encounter with Jews in Madinah, the first 43 āyahs give a detailed account of the life of Prophet Mūsā not given anywhere else in the Qur’ān. The parallels between the lives of Prophet Muḥammad ﷺ and that of Prophet Mūsā are unmistakable. Prophet Mūsā had also left his home when his life was threatened. He was later brought back and ultimately the Pharaoh was drowned. The account thus provides assurance for the Prophet ﷺ and admonishment for the unbelievers. Qārūn (Korah) and Others of His Ilk إِنَّ قَارُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۖ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ. وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ. قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِندِي ۚ أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْأَلُ عَن ذُنُوبِهِمُ الْمُجْرِمُونَ. فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ ۖ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ. وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ. فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِن فِئَةٍ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنتَصِرِينَ. وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ ۖ لَوْلَا أَن مَّنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا ۖ وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ. Indeed Qārūn (Korah) was from the people of Mūsā, then he rebelled against them. And We had given him treasures such that the very keys of them were too heavy a burden for a company of men endowed with strength. (Remember) when his people said to him, “Do not exult. Surely, Allāh loves not those that exult. And seek the (betterment of ) the Ultimate Abode with what Allāh has given to you, and do not neglect your share from this world, and do good as Allāh did good to you, and do not seek to make mischief in the land. Surely, Allāh does not like the mischief-makers.” Answered he: “This (wealth) has been given to me only by virtue of the knowledge that is in me!” Did he not know that God had destroyed (the arrogant of ) many a generation that preceded him—people who were greater than he in power, and richer in what they had amassed? But such as are lost in sin may not be asked about their sins (for ascertaining their sins). And so he went forth before his people in all his pomp; (and) those who cared only for the life of this world would say, “Oh, if we but had the like of what Qārūn has been given! He is a man of great fortune indeed!” But those who had been granted true knowledge said: “ Woe unto you! Merit in the sight of Allāh is by far the best for any who attains to faith and does what is right: but none save the patient in adversity can ever achieve this (blessing).” And thereupon We caused the earth to swallow him and his dwelling; and he had none to help him against Allāh, nor was he of those who could defend themselves. And on the morrow, those who but yesterday had longed to be in his place exclaimed: “Alas (for our not having been aware) that it is indeed Allāh (alone) who grants abundant sustenance, or gives it in scant measure, unto whichever He wills of His creatures! Had not Allāh been gracious to us, He might have caused (the earth) to swallow us, too! Alas (for our having forgotten) that those who deny the truth can never attain to a happy state!” (Al-Qaṣaṣ 28:76-82) The account of Qārūn (Korah in the Bible) is given at the end of the sūrah. Qārūn is the personification of the possible evils of wealth. He was given tremendous wealth, which got to his head. He believed, as many do today, that his economic success was the result of his own knowledge and smarts. Little did he realize that for every smart person who has struck it rich, there are many smarter people who have not. How many are the economically successful who can see that their success was the result of simply being at the right place at the right time? Failure to comprehend that our wealth or lack thereof is a test decreed by Allāh according to His plan leads to the other common evil. The surplus wealth begs to be put on display to advertize the superiority of those who hold it. Qārūn did the same. And it did take its toll on the shallow people who are captivated by this world and have not received the revealed knowledge. (Such are the people being produced by our education systems today). They said Qārūn had got it made and wished they had the same. The people of knowledge (i.e revealed knowledge) tried to talk sense to them telling them the real important things were faith and virtue. The truth of this was finally realized by the first group when Qārūn was buried alive along with his wealth. Wealth also took another toll on the poor Qārūn. He belonged to a colonized people (Bani Israel) and had accepted to work for the Pharaoh as his agent to control his own people. He betrayed his people and became an oppressor for them— because