ummtaalib

Since it does not specify whether you're a sister or a bro I shall refrain from saying "lol" as "unnecessary interaction between genders" is totally disapproved on the forum.....a sunny disposition is certainly welcome

Assalaamu 'alaykum and Jazaakallah for this wonderful article....and welcome to islamicteachings!! Please note that the first few posts have to be approved by a moderator, I hope it will not deter you from posting

Q. i`m in the service industry whereby i physically go out on install in peoples homes, the bulk of my clientele are none muslim and thus they have dogs as pets, many a time there dogs jump on me etc, my question is what is the permissibility salaah for me as i was told that a dog has touched my clothing etc thus salaah cannot be made, can i were an overall or a garment over my garment and if the dog touches the overall, at the time of salaah can i remove the overall and wear the clothes beneath the overall and perform salaah? please reply asap as my salaah is being affected negatively. (Query published as received) A. A dog merely touching you or your clothing does not make the affected area impure. Yes, if the dog's saliva or sweat latches onto you, the soiled area will be impure and it will be necessary to wash this part of the clothing before performing Salaah. As an alternative you have suggested, you may wear an overall so if it does become soiled with the saliva or sweat of the dog, you may remove it and perform Salaah with your usual clothing that you have under. The clothing you have under will not be impure as long as the saliva of the dog did not penetrate though the overall. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Question: Is there any SUNNAT of cutting nails? i.e: Is there any day preferred to cut nails or any preferred order of cutting nails or particular day in which it is prefeered not to cut nails. Answer: Assalāmu `alaikum Warahmatullāhi Wabrakatuh, Pairing ones nails is a sunnah of Nabi salallahu alayhi wasallam. The nails should be paired whenever the need arises. ῾Allāmah Tahtāwi rahmatullah alayh (d.1231H) mentions that nails should be paired once a weak and preferably on a Friday. If one delays from pairing once a week (due to slow growth of nails or some other reason) then he should pair them once in fifteen days. Leaving the nails unpaired for more than forty days is a sin. [ii] There is no sunnah of pairing the nails in a specific sequence or order. However, there are different opinions about what is the preferred sequence. Imām Ghazāli rahmatullah alayh (d.505H) has preferred and expounded on a particular sequence for pairing nails in hisIhyā’ Ulūmid Dīn. He mentions that one should start pairing the nails from the Shahadah finger of the right hand and then move towards the right till the small finger. Then one should start with the small finger of left hand and move towards the thumb of the left hand. Finally one should finish pairing at one’s right thumb. [iii] ῾Allāmah Nawāwi rahmatullah alayh (d.676H) has mentioned in his Al Majmū῾Sharhul Muhadhibthat this view of Imām Ghazāli rehmatullah alayh is acceptable except for the part where he says that the right thumb should be delayed it the end. ῾Allāmah Nawāwi rahmatullah alayh says that pairing the right thumb before starting the left hand will fulfil the preference of “beginning (an action) with the right”. [iv] Mullah ῾Ali Qārī rahmatullah alayh (d.1014H) has thus conclusively mentioned in Mirqāt ul Mafatīh Sharah Mishkātil Masābīh that the preferred method is to start from the right index finger (Shahadah finger) to the right small finger then the right thumb. Thereafter, for left hand start from the small finger and ending towards the thumb. [v] Pairing of the toe nails will be from the small right toe to the small left toe. [v] With regards to specifying a particular day too, different opinions have been mentioned in the books. ῾Allāmah ibn Hajar rahmatullah alayh makes clarification of these views and mentions that the most appropriate view is that there is no reason to make any day specific for pairing ones nails. However, one may choose Jumu῾āh(Friday) to pair ones nails since most people reserve this day to clean themselves and beautify for the congregation. [vi] Mawlana Faisal bin Abdul Hameed Student, Darul Iftaa Canada Checked and Approved by, Muftī Ebrahim Desai. www.daruliftaa.net اعْلَم أَن تقليم الْأَظْفَار لَا يتوقت وَالضَّابِط فِي ذَلِك الِاحْتِيَاج فَأَي وَقت يحْتَاج إِلَى تقليمه يقلمه (عمدة القاري شرح صحيح البخاري 22/ 46) [ii] تكميل من كمال النظافة قص ظفر وحلق شعر قال في الخانية والخلاصة من كتاب الاستحسان رجل وقت لقلم أظفاره أو حلق رأسه يوم الجمعة قالوا: إن أخره إلى يوم الجمعة تأخيرا فاحشا يعني قد جاوز الحد كره لأن من كان ظفره طويلا يكون رزقه ضيقا فإن لم يجاوز الحد وأخره تبركا بالأخبار فهو مستحب لما روت عائشة رضي الله عنها مرفوعا من قلم أظافيره يوم الجمعة أعاذه الله من البلاء إلى الجمعة الأخرى وزيادة ثلاثة أيام وفي استحسان القهستاني عن الزاهدي يستحب أن يقلم أظفاره ويقص شاربه ويحلق عانته وينظف بدنه في كل أسبوع مرة ويوم الجمعة أفضل ثم في خمسة عشر يوما والزائد على الأربعين آثم اهـ (حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح ص: 524) [iii] ولم أر في الكتب خبراً مروياً في ترتيب قلم الأظفار ولكن سمعت أنه صلى الله عليه وسلم بدأ بمسبحته اليمنى وختم بإبهامه اليمنى وابتدأ في اليسرى بالخنصر إلى الإبهام ولما تأملت في هذا خطر لي من المعنى ما يدل على أن الرواية فيه صحيحة إذ مثل هذا المعنى لا ينكشف ابتداء إلا بنور النبوة وأما العالم ذو البصيرة فغايته أن يستنبطه من العقل بعد نقل الفعل إليه فالذي لاح لي فيه والعلم عند الله سبحانه أنه لا بد من قلم أظفار اليد والرجل واليد أشرف من الرجل فيبدأ بها ثم اليمنى أشرف من اليسرى فيبدأ بها ثم على اليمنى خمسة أصابع والمسبحة أشرفها إذ هي المشيرة في كلمتي الشهادة من جملة الأصابع ثم بعدها ينبغي أن يبتدىء بما على يمينها إذ الشرع يستحب إدارة الطهور وغيره على اليمين وإن وضعت ظهر الكف على الأرض فالإبهام هو اليمين وإن وضعت بطن الكف فالوسطى هي اليمنى واليد إذا تركت بطبعها كان الكف مائلاً إلى جهة الأرض إذ جهة حركة اليمين إلى اليسار واستتمام الحركة إلى اليسار يجعل ظهر الكف عالياً فما يقتضيه الطبع أولى ثم إذا وضعت الكف على الكف صارت الأصابع في حكم حلقة دائرة فيقتضي ترتيب الدور الذهاب عن يمين المسبحة إلى أن يعود إلى المسبحة فتقع البداءة بخنصر اليسرى والختم بإبهامها ويبقى إبهام اليمنى فيختم به التقليم (إحياء علوم الدين 1/ 141) [iv] وَلَمْ يَثْبُتْ فِي تَرْتِيبِ الْأَصَابِعِ عِنْدَ الْقَصِّ شَيْءٌ مِنَ الْأَحَادِيثِ لَكِنْ جَزَمَ النَّوَوِيُّ فِي شَرْحِ مُسْلِمٍ بِأَنَّهُ يُسْتَحَبُّ الْبُدَاءَةُ بِمُسَبِّحَةِ الْيُمْنَى ثُمَّ بِالْوُسْطَى ثُمَّ الْبِنْصِرِ ثُمَّ الْخِنْصَرِ ثُمَّ الْإِبْهَامِ وَفِي الْيُسْرَى بِالْبَدَاءَةُ بِخِنْصِرِهَا ثُمَّ بِالْبِنْصِرِ إِلَى الْإِبْهَامِ وَيَبْدَأُ فِي الرِّجْلَيْنِ بِخِنْصِرِ الْيُمْنَى إِلَى الْإِبْهَامِ وَفِي الْيُسْرَى بِإِبْهَامِهَا إِلَى الْخِنْصِرِ وَلَمْ يَذْكُرْ لِلِاسْتِحْبَابِ مُسْتَنَدًا (فتح الباري لابن حجر 10/ 345) [v] وَقَصُّ الْأَظْفَارِ “: أَيْ: تَقْلِيمُهَا وَتَحْصُلُ سُنِّيَّتُهَا بِأَيِّ كَيْفِيَّةٍ كَانَتْ، وَأَوْلَاهَا أَنْ يَبْدَأَ فِي الْيَدَيْنِ بِمِسْبَحَةِ الْيُمْنَى ثُمَّ الْوُسْطَى ثُمَّ الْبِنْصَرِ ثُمَّ الْخِنْصَرِ ثُمَّ الْإِبْهَامِ، ثُمَّ خِنْصَرِ الْيَدِ الْيُسْرَى ثُمَّ بِنْصَرِهَا ثُمَّ وُسْطَاهَا ثُمَّ مِسْبَحَتِهَا ثُمَّ إِبْهَامِهَا وَفِي الرِّجْلَيْنِ بِخِنْصَرِ الْيُمْنَى وَيَخْتِمُ بِخِنْصَرِ الْيُسْرَى(مرقاة المفاتيح شرح مشكاة المصابيح 1/ 396) [vi] وَسُئِلَ أَحْمَدُ عَنْهُ فَقَالَ يُسَنُّ فِي يَوْمِ الْجُمُعَةِ قَبْلَ الزَّوَالِ وَعَنْهُ يَوْمَ الْخَمِيسِ وَعَنْهُ يَتَخَيَّرُ وَهَذَا هُوَ الْمُعْتَمَدُ أَنَّهُ يُسْتَحَبُّ كَيْفَ مَا احْتَاجَ إِلَيْهِ … قَالَ الْقُرْطُبِيُّ فِي الْمُفْهِمِ ذِكْرُ الْأَرْبَعِينَ تَحْدِيدٌ لِأَكْثَرِ الْمُدَّةِ وَلَا يُمْنَعُ تَفَقُّدُ ذَلِكَ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ وَالضَّابِطُ فِي ذَلِكَ الِاحْتِيَاجُ وَكَذَا قَالَ النَّوَوِيُّ الْمُخْتَارُ أَنَّ ذَلِكَ كُلَّهُ يُضْبَطُ بِالْحَاجَةِ وَقَالَ فِي شَرْحِ الْمُهَذَّبِ يَنْبَغِي أَنْ يَخْتَلِفَ ذَلِكَ بِاخْتِلَافِ الْأَحْوَالِ وَالْأَشْخَاصِ وَالضَّابِطُ الْحَاجَةُ فِي هَذَا وَفِي جَمِيعِ الْخِصَالِ الْمَذْكُورَةِ قُلْتُ لَكِنْ لَا يُمْنَعُ مِنَ التَّفَقُّدِ يَوْمَ الْجُمُعَةِ فَإِنَّ الْمُبَالَغَةَ فِي التَّنَظُّفِ فِيهِ مَشْرُوعٌ (فتح الباري لابن حجر 10/ http://www.qafila.org/is-there-any-sunnat-of-cutting-nails/

