ummtaalib

Q. can a woman in haidh (menstruation) touch a musalla (prayer mat) just to fold and put it away? I’m asking this because, I was in a situation where I had touched the musalla after it was washed and my mother-in-law said that I was not supposed to touch while in haidh and that she would have to wash the musalla again.(Query published as received) A. It is permissible for a woman in menstruation to touch the prayer mat. This does not make the prayer mat or anything else she touches impure. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Question:I got married one year ago but now my wife and I are having arguments and at times we don’t talk although we really love each other. We both end up crying after the episode is over, please advise us how to overcome this. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Love is an amazing sensation. Only one who has tasted love can appreciate this statement. Love has the potential to make a cold night into a hot summer’s day. Love has the capacity to make the bitter turn sweet. The connection between a husband and wife is also an unexplained phenomenon. The warmth and love between the two can be felt a mile away. The spouses can almost telepathically sense each other. The heart of a human is constantly changing. We are affected by every situation. Our mind frames are influenced by the most trivial of issues. A bad day at work can induce an argument. Bubbling frustration sometimes erupts unintentionally at home. A spouse’s actions may be translated incorrectly by the other spouse, resulting in a negative response. Man’s weakness is just so apparent. One of the most effective solutions to all situations is to simply think for two seconds before doing an action. Think with a clear mind: Will this be of benefit? What will the repercussions of this action be? Always keep one’s emotions under control. Allah the Almighty has placed intelligence in the mind and emotions in the heart. The head rests above the heart. We need to govern our emotions with the intelligence we have been bestowed with. Think, think and think! Despite all the electrifying love flowing between a couple, like all bonds, a marriage can become rusty at times. It needs to be oiled regularly. Every marriage has ups and downs. A marriage has to be maintained and worked upon constantly. Just like houses are cleaned daily to keep them sparkling and neat, a marriage needs constant attention to keep it sparkling. One has to have charisma coupled with a sense of diplomacy. Love and romance for a marriage are like water and sunlight for a plant. A marriage needs to be soaked in love and romance. Show your love to your spouse upon leaving and entering your home. The Prophet salallahu alaihi wasallam would kiss his wife upon departing her company. Bring a gift for your wife unexpectedly. Dress for her in what she likes seeing you in. Take her out somewhere romantic. Express your love constantly in different phrases, gesture and signals. Always assess each situation independently. Do not haste in making judgements. Keep a cool mind and disposition. Do not sleep until you and your wife are happy with one another. Remember to think twice before reacting to anything. Your spouse is a human; she is prone to mistakes. Many a time the husband is in error. We have to be just and fair. Be man enough to control your emotions and change situations. Allah shower your marriage with perpetual love and blessings. Amin And Allah Ta’āla Knows Best Mufti Faraz al- Mahmudi jamiat.org.za

What’s in a Bottle? In the early days of Islam when wine and alcohol where first prohibited, Rasulullah Sallallaahu Alayhi Wa Sallam also prohibited drinking from those bottles and containers which were associated with alcoholic products. As is prevalent in today’s society, wine and liquor bottles have a certain design to them and one looking at the bottle immediately associates its contents with alcohol. Similarly, in the time of Rasulullah Sallallaahu Alayhi Wa Sallam, certain vessels were associated with alcohol. Rasulullah Sallallaahu Alayhi Wa Sallam prohibited drinking from these vessels or using them for any purpose even if non-alcoholic. As time passed by and wine became non-existent in the holy lands, the association these containers had with alcohol faded from public perception. Rasulullah Sallallaahu Alayhi Wa Sallam then allowed its use as its association with alcohol no longer remained. Today this Ummah is facing a similar unfortunate situation. Juices are being marketed and branded as though they are alcoholic drinks and bottled in bottles that are directly associated with alcohol. The mere sight of these bottles which were once offensive to a Muslim is now to be found in the fridges of Muslim homes. “Islamic” magazines are advertising these products as though they are have been sanctioned by the Shariah. In one Hadith, Rasulullah Sallallaahu Alayhi Wa Sallam has stated, “Whoever believes in Allah and the Last Day; let him never sit at a table where alcohol is served.” (Ahmad) Hazrat Anas Radhiyallahu Anhu has reported that Rasulullah Sallallaahu Alayhi Wa Sallam has cursed ten people in regards to alcohol: The one who produces it, the one who instructs its production, the one who drinks it, the one who transports it, the one to who receives it, the one who serves it, the one who sells it, the one who benefits from its profit, the one who buys it, and the one for whom it is bought. (Tirmizi) If anything becomes abundantly clear from these Ahadith, it is that anything even remotely linked to alcohol is condemned in Islam. The Islamic system has been designed that the very sight of alcoholic products offends a believer’s heart. Introducing such drinks into our homes only serves to appease a conscience that craves to emulate the Kaafir system of wining and dining and to desensitize our children towards the distastefulness of alcohol. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Prince Mohammad bin Abdulaziz international Airport in Madinah The first batch of Indian pilgrims arrived here today to perform Hajj of this year (Shawwal 1434 / September 2013).

Achieving a Strong Marriage Bond Marriage is considered an 'ibaadah, an act that is pleasing to Allah Ta’aala. It is in accordance with His commandments that husbands and wives love each other and help one another to rear their children as true servants of Allah Ta’aala. Most spouses start out with hopes and rosy dreams; truly committed to making their marriage work. However, as the reality of living with a less than perfect spouse lurks in, and as the pressures of life builds, many individuals do not find as much satisfaction in their relationships. All marriages change over time. However, with hard work and dedication, people can keep their marriages strong and enjoyable. How is it done? What does it take to create a long-lasting, satisfying marriage? Researches indicate that the most successful marriages share some key characteristics. These are some of the characteristics that researchers have found to be common in successful marriages. Let's look at each of these factors. CHARACTERISTICS OF HAPPY AND SATISFYING MARRIAGES 1. POSITIVITY Successful spouses have far more positive than negative interactions. If there is too much negativity — criticizing, demanding, name-calling, holding grudges, etc. — the relationship will suffer. However, if there is never any negativity, it probably means that frustrations and grievances are not getting air time and unresolved tension is accumulating inside one or both partners. The key is balance between the two extremes. There are many ways to foster positivity in a marriage. Being affectionate, truly listening to each other, taking joy in each other's achievements and being playful are just a few examples of positive interactions that help make marriages successful. 2. EMPATHY Another characteristic of happy marriages is empathy. Empathy means understanding a person's perspective by putting oneself in his or her shoes. Many researchers have shown that empathy is important for relationship satisfaction. People are more likely to feel good about their marriage and spouse if their partner expresses empathy towards them. Husbands and wives are more content in their relationships when they perceive that their spouses truly understand their thoughts and feelings. 3. COMMITMENT Successful marriages involve both spouses' commitment to the relationship. When two people are truly dedicated to making their marriage work, despite the unavoidable challenges and obstacles that come, they are much more likely to have a relationship that lasts. Husbands and wives who only focus on themselves and their own desires are not as likely to find joy and satisfaction in their relationships. However, when spouses are committed to investing in their marriage and are willing to sacrifice some of their own preferences for the good of the relationship, they usually have high-quality marriages. 4. ACCEPTANCE One of the most basic needs in a relationship is acceptance. Everyone wants to feel valued and respected. When people feel that their spouses truly accept them for who they are, they are usually more secure and confident in their relationships. Often, there is conflict in marriage because partners cannot accept the individual preferences of their spouses and try to demand change from one another. When one person tries to force change from another, he or she is usually met with resistance. However, research has shown that change is much more likely to occur when spouses respect differences and accept each other unconditionally. Basic acceptance is vital to a happy marriage. 5. MUTUAL LOVE AND RESPECT Perhaps the most important component of successful marriages are love and respect for each other. This may seem very obvious — why would two people get married to someone whom they did not love and respect? The fact is, as time passes and life becomes increasingly complicated, the marriage often suffers as a result. It is all too easy for spouses to lose touch with each other and neglect the love and romance that once came so easily. It is vital that husbands and wives continue to cultivate love and respect for each other throughout their lives. If they do, it is highly likely that their relationships will remain happy and satisfying. Paramount of all, marriage must be based on the teachings of the Noble Qur'an and Sunnah of the Prophet Sallallahu Alaihi Wa Sallam. InshaaAllah, married couples will not only gain blessing and harmony from their marriages but also benefits and rewards in the Hereafter. Ameen. www.islaaminfo.co.za