his narrowly conceived vested interests dictated so. We can see the dark character of Qārūn, the agent, in the history of colonized people to this day. We can also see the character of Qārūn, the filthy rich, in every society. Successful Personality تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ As for that Ultimate Abode (the Hereafter), We assign it to those who do not intend haughtiness on earth nor mischief. And the (best) end is for the God-fearing. (Al-Qaṣaṣ, 28:83) The eternal success belongs to the good people. Their defining characteristic is that they seek neither oppression of others nor corruption. They are a God-fearing people or muttaqī in the special Qur’ānic terminology. Nurturing of taqwā is a central Islamic goal. The Qur’ānic guidance is beneficial only for those who have taqwā. The purpose of fasting is also to develop taqwā. All acts of virtue are performed by the muttaqīn (plural of muttaqī). Paradise has been created for the muttaqīn. Limits of Parental Rights وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ We have charged man to do good to his parents. But if they insist upon you that you associate with Me that of which you have no knowledge, then do not obey them. To Me is your return; then I shall tell you what you were doing. (Al-ʿAnkabūt 29:8) The persons who have the greatest right on us are our parents. Yet when this right impinges on the right of Allāh to be worshipped alone, it will be disregarded. It follows that rights of other people will be disregarded even more when they conflict with the commands of Allāh. There is absolutely no obedience to other people that results in disobedience to Allāh. A Great Reassurance وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ But as for those who strive hard in Our cause—We shall most certainly guide them onto paths that lead unto Us: for, behold, Allāh is indeed with the doers of good. (Al-ʿAnkabūt, 29:69) This āyah holds great reassurance for all those who may find hurdles in obeying Allāh. When doors seem to be locked and all options look bad, let us have faith. We should turn to Allāh seeking His help and do the best we can under the circumstances. And we will find a way out with help from totally unexpected sources. The Qur’ānic words are very emphatic. Let us find comfort in their great promise. If we keep this āyah in front of us, we’ll never lose hope, no matter what the current circumstances.
  14. Hadhrat Mufti Mahmood Hasan Gangohi (Rahmatullahi Alayh) His life and works hazrat-mufti-mahmood-Hassan-gangohi.pdf
  15. Juz Nineteen Friendships وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا. يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا. لَّقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا And (be mindful of ) the Day the wrongdoer will bite his hands saying, “ Would that I had taken a path along with the Messenger! Oh, woe to me! Would that I had not taken so-and-so for a friend! He did lead me astray from the Message (of Allāh) after it had come to me! Ah! Satan is but a traitor to man! (Al-Furqān 25:27-29). This is direct reference to the case of ʿUqbah ibn Abu Muʿayṭ, who accepted Islam then turned back and even spat on the face of the Prophet ﷺ under the pressure of his friend Ubayy ibn Khalaf. Both of them reached an evil end. But the wording is general and is a reminder that we should never accept as friends those people who may lead us away from the path of the Messenger ﷺ. If we do we’ll get nothing but regrets in the end. We should choose friends who will be a positive influence on us, whose friendship will make it easy for us to follow the path of piety and righteousness. A hadith makes it very clear: “Everyone is influenced by his friends, so watch out whom you are befriending.” The Qur’ān and Us وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا And (on that Day) the Messenger will say: “O my Sustainer! Behold, (some of) my people have come to regard this Qur’ān as a thing to be shunned” (al-Furqān, 25:30) The reference in my people (qawmī) is to the mushrikīn of Quraysh. But the general wording should give pause to the Muslims whose behavior fits the description. Today we have severed the link between the Qur’ān and our daily life. We do not read it, try to understand it, reflect on it, and make it the guiding light for the individual and collective affairs of our life as we ought to do. To the extent that we are deficient in these obligations, we are liable to be accused as mentioned here. May Allāh protect us from the Qur’ān and the Prophet ﷺ becoming our accusers. Portrait of Believers This sūrah ends with another snapshot of the character of believers. As mentioned in the reflections on Sūrah al- Mu’minūn, these should not be seen as so many disjointed commands, but as pointers to the desirable personality. These are the people who can