Question: Are Muslims allowed to do yoga as a form of exercise and as a fitness programme? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh. Yoga has its roots, origins and numerous phrases and acts inextricably linked with Hinduism. As Muslims, we treat matters of our aqeedah (creed and beliefs) with the utmost importance and without compromise. We are sensitive to issues of aqeedah and belief. We do not tread on any path that may lead us to compromise on our aqeedah or influence us in another direction. Yoga has the potential to do just that. Therefore, yoga is not permissible. If one wishes to look after his physical health, there are numerous other exercises that one may implement; exercises that do not compromise ones aqeedah at all. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. http://idealwoman.org/2013/is-yoga-as-a-fitness-programme-permissible/

According to Shariah, the husband has to maintain the wife whether she has wealth or not. We will be discussing the following points: Does the husband have a right to know the wife’s wealth. Does she have to seek her husband’s permission in administrating her financial issues. The relationship between the husband and wife is unique. It is a legal bond submerged with intense love. The implications of a legal issue are different from the implications of a love issue. In legal issues there are rules and regulations that govern the issues. In love, rules are broken. According to Shariah if a wife owns wealth, she is totally independent in her wealth. She can administer her financial issues as she wants. The husband has no right over her financial issues. He should respect the right Shariah has granted to her. She can buy, sell, loan, and deal in her wealth in such a way that it does not infringe the rights of the husband. When the husband regulates his financial issues, and he does not tell his wife about his financial issues, he expects her to respect his right. If she questions him on his wealth, he does not have to divulge information to her. If he buys or sells or does anything, he can conceal all that from his wife. The wife should respect that. Likewise if she conceals her financial issues from him, he too should respect that. Flexibility: Money can become a bone of contention in a marriage. A husband and wife should not live like adversaries in a boxing ring. All the time fighting on financial issues. In marriage, often laws are broken to maintain love and harmony. On one side we have the example of Hazrat Sara the wife of Ebrahim(a.s).She owned Hazrat Hajra, but she gave Hajra as a gift to Ebrahim(a.s). On the other hand we have the wife of Rasulullah Sallallāhu Alayhi Wasallam Hazrat Khadija (r.a). She was very rich and wealthy. She gave her wealth to Rasulullah Sallallāhu Alayhi Wasallam. Allah says: وَوَجَدَكَ عَائِلًا فَأَغْنَى (سورة الضحى آية 8) And He found you poor and made [you] financially rich. This was through the wealth of Hazrat Khadija (r.a). It is because of this flexibility between the spouses, it is not permissible for the husband to give zakat to his wife and vice versa. The wife cannot give her zakat to her husband. It is very possible, she herself will give her zakat to her husband, and she will end up using the same money she gave her husband. Mufti Ebrahim Desai Ideal Woman

Question: If a girl over 9 gets bleeding for the first time, for less that 3 days and it is istehaaza, will she still be classed as baaligh (mature). Answer: A girl becomes baaligh when her periods start (haydh), and not when any bleeding starts. The minimum period is 3 days and the maximum is 10. See nurul iydah page 38: وأقل الحيض ثلاثة أيام وأوسطه خمسة وأكثره عشرة. “The minimum period for haydh is 3, normally 5, and at most 10” Since her bleeding is less than 3 days, it would be classed istihazaa (non-menstrual non-postnatal bleeding) and not haydh, so she would not be considered baaligha yet. (a/hafiz1/12) http://www.tafseer-raheemi.com/q-buloogh-upon-bleeding/

Assalamalikum, I would like to know that after delivery a muslim women is not allowed to leave her house for 40 days. She can only leave her house after completing 40 days. Is there any hadith on this. What does islam say about this? Waiting for your earliest reply. Thank You Answer (Fatwa: 618/463/D=1431) It is not an Islamic rule not to leave home after delivery, rather after delivery in the state of nifas it is unlawful for a woman to have intercourse with her husband. Similarly, keeping fast, offering salah and reciting the holy Quran is forbidden, these are Islamic rulings. The matter of not leaving home is precaution according to medical viewpoint for the safety of health, for which care is taken in houses, as during nifas period often such weakness or illness occurs which takes root, which causes a woman to suffer her whole life. Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband

Shaykh (Mufti) Abdur-Rahman ibn Yusuf Mangera (HA) I was once told by a Maulana that whilst women are menstruating, it is not permissible for them to either 1) touch/recite Qur'an, not even one verse or 2) enter a masjid. However, in recent times many people I meet are telling me differently, including people of knowledge. For example, a sheikh has told me that it is ok for the women to enter the masjid. I am pretty sure that the Hanafi school of thought holds that women are not allowed to enter the masjid, but I was wondering if it is possible to get the daleel for this so that I may be able to give a better explanation than,"Well, a Maulana told me that this was not permissible." Today, everyone wants proof. Assalamu alaykum In the name of Allah, the Inspirer of truth. Itt is an agreed upon issue that a menstruating women or a person inthe seminally defiled state is prohibited from entering the masjid. Many hadiths state this. To quote a few: 1 'A'isha ra relates that the Prophet Sallallahu alayhi wasallam said: "I do not make lawful the masjid for menstruating women or for one who is in a seminally defiled state [junub]. (Sunan Abu Dawud) 2 Umm Salama ra related that the Prophet Sallallahu alayhi wasallam entered the courtyard of the masjid and announced aloud, "The masjid is not permitted for the seminally defiled and for the menstruating women." (Tabarani) 3 'A'isha ra relates that the Prophet Sallallahu alayi wasallam called out from the masjid, "O 'A'isha, hand me the cloth." She told him that she was menstruating, so he said the menstruation is not in her hands [i.e. that she could hand him the cloth. Note: the door of her chamber opened up into the masjid]. (Sahih Muslim) Also in regards to the prohibition of reciting a portion of the Qur'an for them, there are the following hadiths 1 'Abdullah ibn 'Umar relates that Prophet Sallallahu alayhi wasallam said, "A menstruating women or a seminally defiled person should not recite any part of the Qur'an. (Sunan al-Tirmidhi, Sunan al-Bayhaqi) There are also other hadiths transmitted by Imam Daraqutni, Tirmidhi, Nasa'i, Ibn Maja, Abu Dawud, Ibn Hibban, Hakim and others in this regard (See Nasb al-Raya]. Another hadith found in the Muwatta of Imam Malik states that "Only a person in the state of purity should touch the Qur'an." This hadith has been transmitted by many other hadith scholars as well. 'Allama Zayla'i has discussed the hadiths pertaining to these questions thoroughly in his Nasb al-Raya. 1:194199. Hence, it is established that women in their periods are prohibited from entering themasjid area. The same pertains to those who are in a seminally defiled state and are in need of a ritual bath [ghusl]. However, it would be permissible for such people to entera side hall or room in an Islamic Center that is not considered the actual masjid or sanctified prayer area, for instance to attend a dars or lecture. And Allah knows best Wassalam Abdur-Rahman ibn Yusuf [/removebr]