SELF-APPRAISAL When one is insulted or criticized, the natural nafsaani reaction is anger which in turn demands retaliation. The anger is the effect of pride. However, if one reflects for a few brief moments in an endeavour to fathom one’s own moral condition, one will not fail to discern that the anger and the crave to react are generally not justified. Once a man was abusive to the Sahaabi, Hadhrat Abu Zar Ghifaari (radhiyallahu anhu). He responded: “Between Jannat and myself there is a deep valley. If I successfully traverse that (dangerous) valley, then, By Allah!,I have no concern for what you are saying. But, if Allah Ta’ala prevents me from traversing the valley, then I am worse than what you have said of me.” Also, when someone insults you or you are told that he/she has made gheebat of you, then reflect on your own sins. Everyone has some skeletons in the cupboard and some hidden cans of worms on which Allah Ta’ala, Who is Saatirul Uyoob (The Concealer of sins) has cast a veil to protect us from being humiliating. Mujlisul Ulama of South Africa

Question and Answer: Q. Please advise whether it is true that we are not allowed to blow on the food to cool it down? If so, please advise what is the source of this? (Question published as received) A. It is discouraged to blow on food to cool it down. If the food or drink is hot, it should be allowed to cool down naturally before partaking of it. In the Musannaf of Imam Abu Bakr bin Abi Shaybah, which is a famous compilation of Hadith, it is recorded that Rasulullah (Sallallahu Alaihi Wasallam) prohibited blowing in food and drink. (Hadith #: 24658) And Allah Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Name your Children with Good Names Sayyiduna Abud Dardaa’ (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “You will be called on the day of Qiyamah by your names and the names of your fathers, so keep good names” (Abu Dawood, Hadith #:4948) The above Hadith emphasizes that parents should give good Islamic names to their children. A good name is that which has a good meaning and also gives the child an Islamic identity. Unfortunately, it has become a trend these days to give unusual names to children which lack good meaning and in many cases, lacks an Islamic identity. Such names are preferred merely due them sounding “fancy” or “unique” or even worse, due to it being the name of a fashion icon or actor/actress. Parents should consider the Islamic well-being of the children and ensure that they give their children appropriate names. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Question and Answer: Q. Please can you send me something regarding the implications of a Muslim having tattoos on their body from an Islamic perspective? (Question published as received) A. It is forbidden for Muslims to draw tattoos or have tattoos drawn. Rasulullah (Sallallahu Alaihi Wasallam) has cursed the one who draws tattoos and the one who has tattoos drawn on himself. It is narrated on the authority of Ibn Mas’ood (Radiallahu Anhu) that he said, “May Allah curse those who tattoo, have (their bodies) tattooed, those who request their eyebrows to be plucked and those who create gaps between their teeth. They are changing what Allah has created. Why should I not curse those whom Nabi (Sallallahu Alaihi Wasallam) has cursed? (Sahih al-Bukhari, Hadith #: 5943). And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Library of Masjid Nabawi The library was established in 1352 AH. It consists of study halls and over 60,000 books. One hall consists of books on the science of hadith and one hall has books on the science of Tafseer. Then there books on Fiqh (Islamic jurisprudence) and Usool ul Fiqh (Principals of Islamic Jurisprudence). They are ordered under the headings of the four famous schools of thought; Hanafi, Maliki, Shafi'ee and Hambali. There are history books, manuscripts, journals and periodicals. (Pictorial History of Madinah Munawwarah by Dr. Muhammad Ilyas Abdul Ghani)

erm just thought of pointing out a few mistakes in the post: "one of the recently married young brother started" - brothers "beloved Syed Maulana who has patented the discussed of" - discussion of "I personally know of Ulamah and Mahaykh" - Mashaykh "Neglect of the first wife is separate matter altogether" - a separate