affectionately be called the servants of the Most Merciful. It is also to be noted that the qualities are listed not as goals but accomplishments. These āyahs are not saying, “O believers do this.” Rather they are saying, “Believers are already doing this.” At other places in the Qur’ān believers have been praised for virtuous acts though they were not commanded to do them anywhere in the Qur’ān. Reflecting on this will enlighten us about both the role of the Prophet ﷺ and that of the Companions. The Companions either learned these qualities directly from the Prophet ﷺ or as a result of Prophetic training, they developed that mindset that automatically led them to the praiseworthy course of action. Qualities: They walk humbly. They avoid arguments with the ignorant people. They spend the nights in worship of Allāh. They follow the path of moderation in economic matters. They are neither spendthrift nor stingy. They respect sanctity of life. They do not commit fornication or adultery. They do not bear false witness. They do not turn deaf and dumb to the words of Allāh. They seek and pray for raising a family based on piety and virtue. Pharaoh and “Political Islam” قَالَ لِلْمَلَإِ حَوْلَهُ إِنَّ هَٰذَا لَسَاحِرٌ عَلِيمٌ. يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ He (Pharaoh) said to the chiefs around him “This man is certainly an expert sorcerer”. He wants to expel you from your land with his sorcery. So what do you suggest?” (Ash-Shuʿarā’ 26:34-35) The encounters of Prophet Mūsa with the Pharaoh are reported in several places in the Qur’ān including here. It is obvious that both Pharaoh and his expert advisers were looking at the “problem” of Prophet Mūsa as a political problem. For them it was all about a power struggle. They painted Prophet Mūsa as the leader of a “political Islam” that threatened to drive them from power and fashioned their strategy and propaganda campaigns accordingly. In sūrah Taha we see them calling Prophet Mūsa as a threat to their superior lifestyle. “Said they, ‘Certainly, these two are sorcerers who wish to drive you out from your land, and do away with your excellent way of life.’” This preoccupation with political analysis became the big barrier that kept the Pharaoh and his advisers from seeing the Truth.
  16. Sitting for i'tikaaf if one cannot fast Q: A person who is submitted to dialisis 2 to 3 times a week can not fast. Can he still sit in the sunnah i'tikaaf? Keep in mind that he will also have to leave the masjid when going to the hospital. He could go straight to the hospital and return on the shortest route possible. A: He may sit for nafil I'tikaaf. And Allah Ta'ala (الله تعالى) knows best. قلت ومقتضى ذلك أن الصوم شرط أيضا في الاعتكاف المسنون لأنه مقدر بالعشر الأخير حتى لو اعتكفه بلا صوم لمرض أو سفر ينبغي أن لا يصح عنه بل يكون نفلا فلا تحصل به إقامة سنة الكفاية (رد المحتار 2/442 ,البحر الرائق 2/300) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
  17. Demonstrations & Protest Marches In Islam INTRODUCTION TO FATWA With atrocities and injustices escalating all over the world, the suffering masses and those that wish to show support and solidarity with them are turning to mass-scale demonstrations and protests to give expression to their frustrations and feelings. Certain Muslims, by virtue of being highly emotional-charged about these issues, are quite eager to participate in these protest events. However, conscientious Muslims are always careful to ensure that all their activities conform to the Shari’ah. In this respect, the question on Muslim organization and participation in these events is answered by Mufti Zubair Bayat of South Africa in relative detail . QUESTION RELATING TO DEMONSTRATIONS & PROTEST MARCHES Respected Mufti Sahib As-Salaamu-Alaikum Question: Is it permissible to join protest marches, burn effigies of opposition leaders, burn flags of other countries, hold rallies in support of oppressed people of Palestine, Kashmir, etc. At many of these rallies, there is music, intermingling, missing of Salaats,blocking of roads, thus inconveniencing people in their daily movement, vandalism, coercion, etc. From an Islamic perspective, is it permitted for Muslims to indulge in these or not? Kindly reply urgently. May Allah reward you. ANSWER Expressing solidarity and support for oppressed people in any part of the world is a noble act, more so if the oppressed happen to be Muslims. Allah is Just and He has made oppression Haraam for Himself, so how would He ever allow it for another? Islam imbues Muslims with a keen sense of love for justice and hatred for injustice. The Muslim therefore instinctively identifies with the suffering of an oppressed people or nation. The Qur’an and Hadith is replete with injunctions on this subject. In today’s world, the mode of expressing indignation and outrage against oppression assumes many