The Blessed Prophet [saws] said "Whoever bears malice towards Allah’s wali, Allah will declare war upon him." (Sahih Bukhari) Ponder upon the words, “I declare war upon one who bears malice towards my wali.” Would anyone who prepares himself for war against Allah be successful in this world, let alone in the hereafter? The message of this hadith is narrated with various wordings which indicate that the Blessed Prophet [saws] relayed this message to us in different times and in different circumstances. The aforementioned hadith is the narration of Abu Hurairah RA as related in Bukhari. This narration is also by Aishah RA, Maimuna RA, Muadh RA, Anas bin Malik RA, Usama bin Zaid RA, and Wahab Bin Munaba RA. In another narration it says, ‘whosoever bothers my 'wali', has prepared himself for war against me.’ In a different narration the words are, ‘whoever ridicules my wali, challenges Me.’” (Fath-ul-Bari) Imam Nawawi writes in Sharhul-Muhazzab: "It is narrated in Bukhari that Allah said, “I declare war upon the one who troubles my wali.” Khatib Baghdadi relates from Imam Abu Hanifah (rahmatullahi alayh) and Imam Shafi'i (rahmatullahi alayh) that “If the fuqaha (jurists) and ulema (scholars) are not the Auliyah of Allah, then nobody is a wali of Allah .” Abdullah bin Abbas RA says, “Anyone who troubles a faqih troubles the Blessed Prophet [saws]” Ahmed Ibn Athir writes in Jaami'-ul-Usool: "To be contemptuous of the Sufia who follow the Sunnah, destroy the bida, hold knowledge of the Deen and are pious in their actions, and who are the keepers of the esoteric meanings, is a disaster. In Islam, the threat against one who holds hard feelings against them is severe. What a dangerous position, to be in war with Allah . It is bearable if ones ears are cut, eyes gouged, and legs and arms broken in punishment for this heinous crime, because the difficulties and pains of this world will end. If this happened to someone, at least the doors of repentance are still open, but what is one to do if he is corrupted in his Deen? The scholars say that aside from these two (Riba and malice towards the Auliya), no other sin has been recorded which incites war with Allah . It indicates the graveness of these two sins and that a person involved in them may die in the state of kufr.” (Mirqat-Commentary on Mishkat- by Imam Mulla Ali Qari RA) The Blessed Prophet [saws] said, “The one whom Allah befriends cannot be humiliated and no person whom Allah makes his enemy can have any respect.” (Tirmidhi) Anas bin Maalik RA narrates that Rasulullah [saws] said: "Indeed, the example of the 'Ulama is like that of stars in the sky, by which guidance is obtained in the darkness of the land and water..." (Musnad Ahmad) Rasulullah Sallalahualaihiwassallam said, “The virtue of an Alim to a worshipper (Aabid) is similar to the virtue of the moon when it is full to the rest of the stars. And verily the Ulema are the inheritors of the Prophets. Verily the Prophets did not leave behind dirhams and deenars, but rather they left behind knowledge. ” – Authentic, narrated by Abu Dawood, Tirmidhi, and Ibn Majah. The Holy prophet [saws] prophesized regarding the current fitna of people abandoning the Ulema and following the non-qualified leaders as- "...the people will take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding." (Sahih Bukhari) * * * TORMENTING THE Ulema and AULIYA-ALLAH IS A MAJOR SIN The scholars list tormenting or troubling the Auliya-Allah as a major sin since doing so can lead to kufr and is foreshadowed with a dire threat. Imam Dhahabi writes in his book Kitabul-Kabair: “The 51st major sin is tormenting the Auliya-Allah and bearing malice against them. Allah says: "Verily, those who annoy Allah and His Messenger, Allah has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating punishment. And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin". (Ahzaab 57:58) The Blessed Prophet [saws] stated that Allah said, “I have declared war upon him who makes an enemy of my wali.” (Bukhari) And in another narration of Bukhari, “He invites Me (Allah) to war.” The Blessed Prophet [saws] said, “O Abu Bakr ! If you incensed the poor muhajireen (i.e. those who migrated from Mecca) you have incensed your lord.” (Kitabul-Kabair) Hafiz bin Hajar writes in his book on major sins, Al-Zawajir An Qataratil-Kabair: “The 65th major sin is tormenting the Auliya-Allah and making them an enemy.” After this, he mentions the hadith of Bukhari and of the declaration of war against one who makes the Auliya-Allah his enemy. Then Hafiz bin Hajjar says: "Some scholars have classified this as a major sin since the dire threat is mentioned so explicitly in the Qur’an. And really, what could be a greater threat than the fact that one is inciting war with Allah? Nothing indeed is so damning as to declare war against Allah, except for the person who deals in usury. It is obvious that a person whom Allah declares His enemy can never succeed (may Allah I save us). The consequences of declaration of war against Allah can be nothing less than dying in kufr. May Allah save us from this through his infinite kindness and mercy. Further, he writes, “I have read in the book, Al-Khadim by Zarkashi, that after mentioning the hadith of Bukhari, he writes, ‘Notice that the threat issued against this person is the very same as the one who deals in usury.’” Hafiz Ibn Asakar writes: "O brother! May Allah grant us the ability to perform good deeds and may He guide us on the straight path. The flesh of the scholars is extremely poisonous. It is the way of Allah that He cuts down those who insult them and corrupts the heart of those who expose their faults. Allah says in the Qur’an: And let those who conspire to evade orders beware lest a fitnah strike them or a painful punishment. (Surah Nur: 63) Ali Shari’ wrote a comprehensive treatise on the subject of those who make the Auliya-Allah their enemy and ridicule them. He writes in his book, Al-Zawajir fi Tahzir min Al-Kabair, the 51st major sin is tormenting the Auliya-Allah and making them one’s enemy. He writes: "Auliya-Allah is the plural of wali. Wali is a person who loves Allah and obeys Him; a wali is knowledgeable in Deen and worships in sincerity." Ali Shari’ continues narrating the same ahadith and ayah as mentioned above. In the end, he summarizes in these words: "Making one of the Auliya-Allah an enemy, deriding them, treating them rudely, and verbally lashing at them, are all indications of the prevalence of ignorance. A sign of the Day of Judgment is when low-level and ignorant people will take positions of authority and the pious (mutaqeen) will be disregarded. The Blessed Prophet [saws] said, “The Day of Judgment will not come until the lowly and vile, and those whose fathers and grandfathers were lowly and vile, are considered the most fortunate of all people." Remember, hurting the Auliya-Allah and making them enemies are declarations of war against Allah and a challenge to His greatness. How can those who challenge Allah be successful? Keeping a grudge against the Auliya-Allah is such a wicked act that it comprises a major sin. Such a person is heaving destruction upon his head, and nothing good can be expected in the outcome of a person against whom Allah has declared war. Shaikh Muhammad Zakariya was emphatic about loving the Auliya-Allah, staying in their company, avoiding deriding them and creating discontent in their hearts. He carried this message throughout all of his books. At one point he says, “This is one of the most sensitive and frightening matters. Whether they are ulema, muhaditheen, fuqaha, or Sufia, deriding them is certainly a blasphemy. Allah says in the Qur’an: “And the forerunners [in the faith] among the Muhajireen and the Ansar, and those who followed them with good conduct, Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the supreme success.” (Surah Taubah: 100). In Durri Manthoor, many ayahs and ahadith are mentioned which explain this ayah. In one of the narrations of Imam Auzai, he says Atia bin Hasan, Makhul, Ubda Bin Abi Lababa, Qasim, and others heard from a large number of Sahaba RA that, ‘When this ayah was revealed, the Blessed Prophet [saws] said, ‘This is for my Ummah, and there is no anger after Allah is pleased.’ Those Sufia who come under the definition of the hadith of ihsan also fall under this ayah. This subject has been explained extensively in the book Al-I’tidaal. Regarding this matter, I will only add that those who make a career of finding faults in scholars and are proud of it, only hurt themselves not the ulema they criticize. And even if they could hurt the ulema the most they could do is to deprive them of worldly things (i.e. material possessions) or dignity and respect, all of which are temporary and insignificant. Of course, this is only possible if they have power over decreasing whatever is written in their (ulema) destiny (which they do not). In essence, their criticism and prejudices against the ulema backfire on them. The Blessed Prophet [saws] said, ‘He who does not respect our elders, is not kind to our children, and does not value our scholars, is not from amongst us.’ Some consider themselves of this Ummah; however, according to this hadith, the Blessed Prophet [saws] wants them to have nothing to do with this Ummah. The Blessed Prophet :saws: said, ‘Those who carry the revelations (e.g. the scholars) are the wali of Allah.’" The great faqih and Muhaddith, Shaikh Abdul-Hai R.A.writes in his Fatawa: "The fuqaha decree that one who swears at the Auliya or ulema due to his contempt for knowledge is a kafir. If there is another reason for his contempt of the scholars, he will be at the very least a fasiq or fajir (sinner) and will be deserving of the wrath of Allah in this world and in the hereafter.” He further corroborates this with the statements of the fuqaha, verses of the Qur’an, and the ahadith. The door of Tawba is open still. May Allah guide us all. -Excerpted from the book 'Consequences of Debasing The Auliya-Allah' By Shaykh Dr. Ismail Memon http://theislamicreality.blogspot.co.uk/2013/01/becareful-when-speaking-about-ulema-and.html

In one Hadith it is mentioned that the person who recites Durud once, Allaah opens a door of safety and security for him. Another Hadith states that the person who recites Durud once, Allaah will send ten mercies upon him, forgive ten sins of his and raise his stages by ten. Alislam.co.za

1. Hadhrat Khadija al Kubra bint Khuwaylid bin Asad bin Abdul Uzzah bin Qusayy bin Kilaab radhiyallaahu anha. Her title was Umm e Hind. Rasulullaah صلى الله عليه وسلم married her when he was 25, while she was 40. 2. Hadhrat Sauda bint Zam'ah bin Qays bin Abd Shams bin Abdud bin Nasr bin Maalik bin Hasl bin Aamir bin Lu'ayy radhiyallaahu anha. Her dowry was 400 dirhams. She passed away in the khilafah of Hadhrat Umar (R.A). 3. Hadhrat Maariya radhiyallaahu anha was the slavewoman of Rasulullaah صلى الله عليه وسلم (from whom Hadhrat Ibraaheem t was born). 4. Hadhrat Ayesha radhiyallaahu anha bint Hadhrat Abu Bakr t bin Abi Quhaafa Uthmaan bin Aamir bin Amr bin Ka'b bin Sa'd bin Taym bin Murra bin Ka'b bin Lu'ayy. She was 9 years of age when she married. It is said that she had a miscarriage. She passed away in Ramadhaan 58 A.H. 5. Hadhrat Hafsah radhiyallaahu anha bint Hadhrat Umar bin Khattaab t bin Nufayl bin Abdul Uzza bin Rabaah bin Abdullaah bin Qurt bin Ridaah bin Adiy bin Ka'b bin Lu'ayy. It is narrated that Rasulullaah r took her back after divorcing her. She passed away in Sha'baan 45 A.H. 6. Hadhrat Zaynab bint Khuzaymah radhiyallaahu anha bin Al Haarith bin Abdullaah bin Amr bin Abd Manaaf bin hilaal bin Aamir bin Sa'sa'ah bin Mu'awiyah Al Hilaliyyah. She was titled Umm al Masakeen. She was married in 3 A.H and passed away after 8 months. 7. Umme Salamah Hind bint Umayyah radhiyallaahu anha bin Al Mugheera bin Abdullaah bin Amr bin Makhzoom bin Yaqdha bin Murra bin Ka'b bin Lu'ayy bin Ghaalib bin Fihr. She was married in 4 A.H and passed away in 62 A.H. 8. Zaynab bint Jahsh radhiyallaahu anha bin Rubaab bin Ya'mur bin Sabra bin Murra bin Kabeer bin Ghanam bin Dudaan bin Asad bin Khuzaymah. Her name was Barra. Rasulullaah e kept her name Zaynab. She was married in 4 A.H when she was 35. She passed away in 20 A.H in Madinah Munawwarah. 9. Hadhrat Juwayriyyah bint Al Haarith radhiyallaahu anha bin Abi Diraar bin Habeeb bin Aabid bin Maalik bin Khuzaymah - he was Mustaliq - bin S'ad bin Ka'b. Her name was also Barrah, and was named Juwayriyyah. She was married in 6 A.H and passed away in 56 A.H. 10. Hadhrat Rayhaana bint Sham'un radhiyallaahu anha bin Zayd (from the Banu Nadeer tribe from the Banu Qurayzah). She was brought as a prisoner during the battle against the Banu Qurayzah. Rasulullaah e freed her and married her. 20 ½ uqiyah of silver was fixed as her dowry. There is difference of opinion with regards to her marriage. However, the scholars of Hadith have favoured the given explanation. 11. Hadhrat Umm e Habeebah radhiyallaahu anha bint Abi Sufyaan Sahkr bin Harb bin Umayyah bin Abd Shams bin Abd Manaaf bin Qusayy Al Qurayshiyya Al Umawiyyah. Her name was Ramla. She was married in the court of Najashi in the 7th year of Nubuwwah for a dowry of 400 dinaars. She passed away in 40 A.H. 12. Hadhrat Safiyya bint Huyayy radhiyallaahu anha bin Akhtab bin Shu'bah bin Tha'labah bin Ubayd bin Ka'b bin Al Khazraj bin Abi Habeeb ibn An NAdheer bin An Nihaam bin Takhoom. She was from the Bani Israa'eel, i.e. she was from the progeny of Hadhrat Haroon u. 13. Hadhrat Maymoona bint al Haarith Al Hilaaliyyah was married at a place called Sarif. She passed away in 51 A.H. Haafidh Abu Muhammad al Maqdisi and others have mentioned that Rasulullaah (s.a.w) made 7 other Nikaahs. There is a command to include the pure spouses in reciting Durud. صلى الله عليه وسلم وعلى أزواجه وذرياته وسلم تسليما Alislam.co.za