Problems, Problems, Problems… By Sister S Bemath PROBLEMS. . . how we hate them! The time and energy we waste, stewing over problems instead of tackling them cheerfully and constructively, recognising them as the growth points of life and progress. Life can expose us to a series of problems. Problems evoke in us a great deal of emotional pain, such as sorrow, fear, anger, anxiety, sadness etc. These are uncomfortable emotions. Do we want to moan about them or solve them? Discipline is the basic set of tools we require to solve life's problems... it is in this whole process of meeting and solving problems that life has its meaning. Problems are the cutting edge that distinguishes success and failure. Problems are what cause us to grow mentally and spiritually. Without growth, we're doomed to stay as we have always been. Wise people learn not to dread problems, but to welcome, expect and tackle problems. Fearing the pain involved causes most to go to any lengths to avoid their problems and the suffering , attempting to escape from or even at times ignoring them by building out the most elaborate fantasies in which to live, sometimes to the total exclusion of reality. A little pain, perhaps, in facing a problem... a little patience, courage, thought and effort to try and solve it – they're preferable to burying it and risk becoming a neurotic cripple who may need psychiatric treatment. In ignoring the problem, we stop growth which we learn from the problems that life brings. Therefore, we avoid real life for the replaced fantasy. When we stop the growth, we also stop the healing we could have attained if we faced our problems and pain with proper responses. As Muslims, we are in direct communication with the Almighty ALLAH. No matter how bad you perceive your situation and your lack of strength is, don't give up! Because, where your strength ends, the grace of ALLAH begins. So, cry your heart to none but ALLAH. Only ALLAH TA'ALA can and will heal you in all possible ways! HE is the only One Who not only Hears and Knows all, but Who can change our situation and give us the patience to deal with our difficulties. Allah, The Most Wise, says: “Remember Me, and I shall remember you; be grateful to Me, and deny Me not.” (Qur'aan 2:152) Life is difficult, and the world is full of troubles, but the sun still shines, and ALLAH'S blessings are everywhere in our lives. Many have complained that “life isn’t fair.” Life consists of examination papers given by Almighty ALLAH to see how much we have learnt in HIS subject called “LIFE”. Sometimes ALLAH tests us so that we can see the rainbow after a stormy rain. If we can’t see the rainbow in this world, then In'Sha'ALLAH we can in the Hereafter. Just be strong in your heart and mind! Furnish it with faith, love, trust, and sincerity for the sake of ALLAH. Make your imagination embroidered with HIS love and light. In'Sha'ALLAH tranquility and contentment will penetrate into our soul. That is when our imagination triumphs over intelligence. Never give up on ALLAH’S MERCY. Doing so is actually tantamount to disbelief. “Truly no one despairs of ALLAH'S soothing Mercy except those who have no faith.” (Qur'aan 12:87) Be it the silence in your life right now or the rumble of the forthcoming storm... you have ALLAH TA'ALA to guide you through! HE sends you hope in the most desperate moments. Don't forget; the heaviest rain comes out of the darkest clouds. Have faith that it shall pass and a sunshine of Sabr (patience) will shine down on you. So, often we associate problems with “the unwanted, difficulty and stress.” We should rather associate them with “lessons, opportunity and growth.” Problems are like washing machines, they twist us, spin us and knock us around, but in the end we come out cleaner, brighter and better than before. Avoiding problems is our attempt to avoid true life's learning opportunities. True emotional and spiritual health comes from acknowledging that life is full of problems. And with this truth, we discover the tools to dealing with these problems. The tools we must discover are found inside discipline. When we develop discipline within every area of our life, we also develop the tools we shall need to successfully confront and overcome problems Insha Allah. Here are few guidelines for problem solving: • Develop the habit of viewing problems optimistically and tackling them creatively. With patience, prayer and supplication, most problems can be overcome. Prayer is the key that unlocks all doors. • Have faith in your ability to solve problems, often while you sleep. Write down what's worrying you before you go to bed, then trust Allah Ta’ala to work on the problem while you sleep. Often an answer comes like a flash in the morning. “Sleep on a problem” is sound common-sense which has worked throughout the ages. • Recognise which problems need to be lived through and which to be worked through. Recognise also that there are no definite answers to every problem and with the passage of time some will evaporate, while others need to be tackled wisely. • Don't suppose that, if you change your circumstances, problems will vanish. Many people think that if this and if that, they would be happy – but every situation has its problems. The secret is to change your attitude towards them. • Place your forehead on the ground and mention ALLAH'S Praises, so that you can obtain true freedom. Let your tears flow in front of HIM and read the supplication of Prophet Yaqoob (Alaihis Salaam), “I only complain of my suffering and grief to ALLAH...” (Qur'aan 12:86) • Write down several possible solutions. If you can't think of any, remember ALLAH, call out HIS name, and ask HIM for help. HE will make a way out when there seems to be no way!!! “…And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose…” (Quran 65: 2-3) Accept your problems. View them positively, creatively and courageously. And, yes, be grateful for them – for, in learning to cope, you'll grow in stature and wisdom. Take the time out every day to thank ALLAH for the blessings in your life – not only will you be overwhelmed because you will never be able to enumerate them, but you will truly recognise ALLAH'S presence in your life. Stay strong and firm because things will get better Insha Allah, it might be stormy now, but it can't rain forever. www.eislam.co.za

As Salaamu Alaikum WaRahmatullaahi Wa Barakhatuhu. The following topics are discussed: 1. POLYGAMY 2. POLYANDRY 3. HIJAB FOR WOMEN 4. WAS ISLAM SPREAD BY THE SWORD? 5. MUSLIMS ARE FUNDAMENTALISTS AND TERRORISTS 6. EATING NON-VEGETARIAN FOOD 7.ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS 8. NON-VEGETARIAN FOOD MAKES MUSLIMS VIOLENT 9. MUSLIMS WORSHIP THE KAABA 10.NON-MUSLIMS NOT ALLOWED IN MAKKAH 11.PORK FORBIDDEN 12.PROHIBITION OF ALCOHOL 13.EQUALITY OF WITNESSES 14.INHERITANCE 15.HEREAFTER - LIFE AFTER DEATH 16. ALL RELIGIONS TEACH PEOPLE TO BE RIGHTEOUS, THEN WHY FOLLOW ONLY ISLAM? 17. VAST DIFFERENCE BETWEEN ISLAM AND THE ACTUAL PRACTICE OF MUSLIMS 18. NON-MUSLIMS REFERRED AS KAFIRS Please read and pass on to Muslims and Non-Muslims. Was Salaamu Alaikum WaRahmatullaahi Wa Barakhatuhu. www.islaaminfo.co.za Common Questions asked by Non-Muslims.pdf