forms. Among these is the practice of holding demonstrations, protest marches, rallies, vigils and so forth. Some of the primary objectives of adopting these modes of protest is: · to convey to the oppressed people one’s solidarity with them · to draw the attention of the world towards their suffering · to embarrass the oppressor and to swing international public opinion against them. In a world that keenly tracks news events, the international media gives extensive coverage to events of this nature and thus, maximum exposure is gained to the strategic advantage of the oppressed. For a Muslim to express detestation for injustice and solidarity with the oppressed in the form of protest marches, etc. is allowed. Hazrat Thanwi ® has deemed these to be mubah (permitted) acts – refer “Hakimul-Ummat ke Siyasi Afkaar” by Mufti Taqi Usmani p.60. In a recent ruling, the eminent scholar, Mufti Taqi Usmani Sahib has also intimated that if the demonstration was not for any impermissible cause then it is permissible. However, all mubah (permitted) matters are governed by certain provisions or regulations of Shari’ah (Islamic Law). So long as these regulations are adhered to, there is no issue. If these regulations are ignored, then a mubah (permissible) act will be rendered impermissible and may in fact, itself become an act of transgression and sin, akin to oppression. A Muslim is always motivated by the desire to seek Allah’s pleasure in all that he does and will not transgress or violate His orders in the process of attempting to perform a mubah (permissible) deed. Among some of the matters that need to be considered by the organisers and participants of these activities is the following: 1. They shall not be accompanied by any Haraam activity such as violence, disrupting the peace, vandalism, coercion of unwilling people to participate by threats of violence, damage to persons or property, music, dancing, vulgarity, rowdy and uncouth behaviour, hindering the safe movement of non-participants or any other act that is un-Islamic in nature. All of the above acts are incorrect. In all of the above cases, support is being shown to others who are oppressed, but by the above acts, the protestor is ‘oppressing’ his own soul in the process. The protestor’s activity should not become a manifestation of “Rabbana zalamna anfusana – O Allah, we have indeed oppressed ourselves”. The organisers of these protest events have a greater responsibility to take the necessary measures that none of the above things take place, by arranging marshals and so on. 2. It shall not lead to the neglect of one’s primary responsibilities such as proper fulfillment of Salaah on its time, or a student neglecting his studies, or an employee neglecting his work duty unless permission is sought from the employer 3. The act of expressing protest must not be considered as the end-all and be-all of a Muslim’s responsibility towards the oppressed. Such an attitude needs revision. Rather, it should be regarded as a means for greater involvement in the struggle against oppression. Muslims should never allow themselves to get ensnared in the deceptive thinking that by merely joining a protest event or two, they have truly fulfilled their duty towards the oppressed. 4. On the point of burning flags and effigies, caution must be exercised in not allowing the main issues from becoming obscured or covered. For example, at certain protest events, flags (and effigies) of countries that are friendly towards an oppressive regime are also burnt. From a strategic point of view, this may not be the ideal form of protest. Citizens of those nations, who may not fully understand the rationale behind this, will not take kindly to watching their country’s flag being burnt. Driven by a spirit of patriotism, they may in turn develop negative attitudes towards the oppressed people. This is counter-productive to the purpose of the protest, which was supposed to have influenced public opinion and not the other way around. The focus must therefore be kept primarily on the oppressor and must not shift away from the actual villains towards their supporters and sympathisers. It is observed that some protest events unwittingly fall into this trap. The purpose of this response is simply to set out the Shari’ah considerations in the matter of protest methods and does not deal with the issue of the advantages or disadvantages, the pros and cons, of different protest modes. That is a separate matter altogether. There are some who argue in its favour, whilst others are opposed to it, regarding it a sheer waste of energy, time and resources. Different situations and conditions will beg different viewpoints. And Allah Ta’ala knows best Mufti Zubair Bayat South Africa