“A person is made of two things: body and soul. The more important of the two is the soul because it will remain permanently, whilst the body will only remain until the grave. This is why the Prophet sallalahu alayhi wasallam’s teachings were focused primarily on the purification of the soul. Allāh ta’ala mentions in the Qur’ān: ‘O our Rabb! Send among them a messenger (the Prophet sallalahu alayhi wasallam) from their midst who will recite to them Your verses, teach them the book and wisdom and purify them.’ (2:129) The main objective is the third, and the first two are the means of acquiring the third. This is why Allāh ta’ala says: ‘Successful indeed is he who has acquired purification (of the soul).’” (87:14) Shaykh Muhammad Saleem Dhorat (Hafizahullah) www.shaykh.org

This is the same person in post number 8...he went for umrah! ‘I am sorry, O Prophet…’ MADINAH – Former Dutch Islamophobe and a former leading member of far-right Dutch politician Geert Wilders’ party Arnoud Van Doorn visited the Prophet’s Mosque in Madinah to pray and say sorry for becoming part of a blasphemous film. Doorn was among the Freedom Party leaders who produced the blasphemous film, Fitna. Last month he reverted to Islam after an extensive study about the religion and the Prophet (peace be upon him). He said that the worldwide outrage against the film made him study about the Prophet (pbuh) and that eventually led to his conversion. He headed for Makkah to perform Umrah after meeting the two imams of the Prophet’s Mosque, Sheikh Ali Al-Hudaifi and Sheikh Salah Al-Badar, who enlightened him on how to lead the life of a good Muslim and confront challenges facing Islam in the West. A member of the Dutch parliament and The Hague City Council, Doorn announced his decision to accept Islam on his Twitter profile. He also posted a tweet in Arabic declaring that “there is no god but Allah and Muhammad is his Prophet.” At first, other users took the news as a joke. After all, an active supporter of a notorious Dutch hater of Islam, Wilders, he repeatedly approved Islamophobic statements and public actions, and personally participated in them. But Doorn, who now serves as a regional adviser at the City Hall in The Hague, personally confirmed his decision to practice Islam in an official letter to the city mayor. Most recently, the politician filed a formal application to the mayor of the city to allow him to perform prayers obligatory for Muslims during his working hours. “I can understand people are skeptic, especially that it is unexpected for many of them,” Doorn told Al-Jazeera English satellite channel. “This is a very big decision, which I have not taken lightly.” “In my own close circle people have known that I have been actively researching the Qur’an, Hadith, Sunnah and other writings for almost a year now,” he said. “In addition, I have had numerous conversations with Muslims about the religion.” Driven by his party’s anti-Islam discourse, Doorn decided to dig in for the truth about the religion himself. “I have heard so many negative stories about Islam, but I am not a person who follows opinions of others without doing my own research,” he said. “Therefore, I have actually started to deepen my knowledge of Islam out of curiosity.” The 46-year-old has continued on The Hague Council as an independent candidate since splitting from Wilders’s party. Doorn’s decision to embrace Islam has won mixed reactions in the Netherlands. “According to some people I am a traitor, but according to most others I have actually made a very good decision,” he told Al-Jazeera. “The reactions are generally positive and I also received quite some support via twitter. “It feels good that people who do not know me personally have understanding of my situation and support me in my choice.” Asked if he now regretted joining the Freedom Party, he replied: “I have learned that every experience in life has a purpose. However, with the knowledge I have today, I would have undoubtedly made a different choice.” For the Dutch politician, finding Islam was finally guiding him to the true path in his life. “I have made mistakes in life as many others. From these mistakes I have learned a lot,” Doorn said. “And by my conversion to Islam I have the feeling that I finally found my path. I realize that this is a new start and that I still have much to learn as well.” See Also : Ex-Islamophobe to produce film on Prophet