"And We reveal of the Qur’aan that which is a healing and a Mercy for believers" Medicine, like other sciences, drew it's nourishment from the Quraan and its philosophy of life. And like other sciences, the principal of harmony and balance also worked through and influenced the science of medicine. The whole study of Medicine is also related to the Islamic faith through the injunctions of the Holy Quraan and Hadith of the Holy Prophet concerning hygiene and better and healthy living. In short, the Islamic Shariah has issued directions regarding ablution, cleanliness, general hygiene, dietary habits, healthy foods and many other elements affecting the body and it's health. There is certainly another intimate link between medicine and Islam. The human body is considered to be the formal residence of the soul (Ruh) and therefore closely related to both the spirit and the soul. Thus both soul and spirit, are intimately related to and are dependent upon the physical body of man because the former cannot exist in this world without the latter. Secondly, man has to maintain his outward form as well as his inwardly in a good and healthy condition to exist at all. Therefore the health and care of the body becomes an important matter both for medicine and religion, in order to keep man outwardly and inwardly in a healthy condition. The anatomy and physiology of the human body provided a wide field of study for philosophers, theologians and physicians. Quranic studies further encouraged the study of the human body, it being one of the signs (Aayat) of the Creator. Man being the supreme and noblest creation, the study of his physical body was therefore considered necessary and important for the proper understanding of Allah’s Wisdom. The Quraan has invited man to look into the matter of his own creation in order to find the Wisdom of Allah and to understand the purpose of the whole creation. It is necessary to keep the physical body very healthy so that spirit and soul may also remain healthy in order to achieve spiritual attainment as well as material. Let us briefly examine some of the health regulations prescribed to us by the Quraan and Sunnah: 1) The dietary regulations plays an important role in Islamic medicine. Islam has prohibited certain foods because of their ill-effects, and allowed all other pure, good and clean things. Allah says, "O Believers! Eat of the good and pure things that we have provided for you and render thanks to Allah, if it is (indeed) He whom you worship." (2: 172) As regards the criterion for judging whether a thing is pure or not? It should be noted that all those things are pure which are not unclean according to any principle of Islamic Law, or which are not offensive to good taste or have not universally been regarded as repugnant by cultured people. After stating this general principle with regard to permissible foods, the Quraan specifies the prohibited foods in these words, "He has only forbidden you dead meat and blood and swine flesh and that food over which the name of other than Allah has been invoked" (16 :115) These four things are absolutely forbidden in Islam for reasons known to Allah. However, research on these things have shown that some of them are injurious to human health - as dead meat, blood and swine meat, and some are harmful to moral health as well - flesh of swine, and still others to spiritual health as food over which the name of any other than Allah has been invoked. 2) Alcohol is also prohibited because of it's harmfulness is greater than it's benefits. The physical, moral, social and spiritual evils of intoxicants and gambling are clearly referred to in the Quraan as the filthy work of Shaitaan. 3) The Quraan has also given very useful tips regarding a balanced diet which contains every useful ingredient necessary for the growth and repair of the human body, including protein, fat, calcium, iron, salts etc. The most balanced diet consists of meat, especially roast fat, calf or fish, fresh milk, cheese and fruit. The Quraan makes indirect references to the importance of animal protein in human diet on various occasions. "There came our Messenger to Ibrahim with glad tidings, They said, ‘Peace’. He answered, ‘Peace! and hastened to entertain them with a roasted calf". (11.69). Then the Quraan also mentions the meal of fowls, "And the flesh of fowls, any that they desire". (56:21) Fish is also considered to be food of very high protein and very important for human consumption. The Quraan refers to this fresh food in these words, "It is He who has made the sea to be of service that may you eat thereof flesh that is fresh and tender". (16:14) The Quraan then refers to the importance of animal protein in general in the human diet. "And the castle He created for you, from them you derive warmth and numerous benefits, and their meal you eat". (16:5) The usefulness of fresh milk is stressed in these words. "And in the cattle there is truly a lesson for you. We give you to drink of that which is in their bellies". (23:21) The benefits of fruit as good nourishment is described in these words, "And of the fruit of the date-palm, and grapes, you get out wholesome drink and also good nourishment". (16:67) The Quraan mentions the great medicinal uses of honey for mankind, "And your Lord taught the bee to build it's cells on mountains on trees and inhabitants." (16:68) Honey seems to possess immense medicinal value for various diseases. It is extremely effective and useful for heart diseases and provides top-grade, ready made glucose for body weaknesses. Very good for the eyes, that if used regularly, young people can get rid of their spectacles in a few years. Honey has also been used for preparing and preserving other medicines. Because it does not rot, which is why it is a substitute for alcohol, good for common colds, blood diseases, digestion and so on. In fact the Prophet recommended the use of honey for a great many illnesses. Abdullah Bin Masoud reports Messenger as saying, "Make use of the two remedies, honey and the Quraan". So in short, the ingredients of honey show that it is being useful in these ways: a) As good nourishment. b) As a protective measure c) As a medicine for various kinds of diseases. It's ingredients are calcium, sulphur, carbon, phosphorous, iron, magnesium, chlorine, sodium, potassium and iodine. SurgeryThere is no verse of the Quraan which specifically mentions surgical and anatomical operations as such but by implication and interpretation, a few scholars reported to have taken this verse in this context, "Have we not expanded your breast". (94: 1-3) This is given further support by an incident which occurred during the time of the Prophet’s (Sallallaahu Alayhi Wasallam) childhood when two men clothed in white threw him down and opened his belly and searched therein and stretched it apart. There is a possibility the above incident might well have initiated surgical medicine in the early phase of Islamic civilization and might have encouraged many physicians to take the line of medicine. Famous physicians like Ibn Sina, Ibn Al-Quff and so on were encouraged performing surgical operations. ConclusionA little reflection on the Aayats of the Qur’aan will show that the central theme of the Islamic faith – unity – Tawheed covers every aspect of human life and every field of human study. Tawheed is the essence of the science and you cannot proceed even a step forward without referring it in one way or another, because Allah is the starting and finishing point of everything. This is the great distinguishing point between a Muslim scientist and a non-Muslim scientist. Therefore, the former sees everything and all knowledge spring from Allah and must be referred back to Him. http://classicalislamgroup.com/viewpage.php?page=4

Question and Answer: Q. Is it permissible to face the feet towards the Qiblah and sleep? M bed is positioned in such a way that the leg side of the bed faces the Qiblah. Due to limited space, I cannot change the direction of the bed (Question published as received) A. The Ulama have considered it to be a gesture of disrespect to stretch one’s feet towards the Qiblah whilst awake or sleeping. As a gesture of respect for the Qiblah, you should try to avoid facing your legs towards the Qiblah. If your bed cannot be repositioned, try to angle your legs slightly or retract them so that they do not face the Qiblah directly. If your feet happen to face the Qiblah whilst you are asleep, you will not be sinful since this is not in your control. Rasulullah (Sallallahu Alaihi Wasallam) said: "The pen is raised for three types of people (i.e.; they are not accountable for their deeds), a person who is sleeping until he wakes up, a child until he becomes Baligh and an insane person until he gains sanity” (Abu Dawood, Hadith #: 4405, Narrated by Ali) And Allah Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Bequest of a person for Organ transplant Hanafi Fiqh > Askimam.org Question In a prior ruling you stated: “the bequest (Wasiyyat) of a person that after his death, his organs be donated is forbidden in Shariah”. Please give the explanation for this ruling from the Qur’an and Sunnah. Jazak Allah Khair Answer The Islamic Fiqh Academy of India, during its Second Fiqh Seminar, held between 8-11 December 1989 at the Hamdard Convention Centre, New Delhi, India, resolved that if a person directed that after one’s death one’s organ should be used for the purpose of transplantation (testamentary disposition, as is commonly known), it would not be considered as wasiyyah (will) according to Shari’ah. (“Islamic Fiqh Academy of India – Developing A Religious Law in Modern Times” in Religion and Law Review, op. Cit., p. 330) The plausible factors/considerations that may have influenced the adoption of this negative resolution pertain firstly to the concept of human organ being regarded as an amanah (trust endowed to every human being by the Creator) and secondly to the stance that human organ is invaluable. A. Human Organ: An Amanah As discussed in chapter ix, there are Muslim jurists who regard the human body (including its parts) as an amaanah (trust). Therefore, since a human being does not own his body, he/she cannot make a gift in respect of any part of his/her body either during his/her lifetime or after death. Thus to include organ donation in one’s will would not be in order since one cannot give away that which one does not legally own. B. Human Organ: Invaluable The testator’s estate is termed in Arabic as mal mutaqawwam (asset upon which a price can be set for it). Muslim jurists are of the opinion that a human being’s person (organs included) is mal ghayr mutaqawwam (invaluable i.e. no price can be set for it). (Tanzil-ur-Rahmaan. A Code of Muslim Personal Law. North Nazimabad, Karachi. Islamic Publishers. 1980, vol. 2 p. 330). Thus it logically follows that since no price can be set for human organ, the inclusion of its donation into one’s will would be regarded as null and void. From the book, ‘Organ Transplantation – Contemporary Islamic Legal and Thical Perspectives’, Abul Fadl Mohsin Ebrahim. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT.