  18. His Personality Who was Shaikh Zakariyya ®? It can be stated without fear of contradiction that Shaikh Zakariyya was among the greatest of saints in the century. He hailed from a family of spiritual masters and saints. Besides the men, even his mother, grandmother and other ladies in his family were very saintly persons. Brought up in this pious environment, he grew up in the lap of saintly people. From his childhood, he displayed signs of greatness and piety. All the saints of the time showed deep love and affection for him. He was continuously blessed by their Duas. After completing his formal education, he began to serve Islam in earnest. His sterling services to Islam, spanning more than half a century, are acclaimed by all scholars. His love for studying and teaching Hadith was such, that he was given the title of “Shaikhul-Hadith”. He was also a prolific author whose works gained such acceptance due to his intensesincerity that after the Holy Qur’an, his books are the most read in the world today. His works have been translated into several languages. Such was the lofty spiritual status he reached, that he was blessed with the title of “Qutbul-Aqtaab” – “The Saint of all Saints”. Such was his acceptance in the world that hundreds of thousands of people loved him and benefited from his company. He was a centerpiece of attraction, receiving hundreds of visitors daily from all parts of the world. Such was his burning and ardent love for Rasul-Paak (sallallahu-alayhi-wasallam) that he emigrated permanently to Madinah Shareef towards the latter part of his life (about 15-16 years). Subsequently he passed on in this blessed city and rests in the graveyard of Jannatul-Baqi alongside his spiritual mentor and guide, Hazrat Maulana Khalil Ahmed ®. His Travels After having settled in Madinah Shareef, it was his desire not to go anywhere but to die in this blessed city. He was old and frail and had served the Deen for decades. However, Allah Ta’ala desired to take great work of Deen from him and despite his old age, ill health and infirmities, he was directed to visit different parts of the world to establish the gatherings of Zikr so that people could become connected to Allah Ta’ala and they could become spiritually cleansed and elevated. In this connection he traveled to several countries of the world such as Pakistan, UK, Zambia, Reunion and South Africa. His visit to Stanger, South Africa in the Ramadan of 1402-1981 was for this very purpose. It was his heart-felt desire that the gatherings of Zikr must become established everywhere so that people could move away from crass materialism towards spiritual rejuvenation. Not only did Hazrat Shaikh consider this practice to be extremely beneficial for the general public, but he also considered it important for the Madaris and for the Tablighi-Jamaats. This matter has been covered in captivating detail by the senior Khalifah of Hazrat Shaikh, Sufi Iqbal Muhajir-Madani in his work Majalis-Zikr-aur-Hazrat-Shaikh. It is worthwhile reading this work, especially about the famous dream wherein Rasulullah (sallallahualayhi-wasallam) gave certain instructions to Hazrat Shaikh, after which he concentrated his full attention on this aspect (of Zikr-Majalis and Khanqahs). In the very last stages of his life, when a new Islamic century was dawning, Hazrat Shaikh applied all his energy and strength towards enlivening this branch of Islam. Despite his infirmity, old age and being unaccustomed to travelling all his life, he undertook long and arduous journeys for the sake of this great mission. Untold sacrifices were made in this direction. The result and outcome of this effort was a new spiritual life that infused the Ummah. So consumed was he by the passion to accomplish this great mission, he wrote in one letter to Shaikh Abul Hasan Ali Nadwi ® thus: “It is my firm conviction that the remedy for all evils is the Zikr of Allah. For this very aim I am wandering from country to country, because the Khanqahs have become extinct all over the world.” May Allah perpetuate the spiritual legacy of this great man for centuries. Aameen. (Mufti Zubair Bayat)
  19. Juz Eighteen Sūrah al-Mu’minūn Reflections on Falāḥ (Success) This sūrah begins with the promise of falāḥ for the believers who have certain qualities. It ends with the categorical assertion that non-believers will not get falāḥ. The first eleven āyahs specify the type of person who will definitely achieve falāḥ. Translated as success, falāḥ signifies a state where a person’s every wish comes true and at the same he is protected from everything undesirable. This point is also made explicit in other āyahs. “We have been your friends in the worldly life, and (will remain as such) in the Hereafter. And for you here is whatever your souls desire, and for you here is whatever you call for.” “And there will be whatever souls desire and that which eyes enjoy. And you will be living in it forever.” The point to ponder