Darul-uloom Deoband Honourable Mufteen, Darul Uloom Deoband Assalamu Alaykum wa Rahmatullah My question is that how is Dr. Zakir Naik? Are his beliefs in accordance to those of the Ahl us Sunnah wal Jama'ah? Are his views on Hadith and Tafseer reliable or not? What is his path in Fiqh? Which Imam does he follow? Can we listen to his talks and practice upon them? Please provide a satisfactory answer. Riyaad Ahmad Khan Aaliya Printers, Uttar Su'ya (Ilaahabad) There are many questions regarding Dr. Zakir Naik. This question is also one of these. A detailed answer regarding the beliefs, Fiqhi path and his explanations regarding the Qur'aan and Hadith were requested. Therefore, in the light of his lectures and speeches, a detailed answer is provided. حامدا ومصليا ومسلما ، الجواب وبالله التوفيق والعصمة Deviated things like moving away from the correct beliefs, interpolation and made up views regarding the Tafseer of the Qur'aan, awe for scientific research, unity with western thought in opposition to Islaam and turning away from the pious predecessors and the path of the majority of the Ummah in Fiqhi rulings are to be found in the lectures of Dr. Zakir Naik. Also, he is involved in an effort to turn the Muslim Ummah away from following the Mujtahid Imams, making the people renounce the religious institutions and trying to make the people have bad thoughts about the scholars. A few examples of such deviation are presented below: 1 A few points of Dr. Zakir regarding belief (belief is something very delicate. A slight slip in it could sometimes be a danger for Imaan). a "It is permissible to call unto Allaah with the words Vishnu and Barhma." Dr. Zakir says in one programme, "It is permissible to call unto Allaah using the names of the Hindu deities like 'Vishnu', meaning Rabb and 'Barhma' meaning Creator. This is on condition that a person does not have the belief regarding Vishnu that he has four hands and mounts birds." [islaam and Universal Brotherhood p.33 by Dr. Zakir Naik] It is not permissible to call unto Allaah with these non Arabic words. It is not permissible to call on Him using such names that are not specific for Him. How can it be permissible to call on Allaah with names like Vishnu and Barhma when these are the outstanding signs of the Hindus? b "What is the word of Allaah? It is necessary to take the path of science and technology in order to test it." Dr. Zakir said during a programme, "Every man understands that his honourable book can only be the speech of Allaah. If you want to know which book is definitely the speech of Allaah, then the final test is to take the path of modern science and technology. If it is in accordance to modern science, then understand that this is definitely the speech of Allaah (SWT) ." [الجواب على ثلاثين جوابا على أن ذاكر الهندي وأصحاب فكره منحرفون ضلالا للشيخ يحى الحجورى] From this we come to know of Dr. Zakir's deviated boldness, turning away from the book of Allaah, his astray thought pattern and also his awe for modern science that has reached dangerous boundaries. This is to the degree that he has made scientific research that changes every moment the standard by which to judge the divine books, especially the Noble Qur'aan. The greatest proof of it being the speech of Allaah is its I'jaaz (making helpless). Through it, Allaah (SWT) has laid down a challenge in various places (of the Qur'aan). c "Every person has the right to give Fatwa." Dr. Zakir states in one place, "It is permissible for any person to give Fatwa because the meaning of Fatwa is to give ones opinion." [ibid] In this statement, Dr. Zakir has referred to such an important task of giving fatwa with such light words like 'giving an opinion'. According to Allamah Ibn al Qayyim, a Mufti is a translator of Allaah in the explanation of divine law and he is responsible for signing in His place. لم تصلح مرتبة التبليغ بالرواية والفتيا إلا لمن اتصف بالعلم والصدق...وإذا كان منصب التوقيع عن الملوك بالمحل الذي لا ينكر فضله ولا يجهل قدره...فكيف بمنصب التوقيع عن رب الأرض والسماوات ، فحقيق بمن أقيم في هذا المنصب أن بعد له عدته ويتأهب له أهبته وأن يعلم فدر المقام الذي أقيم فيه . إعلام الموقعين ٩١/١ This is not only regarding himself, but he has permitted it for every person. He has totally cast aside the following verse of the Qur'aan and Hadith of Rasulullaah (Sallaho Alaihe Wassallam) , فاسألوا اهل الذكر إن كنتم لا تعلمون If you do not know, then ask those of knowledge من أفتى بغير علم كان إثمه على من أفتاه . أخرجه أبو داؤد في سننه ٣٥٩ رقم ٣٦٥٩٣، باب تفسير القرآن عن رسول الله صلى الله عليه وسلم He who gives fatwa without authentic knowledge, the sin will be upon the one who gave the fatwa. 2 His own explanations in the Tafseer of the Qur'aan, i.e. interpolating the meaning Tafseer of the Qur'aan is very delicate. The Mufassir stipulates the purport of Allaah (SWT), that Allaah has taken this meaning. Therefore, it is very dangerous for an incompetent person to step into this field. It is mentioned in a Hadith, من قال في القرآن برأيه فأصاب فقد أخطأ. (أخرجه الترمذى رقم ٢٧٧٦) If a person renders Tafseer from his own intelligence, then even if he reaches the correct meaning, he will still be taken to be someone that has done wrong. Another narration states, من قال في القرآن برأيه فليتبوأ مقعده من النار . أخرجه الترمذى ١٩٩/٥ رقم ٢٩٥١ It is for this reason that there are many conditions for a commentator (Mufassir). For example, he should be well aware of all the verses of the Qur'aan, he should have great knowledge of the Ahadith, he should have good knowledge of Arabic and its laws; syntax, morphology and eloquence and clarity etc. As far as Dr. Zakir is concerned, none of the conditions are found in him to the necessary degree, he does not know the laws of Arabic as it ought to be known, he does not have deep knowledge regarding the Ahadith nor does he have great knowledge of eloquence and clarity. (All this will be clarified by means of examples further on). On the other hand, all the causes for falling into deviation are found to a complete degree in Dr. Zakir, e.g. turning away from the Tafseer narrated from Rasulullaah (Sallaho Alaihe Wassallam), the Sahabah (RA) and the Taabi'een, being awed by the thoughts of the era and misunderstanding the subject matter of the Qur'aan etc. Therefore, he has made many verses the practice ground for opposition on the basis of his ignorance. A few examples are presented below, a Dr. Zakir states regarding the Tafseer of the verse, (الرجال قوامون على النساء), "People say that the word 'Qawwaam' refers to being a stage higher. However, in reality, the word 'Qawwaam' comes from 'Iqaamah'. The meaning of 'Iqaamah' is to stand up. Therefore, the meaning of 'Iqaamah' is being upon a higher level in terms of responsibility, not in virtue." [Lectures of Zaakir Na'ik p.295, Farid Book Depot] Dr. Zaakir has in support of the western view of equality of the sexes made his own Tafseer and has thereby negated the level of virtue that man has, whereas the great Mufassireen of the Ummah have explained the meaning to be higher in terms of virtue. Consequently, Ibn Kathir writes under the verse (الرجال قوامون على النساء), أى الرجل قيم على المرأة أى هو رئيسها وكبيرها والحاكم عليها ، مؤدبها إذا اعوجت The status of a man before his wife is like that of a ruler and leader. At the time of necessity, the husband also teaches his wife honour and respect in an appropriate manner. Ibn Kathir writes in the Tafseer of (وللرجال عليهن درجة), وللرجال عليهن درجة أى في الفضيلة في الخلق والمنزلة وطاعة الأمر والإنفاق والقيام بالمصالح والفضل في الدنيا والآخرة . ٦١٠/١ A husband is a level higher than the wife in terms of virtue, status, obedience etc. Also, the Tafseer of Dr. Zakir indeed goes against the Hadith, لو كنت آمرا أحدا أن يسجد لأحد ، لأمرت النساء أن يسجدن لأزواجهن. أخرجه أبو داؤد If it was permissible to make Sajdah to anyone but Allaah, I would have commanded the women to prostrate before their husbands. This is because if they were equal in virtue and the husband had no higher status than the wife, then why did Rasulullaah (Sallaho Alaihe Wassallam) want to command the women to prostrate – a sign of the greatest honour – before their husbands? b "Dr. Zakir, a question, "It is stated in the Qur'aan that the sex of the child in the womb of the mother is known only by Allaah, but science has now developed to quite an extent and we can specify this easily though ultra sonography. Is this verse of the Qur'aan not in contradiction with medical science?" He replies, "It is correct that it is mentioned in various translations and commentaries of this verse that only Allaah (SWT) knows the sex of the child that is in the womb of the mother. However, study the Arabic verse and you will see that an Arabic word equivalent to the English word 'sex' was not used. In reality, whatever the Qur'aan says, it is what is in the womb? The knowledge of this lies only with Allaah (SWT) . Many Mufassireen have misunderstood and have taken the meaning to be that only Allaah knows the sex of the child that lies in the womb of the mother. This in incorrect. This verse does not indicate the sex of the foetus, but it indicates to the nature of the child in the womb. Will it be a cause of mercy or punishment for its parents?...[40 Objections on Islaam p.130 of Dr. Zaakir Naik, Areeb Publications, Dehli] In this answer, Dr. Zaakir has been awed by scientific research and in order to save himself from the apparent objection, he has put the Tafseer narrated by the Sahabah and Taabi'een behind his back and has rejected a known meaning. He has criticised and said that many great Mufassireen are wrong. The meaning explained by Dr. Zaakir is the meaning of 'Maa' Mawsool. Many Mufassireen have mentioned this as a possibility under the first meaning. However, it is not correct to reject the second meaning. This is a clear proof that Dr. Zaakir does not ponder deeply and turns away from the statements of the Sahabah and Taabi'een. This is because the meaning that Dr. Zaakir has negated, another verse of Surah Ra'd points to it. The verse is, الله يعلم ما تحمل كل انثى وما تغيض الأرحام وما تزداد. الرعد ٨ Allaah knows what every female bears and the shortages and excesses in the womb This meaning is also narrated from the famous Tabi'i and Mufassir, Imam Qataadah (RA). He says, فلا يعلم ما في الأرحام أذكر أم أنثى الخ Only Allaah has perfect knowledge of whether the foetus is a male or a female Similarly, Ibn Kathir (RA) has mentioned this in his Tafseer vol.6 p.355, 'Allamah Nasafi (RA) has written in Tafseer Madaarik vol.3 p.116 and Imam Shaukaani has written in Fath ul Qadeer vol.5 p.498. However, Dr. Zaakir has classified the meaning mentioned by these great Mufassirreen as wrong. He takes his meaning to be indisputable and is adamant upon it. The correct answer: The objective of the verse is to prove knowledge of the unseen for Allaah and 'Ilm Ghayb in reality refers to that definite knowledge that is attained directly without any apparent cause and without any tools. The knowledge attained through tools and instruments by doctors is not definite knowledge, nor is it attained without instruments. It is Zanni (unclear) and is attained through instruments. Therefore, the Zanni knowledge attained through ultra sonography does not raise an objection on the Qur'aanic verse. c Dr. Zaakir states regarding the verse, يا ايها النبى إذا جائك المؤمنت يبايعنك على ان لا يشركن بالله شيئا. الممتحنة ١٢ "Here, the word 'Bay'ah' is used. The word 'Bay'ah' will include the purport of election in our times. This is because Rasulullaah (Sallaho Alaihe Wassallam) was the Rasul of Allaah and the head of the government. The meaning of 'Bay'ah' was to accept him as the leader of the government. Islaam gave women the right to vote in that time." [The rights of women in Islaam p.50, Dr. Zaakir Naik] Here also, Dr. Zaakir makes an incorrect assertion. He wants to prove the right of women to vote by stating that the women taking 'Bay'ah' to Rasulullaah (Sallaho Alaihe Wassallam) is the ancient form of voting in today's democratic system of election. This is the case when the people who know the reality of democracy (majority wins), they can understand clearly that this explanation of Dr. Zaakir is totally against what happens and it is wasting his intelligence in the Tafseer of the Qur'aan. This is because in accordance to the modern day democratic system, every person has the choice to choose the president. If someone does not gain the majority vote, then he cannot become the president. If taking Bay'ah was in reality getting votes, then did the Sahaabiyaat have the choice to reject the leadership of Rasulullaah (Sallaho Alaihe Wassallam)? d In the famous objection, based upon misunderstanding, raised upon the verse of Surah Maryam (يا أخت هارون ما كان أبوك امرأ سوء وما كانت أمك بغيا . مريم ٢٨) that Hadhrat Maryam radhiyallaahu anha was not the sister of Hadhrat Haaroon (AS), and there was a difference of a thousand years between them, Dr. Zaakir says, "The Christian missionaries say that Rasulullaah (Sallaho Alaihe Wassallam) did not know the difference between the mother of Hadhrat 'Isa (AS), Maryam, and the sister of Haaroon, Maryam, whereas the meaning of the Arabic word 'Ukht' is children also. That is why the people said to Maryam that O children of Haaroon. In reality, it refers to the children of Hadhrat Haaroon (AS)." [40 Objections on Islaam, Dr. Zaakir Naik] This is based on the ignorance of Dr. Zaakir regarding Ahadith and lexicography. In refutation of this research, the Hadith of Muslim is sufficient. It is stated in Sahih Muslim, عن المغيرة بن شعبة قال : لما قدمت نجران سألونى ، فقالوا : إنكم تقرأون يا أخت هارون وموسى قبل عيسى بكذا وكذا ، فلما قدمت على رسول الله صلى الله عليه وسلم سألته عمن ذلك فقال : إنهم كان يسمون بأنبيائهم والصالحين قبلهم . مسلم ١٧١/٦ دار الجيل بيروت رقم ٥٧٢١ Rasulullaah (Sallaho Alaihe Wassallam) clarified this verse 1400 years ago. The summary of it is that Hadhrat Maryam – the mother of Hadhrat 'Isa (AS) was not the sister of Hadhrat Haaroon (AS), brother of Hadhrat Moosa (AS), but the brother of the mother of Hadhrat 'Isa (AS) was also named Haaroon and these people used to keep their names after their Ambiyaa and pious luminaries. From this we learn that this is not a new objection, nor is there a need to fabricate an answer to it. How ignorant is Dr. Zaakir of Ahaadith that instead of trying to reach the reality of the Ahadith and Tafseer, he fabricates interpretations. e Dr. Zaakir states regarding the verse (والأرض بعد ذلك دحها), "The Arabic word used here for egg is "Dahaaha". This refers to an ostrich egg. The egg of an ostrich has a similar shape with that of the earth. Therefore, the Qur'aan clarifies with total correctness the shape of the earth. When the Qur'aan was revealed, the thought was that the earth is flat." [Lectures of Dr. Zaakir Naik, Qur'aan and Modern Science p.73, 74] Here, Dr. Zaakir has been overawed by scientific viewpoints. He also makes up his own explanation for the verse by making wrong deductions in researching the shape of the earth. This is on account of not understanding the subject matter of the Qur'aan (detailing Tauheed and Risaalat and everything else about the nature of things comes in between). Therefore, the word "Dahawa" in Arabic refers to spreading out and expanse. In accordance to this, the translation and Tafseer of "Dahaaha" is the spreading out of the earth and the creation of all the things in it. [see Tafseer Ibn Kathir] this word and its root does not give the meaning of egg. 3 Ignorance of the Ahadith Due to his ignorance of the treasure of Ahadith, Dr. Zaakir mentioned many rulings that are against authentic Ahadith. Also, in how many places where there are a number of Ahadith, he says that there is no proof for it. Hereunder, examples of the ignorance of Dr. Zaakir or his wilful turning a blind eye to the Ahadith are presented, a Permissibility for women reciting the Qur'aan while in Haydh On one programme, Dr. Zaakir says regarding a woman while she is in Haydh, "There is permission for Salaat in the Qur'aan and Hadith but it is not mentioned in any Hadith that she cannot recite the Qur'aan." This is despite the fact that there is a clear Hadith in Tirmizi, (لا تقرأ الحائض ولا الجنب شيئا من القرآن) "A woman in Janaabat and Haydh cannot recite the Qur'aan." Think that in the presence of clear authentic Ahadith, Dr. Zaakir has made claims and has rejected them. bThe Ahnaaf do not have proof to show that flowing blood breaks Wudhoo' While discussing in a lecture whether Wudhoo' breaks or not by blood, Dr. Zaakir says, "Some 'Ulema', especially the Hanafi Fiqh think that Wudhoo' breaks by blood flowing. If blood flows while in Salaat, what should a person do? The answer to this question is a detailed Fatwa (of the Ahnaaf). Regarding this, there is no proof in support of this view point." [The reality of Zaakir Naik p.214, Maktabah Madinah Deoband] At this point, Dr. Zaakir has levelled an accusation against the 'Ulema' regarding Hanafi Fiqh that they say that Wudhoo' breaks by blood flowing, whereas there are many Ahadith narrated in this regard. In addition, the practice of the Sahabah (RA) also remained upon this. Study the following narrations, أخرج البخاري عن عائشة رضي الله عنها قالت : جائت فاطمة بنت أبي حبيش إلى النبي صلى الله عليه وسلم فقالت : يا رسول الله! إني امرأة أستحاض فلا أطهر ، أفأدع الصلاة؟ قال : لا ، إنما ذلك عرق وليست بالحيضة ، فإذا أقبلت الحيضة فدعى الصلاة وإذا أدبرت فاغسلي عنك الدم قال هشام : قال أبي ثم توضئي لكل صلاة حتى يجيئ ذلك الوقت. إذا رعف أحدكم في صلاتة فلينصرف فليغسل عنه الدم ثم ليعد وضوءه ويستقبل صلاته أخرجه الدار قطني. If someone has a nosebleed while in Salaat, he should wash the blood and repeat his Wudhoo'. عن زيد بن ثابت رضي الله عنه الوضوء من كل دم سائل . أخرجه ابن عدي في الكامل (نصب الراية للإمام الزيلعي ٣٧⁄١ Wudhoo' becomes compulsory by flowing blood. Despite these and other narrations, Dr. Zaakir did not show his ignorance and claimed Ijtihaad saying that there is no proof to show that flowing blood breaks the Wudhoo'. c It is not permissible to differentiate between the Salaat of men and women In another place, Dr. Zaakir states regarding the difference between the Salaat of men and women, "There is no authentic, established Hadith in which there is a command for women to perform Salaat in a way separate from that of men. Instead of this, there is a narration of Sahih Bukhari, Hadhrat Umm e Dardaa' narrates that there is a command for women to sit in 'At Tahiyyaat' like men." Here, Dr. Zaakir has said two completely wrong things. i There is no Hadith showing the difference in Salaat between men and women ii Rasulullaah (Sallaho Alaihe Wassallam) commanded that women should sit like men By saying the first statement, Dr. Zaakir has denied all the Ahadith in which there is an explanation of the difference in Salaat between that of men and women. A few narrations are presented below: أخرج البخاري عن النبي عليه السلام أنه قال يا أيها الناس! ما لكم حين نابكم شيئ في الصلاة ، أخذتم في التصفيق ، إنما التصفيق للنساء. ١٧٤⁄١ رقم ٦٨٤ عن وائل بن حجر قال لي رسول الله صلى الله عليه وسلم يا وائل بن حجر! إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها. المعجم الكبير للطبراني عن يزيد بن أبي حبيب أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال : إذا سجدتما فضما بعض اللحم إلى الأرض ، فإن المرأة ليست في ذلك كالرجل . أخرجه أبو داؤد مرسلا والبيهقي موصولا سئل ابن عمر كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يتحفزن . جامع المسانيد والسنن These narrations state the differences in the performance of Salaat between men and women. There are other Ahadith besides them. The detailed books on this subject can be studied. Regarding the second thing where in Bukhari, there is a command of Rasulullaah (Sallaho Alaihe Wassallam) for women to sit like men, it is an incorrect attribution. The narration of Hadhrat Umm e Dardaa that Dr. Zaakir is giving, the words are as follows, وكانت ام الدرداء تجلس في صلاتها جلسة الرجل وكانت فقيهة . بخاري ١١٤⁄١ There is no mention of the action or speech of Rasulullaah (Sallaho Alaihe Wassallam) in it, but it is the action of a Sahabiyyah. By mentioning it, Imam Bukhari (RA) has indicated that she was a jurist. She used to do it out of her own Ijtihaad. In addition, Imam Bukhari (RA) mentioned in Ta'leeqan, without a chain of narration. 4 Running away from following the Mujtahid Imams and turning away from the path of following the majority in Fiqhi rulings. In the light of his speeches and lectures, Dr. Zaakir does not seem to be a follower of any Imam, in fact, he is entrapped by permissibility, love of new things, being a Ghayr Muqallid and being without a Mazhab. Not only does Dr. Zaakir not follow a specific Imam, but he teaches the sincere masses to leave Taqlid. He links the rulings he explains to himself whether it be from any Imam or any view or deduction. Sometimes he adopts the nature of a Mujtahid and explains rulings, whereas in the narration of rulings, he should take the name of the Imam who deduced the ruling so that the listeners do not have the misunderstanding that this ruling is proven only from the Qur'aan and Sunnah. Besides this, there are other things practiced by people, whether proven from the Qur'aan and Hadith or from the view of the Mujtahid Imams, which are incorrect. From the following examples, this will be understood clearly. a It is permissible to touch the Qur'aan without Wudhoo' In one place, Dr. Zaakir says, "There should be permission to touch the Qur'aan without Wudhoo'..." This statement of Dr. Zaakir is against the verse (لا يمسه إلا المطهرون) and also against the Mujtahideen. b The Khutbah of Jumu'ah should not be in Arabic, but in the local language In one place, regarding the Jumu'ah Khutbah, Dr. Zaakir states, "I understand that in our country, importance should be given to delivering the Jumu'ah Khutbah in the local and mother languages..." This is despite the fact that from the time of Rasulullaah (Sallaho Alaihe Wassallam) until today – through the generations -, the Jumu'ah Khutbah was delivered in Arabic. Today, Dr. Zaakir claims that the Khutbah should be delivered in the local language so that people understand, whereas this expediency (the understanding of those who do not speak Arabic) was also present in the time of Rasulullaah (Sallaho Alaihe Wassallam). However, Rasulullaah (Sallaho Alaihe Wassallam) always delivered the Khutbah in Arabic. He did not command that the Khutbah be delivered in another language, nor did he command that it be translated later on. Similarly, the Sahabah, Taabi'een, Tab ut Taabi'een and those after them went out of Arabia to foreign lands. They spread Islaam in the East and West but they always gave the Khutbah in Arabic, whereas those people were in need of spreading Deen to a greater level than what the people are in need of today. Some Sahabah and Taabi'een knew foreign languages very well yet they delivered the Khutbah in Arabic. The summary of this is that the practice of the Khulafaa' e Raashideen and the Taabi'een and their adherence to it, as well as the continuous practice of the entire Ummah is clear proof that it is necessary to deliver the Khutbah in Arabic. This is to such an extent that Imam Maalik (RA) says that it is necessary for the Khutbah to be in Arabic in order for the Jumu'ah to be correct, even though the entire gathering may be foreigners and no one knows Arabic. If there is no one in the gathering that can speak Arabic, then it becomes compulsory upon them to perform Zuhr Salaat, Jumu'ah falls away. ولو كان الجماعة عجما لا يعرفون العربية ، فلو كان ليس فيهم من يحسن الإتيان بالخطبة عربية لم يلزمهم جمعة . حاشية الدسوقي على الشرح الكبير ٣٧٨⁄١ نقلا عن المقالات الفقهية Shah Waliyullaah Muhaddith Dehlawi (RA) says, "It is necessary for the Khutbah to be delivered in Arabic for it was the continuous practice of all the Muslims, in the East and the West." [Musaffa Sharh Muwatta p.152, Farooq-Dehli] c One Talaaq should take effect from three Talaaqs Dr. Zaakir says, "There are many conditions for three Talaaqs. It is impossible for all of them to be found. There are 300 Fatwas present from Saudia. Therefore Talaaq is one, in accordance to modern conditions, it should be one." [Lectures of Zaakir Naik from the reality of Zaakir Naik p.331] He says this despite all the Sahabah, Taabi'een, the four Mujtahid Imams, majority of the Ummah and all the reliable 'Ulema' of Saudia today state that 3 Talaaqs will take effect when a person issues 3 Talaaqs in one sitting, not one. There is no difference of opinion held by any reliable scholar in this ruling, except Ibn Taymiyyah and his student Ibn al Qayyim. However, in opposition to the entire Ummah (including the great Taabi'een and the 4 Imams – Abu Hanifah (RA), Shafi'i (RA), Maalik (RA)and Ahmad bin Hanbal (RA)) the opinion of these two can never be followed. By explaining such a ruling in opposition to such a unanimous ruling he is misleading the Ummah. This ruling of 3 Talaaqs taking effect by uttering 3 is proven from the verse of the Qur'aan, countless Ahadith and the practice of the Sahabah  clearly. Study a few Ahadith, وقال الليث عن نافع كان ابن عمر إذا سئل عمن طلق ثلاثا قال لو طلقت مرة أو مرتين (لكان لك الرجعة) فإن النبي صلى الله عليه وسلم أمرني بهذا (أى بالمراجعة) فإن طلقها ثلاثا حرمت حتى تنكح زوجا غيره . بخاري ٧٩٢⁄٢ و ٨٠٣⁄٢ Hadhrat Naafi' says that when a Fatwa was asked of Hadhrat Abdullaah bin Umar (RA) regarding a person who gave 3 Talaaqs. He said, "If you gave one or two (then you could have retracted) because Rasulullaah (Sallaho Alaihe Wassallam) gave me the command to retract and if you gave 3 Talaaqs, then the woman becomes forbidden until she marries another man." عن مجاهد قال كنت عند ابن عباس فجاءه رجل فقال : إنه طلق امرأته ثلاثا ، قال : فسكت حتى طننت أنه رادها إليه ، ثم قال : ينطلق أحدكم فيركب الحموقة ثم يقول يا ابن عباس فإن الله عزوجل قال (ومن يتق الله يجعل له مخرجا) عصيت ربك وبانت منك امرأتك . أخرجه أبو داؤد ٢٩٩⁄١ باب في الطلاق على الهزل ، رقم ١٨٧٨ Mujaahid says that I was by Ibn 'Abbaas (RA). A person came and said that he gave his wife 3 Talaaqs. He says that Ibn 'Abbaas (RA) remained silent. I understood that he will return his wife (he will give the command to retract), but he said, "Some of you do foolish things and sit (give 3 Talaaqs), then scream Ibn 'Abbaas! Ibn'Abbaas! Listen, Allaah says, 'He who fears Allaah, Allaah will make a path out for him.' You disobeyed your Rabb (by giving 3 Talaaqs), therefore your wife has been separated from you." وعن مالك بلغه : أن رجلا قال لعبد الله بن عباس : إني طلقت امرأتي تطليقة ، فما ذا ترى على ؟ فقال ابن عباس : طلقت منك بثلاث ، وسبع وتسعون اتخذت بها آيات الله هزوا . أخرجه الأمام مالك ١٩٩ A narration has reached Imam Maalik (RA) that a person asked Abdullaah bin 'Abbaas (RA) that I have given my wife 100 Talaaqs. What do you say regarding it? Ibn 'Abbaas (RA) replied, "3 of these Talaaqs take effect upon your wife and by 97 you have played with the verses of Allaah." عن مالك بلغه : أن رجلا جاء إلى عبد الله ابن مسعود فقال : إني طلقت امرأتي ثمانى تطليقات ، قال ابن مسعود ، فماذا قيل لك؟ قال : قيل لي : إنها قد بانت مني ، فقال ابن مسعود صدقوا . الحديث . الموطا للإمام مالك ١٩٩ A narration reached Imam Maalik (RA) that a person came to Abdullaah bin Mas'ood (RA) and said, "I gave my wife 8 Talaaqs." Hadhrat Ibn Mas'ood (RA) asked about what did the people do to you? He replied that my wife has been separated. Hadhrat Ibn Mas'ood (RA) said, "They spoke the truth, i.e. 3 Talaaqs took effect." حدثنا على بن محمد بن عبيد الحافظ نا محمد بن شاذان الحوهرى نا معلى بن منصور نا شعيب بن رزيق أن عطاء الخراسانى حدثهم عن الحسن قال نا عبد الله بن عمر أنه طلق امرأته تطليقة وهى حائض ثم أراد أن يتبعها بتطليقتين أخريين عند القرأين فبلغ ذلك رشول الله صلى الله عليه وسلم فقال يا ابن عمر ما هكذا أمرك الله إنك قد أخطأت السنة . والسنة أن تستقبل الطهر فيطلق لكل قرء قال فأمرنى رسول الله صلى الله عليه وسلم فراجعتها ثم قال إذا هى طهرت فطلق عند ذلك أو أمسك فقلت يا رسول الله أرأيت لو أنى طلقتها ثلثا أكان يحل لي أن أراجعها قال لا ، كانت تبين منك وتكون معصية. سنن الدار قطنى ٤٣٨/٢ زاد المعاد ٢٥٧/٢ مصنف ابن أبي شيبة بحواله عينى شرح كنز ١٤١ سنن الدار قطنى ٣١/٤ مطبوعه قاهرة Hadhrat Hasan explains that Hadhrat Ibn Umar (RA) explained to us that he gave his wife one divorce while she was in haydh. He then intended to give her the remaining two while she was pure. Rasulullaah (Sallaho Alaihe Wassallam) was informed of this and said, "O Ibn Umar! Allaah has not commanded you to do like this. You have gone against the path of Sunnah (by giving Talaaq while your wife is in Haydh). The Sunnah way is that you wait for the time of purity and one Talaaq should be given in every clean period. After this, Rasulullaah (Sallaho Alaihe Wassallam) gave me the order to retract. Consequently, I did so. He then said that when she becomes pure you have a choice whether to give her Talaaq or to keep her. Hadhrat Ibn Umar (RA) says that I asked Rasulullaah (Sallaho Alaihe Wassallam) that O Rasul of Allaah, if I gave three Talaaqs, then would it have been permissible for me to retract ? Rasulullaah (Sallaho Alaihe Wassallam) said, "No. in this case, your wife has been separated from you and this action of your's (giving three Talaaqs at once) is a sin." You have seen from the above mentioned Ahadith that three Talaaqs make the ruling of three take effect. There are many narrations that show that three Talaaqs refer to three, not one. Note: Dr. Zaakir gave reference of 300 Saudi scholars in his lecture. He then presented his own opinion. However, he did not mention which scholars they were when the reliable Mufteen of Saudi Arabia gave Fatwa from their research that three Talaaqs refer to three. The decision was passed as follows, بعد الاطلاع على البحث المقدم من الأمانة العامة لهيئة كبار العلماء والمعد من قبل لحنة الدائمة للبحوث والإفتاء في موضوع "الطلاق الثلاث بلفظ واحد" وبعد دراسة المسئلة وتداول الرأي واستعراض الأقوال التى قيلت فيها ومناقشة ما على كل قول من إيراد توصل المجلس بأكثريته إلى اختيار القول بوقوع الطلاق الثلاث بلفظ ثلاثا...الخ (مجلة التحوث الإسلامية المجلد الأول ، العدد الثالث سنة ١٣٩٧) d In one programme Dr. Zaakir gave the following counsel, "Muslims should adopt such a way that will allow Eid to be one throughout the world." This opinion of Dr. Zaakir goes against the Hadith (صوموا لرؤيته وأفطروا لرؤيته), i.e. fast upon sighting the moon and make Iftaar upon sighting the moon and it goes against sound intellect as well. This is because a single Eid is based upon taking Eid to be a festival or a national celebration or communal occasion. This is a very wrong notion because our Eidayn, Ramadhaan and Muharram are not some festivals, but all of them are worship. Also, every country's times are different according to their horizon. When we perform Asr in India, it is morning in Washington. When we are performing Zuhr in India, Maghrib has been completed in London. It also happens that in one country it is Friday and in another country it is still Thursday, while in a third country Saturday has started. How can it be envisaged to have Eid on one day throughout the world? In summary, in the light of these points we learn that Dr. Zaakir Naik has moved away from the Ahl us Sunnah wal Jama'ah in many rulings regarding belief, in the explanation of the Qur'aan and Hadith, he leaves out lexical meanings and the Tafseer narrated from the pious predecessors and takes help from his twisted intellect. He has fallen prey to interpolating the meanings. In addition to this, despite not having deep knowledge of religious sciences and ignorance of the objective of the Shari'ah, he does not follow a specific Imam. In fact, he goes the other way and criticises the Mujtahid Imams. Therefore, his talks are not worthy of consideration. It is very harmful to watch his programmes, listen to his speeches and to practice upon them without research. It is definitely not the work of any person to do research. Therefore, the general Muslims should stay away from his programmes. Also, every Muslim should remember that the matter of Deen is something felt. Man hears talks of Deen and practices only to find salvation in the Aakhirat. They should not practice just upon new research, quick answers-vast amounts of references and by apparently seeing his acceptance amongst people. In fact, it is necessary upon man to think that what standing this person has in religious sciences. From which teachers did he acquire knowledge? In what environment did he grow up? How are his ways, dressing and countenance. Does he mix with the other 'Ulema' and pious luminaries? Also, what do the scholars and Mashayikh of his time say about him? Similarly, it should also be seen whether those who take effect from him and those around him, how much awareness they have of Deen and reliable people that serve Deen are how many? If he has a number of reliable people around him, then it is necessary to know from them how he is. Why are they close to him? It should not be that they show themselves close to him because of misunderstanding, ignorance or because of some expediency. The crux of this is that if after research, a person gets contentment, then only his talks will be accepted to be reliable and worthy of practicing upon, otherwise there is safety for a person's faith by staying away from him. The famous Taabi'i, Muhammad Bin Seereen (RA) says, (إن هذا العلم دين فانظروا عمن تأخذون دينكم) i.e. in order to listen and learn Deen, it is necessary to ponder deeply as from which people is knowledge being taken and being learnt. May Allaah (SWT) bless every person with the ability to tread the straight path. Ameen. Zayn ul Islaam Qaasimi Ilaah Aabaadi Deputy Mufti, Dar ul Ifta, Dar ul Uloom Deoband 20.03.1432, 24.02.2011 The Answer is correct Habib ur Rahman Mahmud Hasan Bulandshahri Waqar Ali Fakhr ul Islaam (central-mosque)