Organ Donation & Transplantation (Indepth) <QUESTION> Is organ transplantation permissible? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The issue of organ transplantation has been a matter of great debate amongst the great contemporary scholars from around the globe. It has been discussed in various fiqh seminars, and many short and detailed works have be compiled on the subject. The majority of the Indo/Pak scholars are of the view that organ transplant is not permissible, while, many Arab scholars and some scholars of the Indian subcontinent give its permission under certain conditions, (details of these conditions will be mentioned further along). No one has given a general unconditional permission for the transplantation of organs. It must be remarked here that this issue is contemporary and obviously it is impossible for us to find express rulings concerning it in the classical works. As such, the views of the contemporary scholars are based upon the general and broad guidelines of Shariah. It is obvious that this will result in difference of opinion, thus no one opinion should be condemned, as the intention of all the scholars is to please Allah, and live a life that is in accordance with Shariah. 1) The view of impermissibility As mentioned earlier, the majority of the Indo/Pak scholars hold the view that organ transplantation can not be deemed permissible due to the harms and ill effects of it overcoming the potential benefits There view is based on the following grounds: a) The first and foremost is that Allah Almighty has honoured the human. Allah Most High says: “And verily we have honoured the children of Adam.” (Surah al-Isra, V.70) As such, it is a well-established principle of Shariah that all the organs of a human body, whether one is a Muslim or a non-Muslim, are sacred and must not be tampered with. To take benefit from any part of a human is unlawful (haram). Allah Almighty made humans the best of creations and created everything for their benefit. Allah Most High Says: “It is He, who has created for you all things that are on earth.” (Surah al-Baqarah, 2.29) Thus, it is permissible for a human to take benefit from every creation of Allah which includes animals (under certain conditions), plants and inanimate things. As such, it would be unreasonable to place humans in the same category of the above things by giving permission to use parts and derive benefit out of their body that necessitates cutting, chopping and amputating parts of the body. This is certainly unreasonable and unlawful on a human body. A very famous Hadith prevents the usage of human parts. Sayyida Asma bint Abi Bakr (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Allah’s curse is on a woman who wears false hair (of humans) or arranges it for others.” (Sahih Muslim, no. 2122) Imam al-Nawawi (Allah have mercy on him) writes in the explanation of this Hadith: “If human hair is used, then it is unlawful by consensus, whether it’s the hair of a man or woman, because of the general narrations that prohibit this. And also, it is unlawful to take benefit from the hair and all other organs of a human body due to its sanctity. The hair of a human, along with all its body-parts must be buried.” (Commentary of Sahih Muslim by Nawawi, p. 1600) The Jurists (fuqaha) have stated that in the case of extreme necessity and when there is no alternative available, even unlawful things, such as pork and alcohol, become permissible. However, even in such a situation, consuming or deriving benefit from a human body still remains unlawful. It is stated in al-Fatawa al-Hindiyya: “If a person feared death due to hunger and another person said to him: “Cut off my hand and consume it” or he said: “Cut a part of me and eat it”, it will be unlawful for him to do so. Similarly, it is impermissible for a desperate person to cut part of his own self and eat it.” (al-Fatawa al-Hindiyya, 5/310) Allama Ibn Abidin (Allah have mercy on him) explains: “…Because the flesh of a human remains unlawful even in forceful and compelling situations.” (Radd al-Muhtar, 5/215) Imam Ibn Nujaym (Allah have mercy on him) states: “It is impermissible for the one who is dying out of hunger to consume the food of another person who is also dying out of hunger; neither will it be permissible to consume any part of the other person’s body.” (al-Ashbah wa al-Naza’ir, p. 124) The Fuqaha have also stated that if one was compelled by force to kill another human, it will not be permissible, even if his own life was in danger. (See: al-Kasani, Bada’i al-Sana’i, 7/177 & Ibn Qudama, al-Mugni, 9/331) Imam al-Marghinani (Allah have mercy on him) states regarding the sanctity of a human: “It is unlawful to sell the hair of a human, as it is (unlawful) to derive benefit out of it, for a human is honoured and sacred, and it is not permissible to disgrace any part of a human’s body.” (al-Hidaya 4.39) A human body is sacred even after his/her death. The Messenger of Allah (Allah bless him & give him peace) said: “Breaking the bone of a dead person is similar (in sin) to breaking the bone of a living person.” (Sunan Abu Dawud, Sunan Ibn Majah & Musnad Ahmad) The great Hanafi jurist and Hadith Imam, Abu Ja’far al-Tahawi (Allah have mercy on him) writes in the explanation of this Hadith: “This Hadith shows that the bone of a dead person has the same sanctity and honour as the bone of living person.” (Mushkil al-Athar) In another Hadith it is stated: “Harming a believer after his death is similar to harming him in his life.” (Musannaf of Ibn Abi Shayba) Also, the books of classical scholars are full with examples indicating the impermissibility of deriving benefit out of a human body due to it being honoured. In conclusion, the human body, dead or alive has great significance. It is honoured and sacred, and because of the sanctity that is attached to it, it will be unlawful to tamper with it, cut parts of it or dishonour it in any way. b) The cutting of and tampering with a human body amounts to mutilation and deformation of a divinely created body (muthla), which has clearly been prohibited in Shariah. Qatada (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) used to encourage giving in charity and prevent Muthla.” (Sahih al-Bukhari, 2/206) In another Hadith, the Messenger of Allah (Allah bless him & give him peace) said: “Abstain from Muthla.” (Sahih Muslim, 2/82) This is also supported by the verse of the Qur’an, where Allah Almighty mentions the words of Shaytan, when he said: “I will mislead them and I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah.” (4: 119) To deface the fair nature created by Allah, both physically and spiritually, is what Shaytan likes and orders to practise. As far as the permissibility of blood transfusion in cases of need is concerned (See on this website, for the ruling on blood transfusion and donation), it does not necessitate the cutting of human parts or any surgical procedures on the body, rather it is drawn and transfused by means of injection, thus it is akin to human milk that is extracted without any surgical procedures. c) The human body and parts are not in our ownership in that we may fiddle with them as we desire. It is a trust (amanah) that has been given to us by Allah Almighty. As such, it will be impermissible for one to sell, give or donate any organs of his body. Islam has forbidden suicide for the same reason. There are many texts of the Qur’an and Sunnah that clearly determine this. Thus, it will be unlawful for one to give his organs to another. d) It is unlawful for an individual to inflict harm upon himself or others. The Messenger of Allah (Allah bless him & give him peace) said: “It is unlawful to inflict harm upon yourself and others, (la dharar wa la dhirar).” (Mustadrak of al-Hakim) The famous principle states: “Harm can not be removed by a similar harm.” (meaning, in order to remove harm from another individual, it is impermissible for one to harm himself).” (Ibn Najaym, al-Ashbah, P. 123) Therefore, it will be impermissible for a living person to donate part of his body due to it being harmful for him. e) The principle of Islamic jurisprudence states: “When the evidences of prohibition conflict with the evidences of permissibility, preference is given to prohibition.” (Ibn Nujaym, al-Ashbah wa al-Naza’ir) In view of the above and other evidences, according to this group of scholars, it is unlawful to transplant organs, whether it be of a living person or a dead body, and whether there is a need or otherwise. In other words, there is no permissibility whatsoever for the transplantation or donation of organs. 2) The view of permissibility According to almost all of the major Arab scholars and also some contemporary Indo/Pak scholars, the transplantation and donation of human-organs is permissible subject to certain conditions (which will be mentioned later). This view is based on the following grounds: a) The famous principles (qawa’id) of Islamic Jurisprudence based on the teachings of the Qur’an and Sunnah permit the use of unlawful things in cases of extreme need and necessity. In case of necessity, certain prohibitions are waived, as when the life of a person is threatened the prohibition of eating carrion or drinking wine is suspended. Allah Most High says: “He (Allah) has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is guiltless. For Allah is Most Forgiving and Most Merciful.” (Surah al-Baqarah, v. 173) The Qur’an also permits the utterance of disbelief (kufr) in order to save your life. Allah Most High says: “Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion whilst his heart remaining firm in faith…” (Surah al-Nahl, V. 106) The principle of Fiqh, based on the above Qur’anic guidelines, states: “Necessity makes prohibition lawful.” (See: Ibn Nujaym, al-Ashbah wa al-Naza’ir, P. 85 ) According to Imam Shafi’i (Allah have mercy on him), it is permissible for a person dying out of hunger to consume the meat of another human. (See: Ibn Qudama, al-Mugni, 9/335) Therefore, in cases of need and necessity, impure, unlawful and Haram things become permissible. When a person’s life is in danger and he is in dire need for transplantation, he is in such a situation, thus the transplantation of organs will be permissible. b) With regards to the aspect of human sanctity, there are two things that need to be taken into consideration. Firstly, it is true that a human body, whether dead or alive, is honoured and respected, but does the modern