is that if everyone can get all their wishes fulfilled, this could also potentially lead to chaos. People, after all, are capable of harboring wild wishes! The answer is that only those people will be admitted to Paradise who can handle such a privilege with responsibility, who have purified themselves thoroughly and developed a personality that is qualified to get such a blank check. Paradise is an exclusive place. Not in the sense that it is reserved for a specific race or nationality or color or economic standing. But in the sense that it is meant only for those who have developed the required personal qualities. It is a beautiful place, more beautiful than the most beautiful place the human mind can even imagine. It is meant for people who have developed an inner beauty. Unlike physical beauty which may be inherited, this is the beauty of the soul which is to be acquired—through the purification of one’s intentions and actions. The qualities mentioned in this sūrah (āyah 1-11) should be read with this perspective in mind. This is not a disjointed list of some things that believers are supposed to do; the qualities paint the portrait of the God fearing and God conscious personality that is always seeking good and avoiding evil. We should be judging ourselves not only on the specific qualities listed here but also on how close we are to that ideal personality to see how far we are from true and eternal success. Qualities for Attaining Falāḥ The listed qualities are: A) They are believers. This is the key quality. The success in the Hereafter belongs only to the believers. The point is further emphasized in the end of this sūrah, where it says: “Lo! Disbelievers will not be successful.” Paradise is not something that will be given away to those who do not even believe in it and are not even seeking it. B) They concentrate their attention in humbleness when offering ṣalāh (prayers). This is the state of their prayer. Concentration and humbleness mark it, and with the frequency of ṣalāh in their daily life, make these the overriding parts of their personality. C) They keep themselves away from vain things. They stay away not only from sins, but also from vain pursuits and useless and purposeless activities. They know the value of their time and their resources and do not waste any of them on things that will not contribute to their success. D) They are performers of Zakāh. This refers to self purification as well as the purification of one’s wealth through the charitable donation normally known as Zakāh. E) They guard their chastity. They stay away from all extramarital sex and things that can lead to it. F) They honestly look after their trusts and covenants. They are a people for whom talk is not cheap. When they give their word, they honor it. Their pledges are solid. They are honorable people in their dealings with everyone. G) They (strictly) guard their prayers.The desirable traits are bracketed with references to ṣalāh, thus indicating that it is the pillar of the successful personality. A Muslim negligent in his prayers is far from the model of success that Islam espouses. Sūrah an-Nūr: Hijab One of the key qualities for eternal success mentioned in the previous sūrah was guarding chastity. This sūrah further amplifies on it and gives commands both for the preservation of that chastity and for the punishment when it is violated. It begins with the punishment for fornication, followed by punishment for slandering a chaste woman or man. These are two of the four Ḥudūd laws, which are not subject to any change with the passage of time. The other two Ḥudūd Laws deal with punishments for theft and consuming alcohol. It also deals with the slander of Sayyidah ʿĀ’ishah by the hypocrites, rebuking them and testifying to her chastity. It continues to give commands for the preservation of ḥayā in the social life of the Muslim community. This forms the essential Islamic “sex education” course. And a key component of that course is contained in the following two āyahs. قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ Tell the believing men that they must restrain their gazes and guard their chastity; it is more decent for them. Surely Allāh is All-Aware of what they do. (An-Nūr, 24:30) وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ And tell the believing women that they must restrain their gazes and guard their chastity, and must not expose their adornment, except that which (necessarily) appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no (sexual) urge, or to the children who are not yet conscious of the private parts of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allāh O believers, all of you, so that you may achieve success. (An-Nūr, 24:31) The first step toward preserving chastity is the creation of the environment in which temptations are minimized. A woman’s