Question: Asalamualaikum I really want to do an alimah course but i don’t know where to start from. I have no friends who are practicing muslims. Another thing is i use to wear a niqaab from 2005. I took it off in 2009 and that was the biggest mistake I ever made. I have never took my abaya and hijab off but recently i am craving to wear my niqab again as i know it will protect me from a lot of things. Even with my loose abaya and hijab i have men staring…and i don’t want anyone looking at me. I am married. I fear Allah .. My family will laugh and say for how long now? Can you please advise me. Jazakallahu khairan. Salam Answered by Umm Yusuf Abdul Sattar Verified by Mufti Abdur Rahman ibn Yusuf In the name of Allah, Most Beneficent, Most Merciful As Muslims, we are obligated to adhere to all of the tenets of our faith, regardless of how our families, our friends, and society may react. As a practicing Muslim, you have held fast to the laws of modesty; your unwavering commitment to wearing an abaya and hijab are a testament to that. In the same way, we encourage you to re-adopt the niqab, which is considered necessary (wajib) according to the jurists of the Hanafi school of thought. In the words of our Beloved Prophet (Allah bless him and give him peace), “There is no obedience to any creation in which the disobedience of the Creator is involved.” (Baghawi) Your concern should not rest on what your family or friends may say about your wearing niqab; rather, your concern should rest solely on pleasing Allah Most High. We also commend you on your yearning to complete the Aalimah program. Alhamdulillah, there are so many institutes offering full-time learning programs, in-person, as well as online. If your family obligations prevent you from enrolling in a full-time program, start with one class, master it, and then move on course by course. The words of our Beloved Prophet (Allah bless him and give him peace) are a source of guidance for us in every aspect of our lives. “The most beloved actions to Allah are those performed consistently, even if they are few.” (Sahih al-Bukhari) Lastly, we strongly encourage you to visit your local Islamic center, masjid or classes. It is essential for your spiritual growth that you develop positive, Islamically-grounded relationships with other women from your local community. Often times, it is the support from like-minded community members that helps us overcome obstacles raised by our own families. Remain steadfast in your prayer and your remembrance of Allah Most High. Ustadha Umm Yusuf http://www.zamzamacademy.com/2012/12/revert-to-niqab/ [/removebr]