procedure violate this sanctity? Islam ordered us to honour a human body but did not prescribe any fixed methods for it. Disgracing a human body may change from one time to another and from one place to another. Thus, it could be said that the current procedure of organ transplantation is not considered dishonouring a human body. The surgery is performed in the most respectable way and it is not considered to be disrespectful. This is the reason why many highly respected people of the community regard donating of organs as a mark of merit, and they are not looked down upon. Secondly, there are cases where Shariah overlooks the sanctity that is attributed to the body, such as in the case of saving another human. It is stated in Tuhfat al-Fuqaha: “If a pregnant woman died and the child in her stomach is still alive, her stomach will be cut open in order to take the child out, for in there is saving the live of a human, thus the sanctity of a human body will be overlooked.” (Samarqandi, Tuhfat al-Fuqaha, 4/261 & Badai’i al-Sana’i) This is also based on the juristic principle: “If one is confronted with two evils, one should choose the lesser of the two.” (al-Ashbah wa al-Naza’ir) c) As for a human not owning his body is concerned, Islam permits a human in certain situations to utilize his body. It is similar to the wealth which Allah Almighty has given a human, and he is permitted to utilize it (in a correct manner) and give it as a gift. If an individual is drowning or is in the midst of a burning flame, it is totally permissible to go and save him and put yourself in danger. Similarly, it will be permissible to donate your organ in order to save the life of a fellow human being. d) Almost all of the scholars give permission for the transfusion and donation of blood in cases of need and necessity (see the article on blood transfusion), then why is there a difference in the issue of organ transplant. The surgical procedure of transplantation ensures that one does not go through unnecessary mutilation of one’s body. It is similar to surgical treatment that is carried out on a living person for medication purposes. In view of the above (according to this group of scholars), it will be permissible to transplant and donate organs in order to save another person’s life. However, this is subject to certain terms and conditions. The international Islamic fiqh academy (Majma’ al-Fiqh al-Islami) which consists of a number of major scholars from around the globe researched this issue in February 1988, and after extensive research, issued the following verdicts: Note, that the resolutions of the Islamic fiqh academy have been published in Arabic and translated in a number of languages. Below is the original Arabic text and its translation in English: الحمد لله والصلاة والسلام على رسول الله صلى الله عليه وسلم أما بعد فإن مجلس مجمع الفقه الإسلامي المنعقد في دورة مؤتمره الرابع بجدة في المملكة العربية السعودية من 18-23 جمادى الآخرة 1408هـ،الموافق 6-11 فبراير 1988م بعد اطلاعه على الأبحاث الفقهية والطبية الواردة إلى المجمع بخصوص موضوع "انتفاع الإنسان بأعضاء جسم إنسان آخر حيًا أو ميتًا" . وفي ضوء المناقشات التي وجهت الأنظار إلى أن هذا الموضوع أمر واقع فرضه التقدم العلمي والطبي، وظهرت نتائجه الإيجابية المفيدة والمشوبة في كثير من الأحيان بالأضرار النفسية والاجتماعية الناجمة عن ممارسته دون الضوابط والقيود الشرعية التي تصان بها كرامة الإنسان، ومع مراعاة مقاصد الشريعة الإسلامية الكفيلة بتحقيق كل ما هو خير ومصلحة غالبة للفرد والجماعة، والداعية إلى التعاون والتراحم والإيثار. وبعد حصر هذا الموضوع في النقاط التي يتحرر فيها محل البحث وتنضبط تقسيماته وصوره وحالاته التي يختلف الحكم تبعًا لها. قرر ما يلي: من حيث الأحكام الشرعية: أولاً: يجوز نقل العضو من مكان من جسم الإنسان إلى مكان آخر من جسمه، مع مراعاة التأكد من أن النفع المتوقع من هذه العملية أرجح من الضرر المترتب عليها، وبشرط أن يكون ذلك لإيجاد عضو مفقود أو لإعادة شكله أو وظيفته المعهودة له، أو لإصلاح عيب أو إزالة دمامة تسبب للشخص أذى نفسيًا أو عضويًا. ثانيًا: يجوز نقل العضو من جسم إنسان إلى جسم إنسان آخر، إن كان هذا العضو يتجدد تلقائيًا، كالدم والجلد، ويراعى في ذلك اشتراط كون الباذل كامل الأهلية، وتحقق الشروط الشرعية المعتبرة. ثالثًا: تجوز الاستفادة من جزء من العضو الذي استؤصل من الجسم لعلة مرضية لشخص آخر، كأخذ قرنية العين لإنسان ما عند استئصال العين لعلة مرضية. رابعًا: يحرم نقل عضو تتوقف عليه الحياة كالقلب من إنسان حي إلى إنسان آخر. خامسًا: يحرم نقل عضو من إنسان حي يعطل زواله وظيفة أساسية في حياته وإن لم تتوقف سلامة أصل الحياة عليها كنقل قرنية العينين كلتيهما، أما إن كان النقل يعطل جزءًا من وظيفة أساسية فهو محل بحث ونظر كما يأتي في الفقرة الثامنة. سادسًا: يجوز نقل عضو من ميت إلى حي تتوقف حياته على ذلك العضو، أو تتوقف سلامة وظيفة أساسية فيه على ذلك. بشرط أن يأذن الميت أو ورثته بعد موته، أو بشرط موافقة ولي المسلمين إن كان المتوفى مجهول الهوية أو لا ورثة له. سابعًا: وينبغي ملاحظة أن الاتفاق على جواز نقل العضو في الحالات التي تم بيانها، مشروط بأن لا يتم ذلك بوساطة بيع العضو. إذ لا يجوز إخضاع أعضاء الإنسان للبيع بحال ما. أما بذل المال من المستفيد، ابتغاء الحصول على العضو المطلوب عند الضرورة أو مكافأة وتكريمًا، فمحل اجتهاد ونظر. ثامنًا: كل ما عدا الحالات والصور المذكورة، مما يدخل في أصل الموضوع، فهو محل بحث ونظر، ويجب طرحه للدراسة والبحث في دورة قادمة، على ضوء المعطيات الطبية والأحكام الشرعية. والله أعلم. Shariah Rulings 1) It is permitted to transplant or graft an organ from one place of a person’s body to another, so long as one is careful to ascertain that the benefits of this operation outweigh any harm that may result from it, and on the condition that this is done to replace something that has been lost, or to restore its appearance or regular function, or to correct some fault or disfigurement which is causing physical or psychological distress. 2) It is permitted to transplant an organ from one person’s body to another, if it is an organ that can regenerate itself, such as skin and blood, provided that the donor is mature and fully understands what he is doing, and that all the other relevant shariah conditions are met. 3) It is permitted to use part of an organ that has been removed from the body because of illness, to benefit another person, such as using the cornea of an eye removed because of illness. 4) It is unlawful (haram) to transplant or use an organ on which life depends, such as taking a heart from a living person to transplant into another person. 5) It is unlawful (haram) to take an organ from a living person when doing so could impair an essential and vital function in his body, even though his life itself may not be under threat, such as removing the corneas of both eyes. However, removing organs which will lead to only partial impairment is a matter which is still under scholarly discussion, as is mentioned in resolution no. 8. 6) It is permitted to transplant an organ from a dead person to a living person when his life depends on receiving that organ, or when vital functions of his body are otherwise impaired, on the condition that permission is given either by the person before his death or by his heirs, or by the leader of the Muslims in cases where the dead person’s identity is unknown or he has no heirs. 7) Care should be taken to ensure that in all of the above situations where transplantation is permitted, no buying or selling of organs is involved. It is not permitted to trade in human organs under any circumstance. However, the question of whether the beneficiary may spend money to obtain an organ he needs, or to show his appreciation, is a matter which is still under the research of the scholars. 8) Anything other than the scenarios described above is still subject to scholarly debate, and requires further detailed research in the light of medical research and shariah rulings. And Allah knows best. (See: Qararat wa tawsiyat majma’ al-fiqh al-Islami, P. 59-60) The Islamic Fiqh academy of India also discussed this issue, and one of their members who is recognised as a renowned scholar Shaykh Ubaid Allah al-As’adi (Allah preserve him) compiled a very extensive article. The following are summarized points of some of the conditions mentioned in his article (that have not been mentioned in the above resolutions): 1) There should be no other reasonable alternative available in the view of experienced medical experts 2) All efforts should be made to avoid transplanting of a non-Muslim’s organ into a Muslim and vice versa. If this is not possible, only then the organ of a non-Muslim may be used. 3) Only the organs of a dead person should be used. However, if that is not possible, then only will it be permissible to use the organ of a living person. In conclusion, the above are the two viewpoints of the contemporary scholars with regards to organ transplantation and donation. The stance of some scholars, however, is that they abstain from issuing any verdict altogether on this issue. My respected teacher, Shaykh Mufti Taqi Usmani is one of those who are reluctant to voice their opinion. In a writing of his which I have (and I have also heard this from him verbally), he states: “After the compilation of the book ‘Islam’s ruling on organ transplantation’ (m, by his esteemed father, the grand Mufti of Pakistan, Mufti Muhammad Shafi, in which he strongly emphasised the impermissibility of organ transplantation, and which was also endorsed by Shaykh Taqi), I read the various arguments in favour of organ transplantation, thus it has left me hesitant and uncertain in this matter. As such, at present I abstain from issuing any verdict.” Therefore, one may follow any of the above two viewpoints, as they are both from great scholars of Islam. If one acts on the view of permissibility, then it would be advisable, as a precautionary measure, to seek forgiveness from Allah (istigfar) and donate something in charity. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Q184: Organ donation permissible? Question Salaam, Is it haram for a person to be an organ donor? For example, after death can a person donate his/her kidneys to help someone else? If not, then why? Wa-salaam Answer The Muftees derive from the Quran and hadith that the human body is a trust given to us by Allah. We should take full care of this trust. Also, the human deserves respect, therefore cutting and taking organs out is against this principle and not allowed- also trade and business has started in this field - In poor countries people sell their kidneys for money. Cases of abuse have happened in our countries. So, keeping the whole perspective in mind, we say “Avoid as much as possible”. http://www.tafseer-raheemi.com/q-organ-donation-permissible/