beauty is not public property to be enjoyed by one and all. It is a private treasure that has to be kept private. Both men and women have to restrain their gazes so the looks that can potentially start lusts are nipped in the bud. But women have to do more by covering themselves as detailed above. Ḥayā’ Islam’s laws about hijab, its ban against free mixing of men and women, its teachings about gender-relations—all of these reflect a deep concern for ḥayā. The only people who will try to water down these injunctions are those who are not fully cognizant of ḥayā’s central place in Islamic life and the destruction caused in the society by its absence. What is ḥayā? It is normally translated as modesty or inhibition but neither word conveys the same idea as ḥayā. Modesty suggests shunning indecent behavior but it also implies bashfulness based on timidity. That is why the adjective based on its opposite, immodest, is sometimes also used as a compliment suggesting courage. Inhibition is defined as: “Conscious or unconscious mechanism whereby unacceptable impulses are suppressed.” This is a very neutral definition with no reference to right or wrong. Thus one finds psychiatrists “helping” their patients overcome inhibitions. In contrast to the moral ambiguity of these words, ḥayā refers to an extremely desirable quality that protects us from all evil. It is a natural feeling that brings us pain at the very idea of committing a wrong. Along with its unique connotation comes the unique value of ḥayā in Islam. Prophet Muḥammad ﷺ said: “Every religion has a distinct call. For Islam it is ḥayā.” Another famous hadith says: “There are more than seventy branches of Īmān (faith). The foremost is the declaration that there is no god except Allāh and the least of it is removing harmful things from the path. And ḥayā is a branch of Īmān.” As some Muḥadithīn point out, the number seventy is a figure of speech. What the hadith tells us is that the declaration of faith is the most important part of Īmān but that is not all. Īmān also has to reflect itself in all kinds of actions in real life. Moreover, ḥayā is a centerpiece of most of the actions that Īmān calls for. It is the basic building block of Islamic morality. When it is lost everything is lost. Restraining Gazes The command to restrain gazes is seen today in wholesale violation. In fact women feel they are a greater target of stares on the streets, say, in Karachi or Istanbul than they are in Los Angeles or London. This sad reality then leads some to question the very restrictions being violated. Maybe we can have better morality if all the restrictions are removed? We need to put this delusion to rest. What we are seeing in Los Angeles or London are better manners and not better morals. The alarming rates of sexual improprieties at every level of the society, from the President on down, at the same time that sexual impropriety is being constantly redefined and narrowed down, are sufficient to put an end to this fanciful thesis. However it does show that when believers violate Allāh’s commands, they may become worse than anybody else in their manners as well. This should not detract us from the fact that the goal of the believers is to excel in both manners and morals. This can only be achieved by turning back to Allāh. Once again, we need to start listening to the Qur’ān to get out of this terrible mess.
  20. Good health while fasting > Do not skip meals (suhoor/iftar) during Ramadan > It is advisable to have a light meal at suhoor. > A wholesome meal can include wholegrain breads, oatmeal or high-fibre cereals with one cup of low-fat or fat-free milk and one piece of fresh fruits. > At iftar, eat slowly absorbed foods such as beans and lentils in addition to lean meat, fish or chicken, low-fat or fat-free milk or yoghurt. Consume plenty of vegetables and a serving of fresh fruit. > Avoid high-calorie, processed and salty foods > Limit fried and fatty foods. Measure the amount of oil used in cooking. > Limit intake of sweets and desserts > Drink enough water and/or sugar-free beverages between iftar and suhoor. > Avoid overeating > Take your medication and/or insulin as prescribed > Avoid exercise during fasting hours; do it two hours after iftar. Tarawih prayers are considered part of the exercise programme. Who should Not fast > Patients who have had severe low blood glucose three months prior to Ramadan > Patients with a history of recurrent low blood glucose > Hypoglycemia unawareness (diabetic patients with low blood glucose who do not have any symptoms of low blood sugar and are not aware of the hypoglycemia). > Patients who cannot control their diabetes especially those with diabetes type 1. > Those who had diabetic ketoacidosis three months prior to Ramadan. > Diabetic patients who are pregnant > Diabetic patients with renal failure and/or are on dialysis Gulfnews Source