The recent Boston Bombing has gripped headlines throughout the world. Outrage against the bombing and condolences for the afflicted have poured in from all four corners of the globe. The loss of innocent life is ever a tragedy and outrage against the same is expected and warranted. However amidst this ensuing drama, a very serious question needs to be addressed, “Is American life more valuable than Afghani, Iraqi or Palestinian life?” As one journalist very poignantly tweeted, “I'm up for us "All Being Bostonians Today". But then can we all be Yemenis tomorrow & Pakistanis the day after? That's how empathy works.” The Boston bomb blasts claimed 3 lives with a reported 170 people injured. Strangely enough on the very same day, Iraq was rocked with multiple car bombs with over 55 people dead and over 200 hundred injured. Yet the only response we hear to this terrorism is a deafening silence, if we have heard of the Iraqi bombings at all. This situation is simply untenable. Is sympathy only due for countries of power and standing, while the lives of others are worth as much consideration as the splat of a bug on a windscreen? What world are we living in that so easily practices selective humanitarianism? It is high time that we become pro-active about such issues. The voices of justice must rise if the status quo is to be remedied and it starts with every one of us taking responsibility for the Ummah. It starts with us taking out our time and flooding newspaper editors with intelligent and unemotional responses. It starts with responsible journalists and columnists taking the courage to address these issues in local and international media. And it starts with parents grooming their children to be those who will be guided by justice and will stand up for it wherever they may be. We ask Allah to come to the aid of the suffering throughout the world and to relieve the world of those bent on terrorism and war, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Question: A woman has a coil fitted five days into her clean days. She has been told that she will experience bleeding due to this. It has now been 12 days since the coil was fitted and she is still bleeding. This makes it 17 days since purity. Her usual purity is 21days and 7 days haiz. In this situation does she wait till 21 days and continue as istihaza for now, or regard this bleeding to be haiz as it is more than 15 days Answered by Umm Yusuf A. Sattar Verified by Mufti Abdur Rahman ibn Yusuf Assalamu ‘alaykum wa rahmatullahi wabarakatuhu In the name of Allah, Most Compassionate, Most Merciful The placing of an intrauterine device can often lead to irregular bleeding or spotting during the first three to six months. However, in order for blood to be considered menstruation (hayd), it must meet the parameters, as defined by the shariah. With the information provided, we would assign seven days as menstruation and twenty-one days as purity. The bleeding you are currently experiencing will be applied toward your normal twenty-one days of purity, i.e. the first five days of purity coupled with the following sixteen days. After completing the allotted purity, you will consider the next seven days menstruation. You should continue to apply the pattern of seven days blood and twenty-one days purity as long as you experience irregular bleeding. Should anything change, you should consult with a scholar, as the rulings are based on a specific set of circumstances. We also recommend keeping a detailed record of bleeding (regular and irregular) and purity, including dates and times. Lastly, the current bleeding is dysfunctional uterine bleeding (istihada), during which you should continue to pray, with a fresh ablution for each prayer time. You can also refer to “The Laws of Menstruation, Postnatal Bleeding & Dysfunctional Uterine Bleeding,” for more information. Ustadha Umm Yusuf Abdul Sattar Follow up question What would the case be if she now and then starts on day 22 or sometimes gets spotting from day 18 which would have to be taken? Answer: Assalamu ‘alaykum wa rahmatullahi wabarakatuhu In the name of Allah, Most Compassionate, Most Merciful In our earlier answer, we asked that you apply seven days blood and twenty-one days purity for as long as you experienced continuous bleeding. When that is no longer the situation, the following principles will apply: the minimum menstrual period is 3 days (72 hours); the maximum is 10 days (240 hours); and instances of menstruation must be separated by a complete purity of 15 days (360 hours). Given that the number of days of menstruation and purity can vary from month to month, any blood meeting the above-mentioned parameters will be menstruation. Similarly, as long as a woman experiences 15 or more days of consecutive purity, it will be considered purity. So to answer your question; if one month, you experience bleeding after 18 days of purity, this will be considered menstruation as you have met the criteria of 15 days. Similarly, if in a different month, you experience bleeding after 22 days of purity, it will also be considered menstruation. It is because of this fluctuation in the numbers, that we ask women to keep a detailed record of bleeding and purity, including dates and times. If a woman experiences any irregularities, that record helps us to pinpoint which days are menstruation and which are purity. Ustadha Umm Yusuf Abdul Sattar ZamZam Zacademy