Question Can I have some information on Organ Transplants in Islam and the Islamic perspective on transplants? This is required for a school project. Jazakallah Answer Many Islamic scholars and Jurists have written on the subject of organ transplant. Over the decades, medicine has improved and advanced dramatically, taking medical technology to extreme heights. Today, through the vast medical advancement, almost any transplant of the human body can be performed. Owing to the technological medical changes, prominent and renowned jurists of the world have carefully analysed the process of organ transplant and upon investigation made the following observations: 1. When any person's limb or organ becomes unusable and that limb or organ is needed to function in the future by a suitable replacement then the following conditions must be considered. Use of a non-living component. Use the limb of those animals permissible to eat and slaughtered according to the Islamic rites of slaughter. There is almost certain fear of loss of life or danger of losing the limb/organ and the replacement is only found in Haraam animals or in permissible animals (which can be eaten) but not slaughtered according to Islamic rites, then use of such a component will be permissible. However, if there is no imminent danger of loss of life then it will not be permissible to use anything from the pig. 2. Similarly, a transplant of any nature whatsoever is permissible from one part to another part of the body of the same person when necessary. 3. The sale of any part of the human body is Haraam. 4. If any ill person reaches a stage that a specific organ becomes unusable (to such an extent) that if a human organ is not replaced into the body then there is an immediate danger of loss of life -- the human organ is the only suitable replacement and medical experts are absolutely certain that besides the human organ, there is no other life-saving substitute and the patients' life is in danger, and the human organ is easily available to the patient, then in that dire need a human organ transplant (to save one's life) will be permissible for the sick. 5. When a perfectly healthy person on the advice of an expert physician confirms that the removal of one kidney will not harm nor cause ill-health whatsoever and considering the deteriorating health of his sick immediate family member which may cause death and there is no other alternate or substitute then this will be permissible with the condition that the kidney be donated and not sold. The bequest (Wasiyyat) of a person that after his death, his organs be donated is forbidden in Shariah. and Allah Ta'ala Knows Best Mufti Ebrahim Desai