  21. Diabetic? Consult doctor before fasting It has been a habit since childhood — waking up for suhoor in the wee hours of the night during the holy month of Ramadan, fasting until sunset and ending the day with a sumptuous meal at iftar. The holy month is more than a religious obligation for people like Parvez Ahmed Khan, 50, for whom it is a way of life. So when in 2007 he was diagnosed with diabetes, he didn’t think twice about renouncing the religious practice in favour of health concerns. Although international guidelines on management of diabetes exempts diabetic patients from religious fasting, almost 50 million diabetic Muslim patients are fasting this year, as per a recent survey conducted by MSD, a global healthcare leader. Abstaining from water and food from dusk to dawn, for more than 15 hours a day, is no mean feat for diabetic patients. Fasting for long hours alters body processes and can severely affect blood-sugar levels in the body. Due to long gaps between food intake along with certain diabetes medications, the health risks are more pronounced for such patients. “Fasting for long hours can lead to hypoglycemia, which is low blood sugar; or even hyperglycemia (high blood sugar) as well as dehydration and flambosis,” says Samer El-Ali, MSD’s Medical Director (Middle East & Africa). Since insulin levels fluctuate in diabetic patients, fasting aggravates the condition.” As per the World Health Organisation, nearly five per cent of the world population is diabetic. By 2035, this number is expected to rise to 10 per cent of the total population, and diabetes is expected to be the seventh leading cause of death. Management of diabetes, therefore, is critical for the overall well-being of the global populace. El-Ali, therefore, recommends patients to consult medical professionals at least a month or two before Ramadan begins to lower the risk associated with fasting. “Patients should discuss their medication schedule with the physician to see if any change is required to reduce the side effects of hyperglycemia or hypoglycemia. Secondly, the blood sugar levels should be closely monitored. Patients should plan their meals, exercise and know when to break fast. This is absolutely critical to good health management,” he states. El-Ali recommends that if the blood sugar is less than 70ml, during the first few hours after the starting of fast, or greater than 300ml, patients must break their fast immediately. According to Dr Mohammed Belal Alshammaa, Consultant Endocrinologist at Dubai Diabetes Centre (DCC): “The most important step for any diabetic who chooses to fast is to ensure he visits a health practitioner so that the doctor can advise whether it is safe for him to fast and to gauge whether his body will be able to manage long hours of fasting. Once that is ascertained, the patient needs to modify the medication dosage — usually lower the doage — to ensure they maintain their sugar levels.” Alshammaa also notes that self-monitoring of blood sugar is not only permitted but also essential during fasting and should be effectively utilised to avoid hypoglycaemia or hyperglycaemia, especially during the first few days of fasting. “During the first week, it is advisable to monitor the blood sugar several times a day — when the patient wakes up, before Asr prayer, before iftar, two hours after iftar and at suhoor so as to understand the pattern of their blood sugar levels and to adjust their medication if needed. If the sugar level is erratic, the patient should visit their doctor.” Dr Fathiya Al Awadi, Head of Endocrine Unit at Dubai Hospital, adds: “Self-monitoring of sugar, timely medication and right diet are all steps that diabetics need to take since their body does not have the ability to control fluctuations in blood sugar level. They also dehydrate faster, especially when their sugar levels rise. Therefore, they need to ensure they take sufficient precautions to maintain their sugar levels while fasting. Diabetics who are insulin-dependent, that is primarily type 1 diabetics are considered to be high-risk groups. We usually advise them not to fast because they are at a higher risk of developing hyperglycaemia or hypoglycaemia. Type 2 diabetics can fast after adjusting their medication in consultation with their doctor, following all the recommendations.” A drop or rise in the sugar level for diabetics can cause symptoms like weakness, shaking of the hands, difficulty in speech and heart palpitations. As a precaution, all diabetics should have a fast-acting sugar source at hand such as glucose gel or tablets, fruit juice, sugar, honey or dates, to consume if they are experience low sugar. Gulfnews Source
  22. I thought posting by members was restricted here! Alhamdulillah, you just posted
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