The First Place of Teaching …first prayer taught here… …Jibreel Alaihis Salam came to our Beloved Prophet SallAllahu alaihi wasallam the day after the Mir’aj to teach him Wudhu and Salat…and Allah Ta’ala knows best…but it is knowledge passed down through the ‘Ulema and Awliyah that the brown marble pieces inserted into the white marble of the Shadharwan is where the Mubarak teaching occurred… …Ahmad transmits in his Musnad and al-Hakarn in his Mustadrak from Zaid ibn Haritha RadhiAllahu anhu that our Noble Nabi SallAllahu alaihiwasallam said: “Jibreel came to me at the beginning of what he revealed to me and taught me how to do Wudhu and the Prayer…” …Al-Bukhari transmits that the Messenger of Allah SallAllahu alaihi wasallam said: “Jibreel descended and led me in prayer, and I prayed with him, then I prayed with him, then I prayed with him and then I prayed with him,” and he counted out five times on his fingers… almiskeenah

King Fahd Holy Qur’an Printing Complex The foundation stone of the Complex which was inaugurated on 06.02.1405 AH (1985), was laid on 16.01.1403 AH (1983). The area of the Complex which is estimated at 250,000 square meters, includes a mosque, administrative offices, the printing press, stores, a clinic, a library, restaurants and other facilities. The Complex can print about about ten million copies of various publications every year. This can be increased to 30 million copies in emergencies and on special occasions. The meanings of the Holy Qur’an are translated in 44 languages, including 23 Asian, ten European and 11 African languages. These languages include Albanian, Bengali, Burmese, English, French, Greek, Indonesian, Kashmiri, Korean, Persian, Somali, Spanish, Tamili, Thai, Turkish, Urdu and other languages. About 1,600 people, including Ulama (Muslim scholars) and academic staff of universities, work at the Complex. About 70 percent of them are Saudis. Printing Machines Report: 3 August 2013 King Fahd press distributes 7 million copies of Qur’an The general secretariat of the King Fahd Complex for the Printing of the Holy Qur’an in Madinah distributed 7 million copies of the Holy Qur’an and related Islamic publications until July 8, a report from the complex said on Friday. The complex received between 2,500 and 4,000 visitors daily. Each visitor is presented with a copy of the Holy Qur’an, the report said. ArabNews

Masjid Quba Recent Pictures Eid Al Fitr 2013 40 000 worshipers in the streets leading to Masjid Quba Masjid Quba 9 August 2013 (Click on Pictures to Enlarge)

Scientists prove Zamzam is the best water on earth 16 October 2011 No matter how exhausted we are, a drink of cold invigorating Zamzam water miraculously makes us experience a burst of energy. Scientists are discovering some of the secrets in Zamzam water’s power to replenish the body. After conducting extensive research of the chemical and physical properties of Zamzam water, Dr. Hamdi Saif at Alexandria University concluded that Zamzam is the best water on the face of the earth. He found that it contains the perfect balance of electrolytes and also essential trace minerals that are very important for good health. In addition, it is naturally clean and pure, and free of even a single pathogenic microorganism. “Zamzam water is extremely useful in aiding the treatment of kidney and heart diseases, eye problems, migraine headaches, and a number of other chronic conditions,” said Dr. Saif. Zamzam water was analyzed across laboratories in the Arab world and in Europe and was compared to regular bottled water from several countries. Disclosing the results of analysis, Dr. Saif said, “Unlike any other water, Zamzam contains a good amount of calcium, magnesium, and fluoride. It is the unique properties that make Zamzam water so invigorating for fatigued pilgrims.” “We also found that Zamzam is safe to drink has no expiration date. Zamzam water is 100 percent natural and there is no chlorine in it, nor is it chemically treated in any way,” he said. http://www.saudigazette.com.sa/index...20111016110598

Question during wudu, is masah of the head and wiping the back of the neck essential? when praying at work and performing wudu; having to take my hijaab off each time to do this and pin my scarf back on takes time. like washing of feet is it necessary to do it each time if you have not taken your scarf off, as with feet if you have socks on? many thanks Answer Bismillah Al-jawab billahi at-taufeeq (the answer with Allah's guidance) It is not permissible to make Masah on the head scarf. Similarly, masah on the turban, hat, Burqa and gloves are also not permissible (Nurul Idhah). Washing the face, hands (forearms) up to the elbows and feet up to ankles, and Masah quarter of the head is a compulsory act of Wudhu. "O you who believe! When you intend to offer As-Salât (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles." (Surah Number: 5, Ayah Number: 6) However, the Masah of the nape is Mustahab (peferable). (Nurul Idhah Pg. 33) If you are working in a mixed environment it should be avoided as working in such a place where free mixing and intermingling of sexes takes place is forbidden in Islam. And Only Allah Ta'ala Knows Best. Moulana Qamruz Zaman London, UK http://www.muftisays.com/qa/question/3592/wudumasah-with-hijaab-on.html

The photo show the remains of the magnificent aqueduct known as Darb Zubayda. Zubaydah was the wife of Haroon Ar-Rashid, the great khalifah of his time. Her monumental work was the construction of the Zubaydah canal. There was a serious shortage of water in Makkah Mukarramah. Local inhabitants and the pilgrims were equally in great distress. A time came when the scarcity of water endangered the lives of people and livestock. The officials reported the gravity of the situation to the empress. She resolved to solve the problem by ensuring a constant supply of water to the people of Makkah Mukarramah and the pilgrims. She summoned the hydro engineers and the master architects and ordered them to find out some springs in the mountainous suburbs of Makkah Mukarramah. After months of surveying, they succeeded to find two springs and the 16 km canal was built at a cost of 7 million dinars (gold coins). (Refer to Wafayaatul A’yaan vol. 2, pg. 314) Lesson: Let us also take a lesson and invest our wealth in the service of deen and mankind. Our wealth is a trust and is not to be wasted in fashion and extravagance. uswatulmuslimah.co.za