...'Wish,' and he will wish and wish... Allah Ta'ala has said in the Quran (translation of meaning): “And give good news (O Muhammad) to those who believe and do good deeds, that they will have gardens (Paradise) in which rivers flow....” (Quran 2:25) Allah Ta'ala has also said (interpretation) : “Race one with another for forgiveness from your Lord and for Paradise , whose width is as the width of the heavens and the earth, which has been prepared for those who believe in God and His messengers.. ..” (Quran 57:21) Allah Ta'ala has said in the Quran (translation of meaning): “But those who believe and do good deeds, We will admit them to gardens (Paradise) in which rivers flow, lasting in them forever....” (Quran 4:57) The Prophet Muhammad (Sallallaahu Alaihi Wasalaam) said that a caller will call out in Paradise when people enter it: “Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim) Allah Ta'ala says (interpretation of meaning): “They will not hear therein ill speech or commission of sin. But only the saying of: Peace! Peace!” (Quran 56:25-26) There will be no enmity between people nor ill-feelings: “And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world).” (Quran 7:43) The Prophet Muhammad (Sallallaahu Alaihi Wasalaam) said: “There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari) “Say: Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah.” (Quran 4:77) As for Paradise , people will live forever. Allah Ta'ala says (translation of meaning): “...its provision is eternal and so is its shade…” (Quran 13:35) The Prophet Muhammad (Sallallaahu Alaihi Wasalaam), may Allah praise him, said: “The space of the bow of any one of you in Paradise is better than all that the sun rises upon” (Mishkaat al-Masaabeeh 3/85, no. 5615) Anas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "There is a market in the Garden to which the people go every week. The north wind blows and scatters (fragrance) in their faces and clothes. They are increased in beauty and handsomeness. They return to their families who have also increased in beauty and handsomeness. Their families will say to them, 'You have increased in beauty and handsomeness?' They will say, 'And, by Allah, you have increased in beauty and handsomeness since we left.'" (Muslim) Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah will say to the one among you with the lowest position in the Garden, 'Wish,' and he will wish and wish. He will then say to him, 'Did you wish?' He will say, 'Yes,' and He will say to him, 'You have what you wished for and the same again with it." (Muslim) The wine of Paradise, as described by its Creator, is: “Crystal-white, delicious to those who drink (thereof), free from intoxication, nor will they suffer intoxication therefrom” (Quran 37:46-47) The water of Paradise does not become brackish, and its milk never changes in flavor: “... rivers of water incorruptible; rivers of milk of which the taste never changes ...” (Quran 47:15) What we have mentioned has been a mere comparison in order to understand the nature of Paradise , but as Allah said, its delights are truly hidden: “No person knows what is kept hidden for them of joy, as a reward for what they used to do.” (The Quran, 32:17) Paradise: There is Nothing Like It The delights of Paradise surpass the imagination and defy description. They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter. As is mentioned in several reports, there is nothing like Paradise : “It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses”. (Ibn Maajah, Ibn Hibbaan) The Sahabah asked the Prophet Muhammad (Sallallaahu Alaihi Wasalaam) about the buildings of Paradise and he replied with a wonderful description: “Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade.” (Ahmad, at-Tirmidhi, ad-Daarimee) Allah Ta'ala says (explanation of meaning): “And when you look there (in Paradise) you will see a delight (that cannot be imagined), and a great dominion” (Quran 76:20) The Prophet Muhammad (Sallallaahu Alaihi Wasalaam) said that Allah Ta'ala said: “I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine.” Recite if you wish: “No person knows what is kept hidden for them of joy as a reward for what they used to do.” (Quran 32:17) In another report: “Never mind what Allah has told you; what He has not told you is even greater.” (Saheeh Muslim) www.islaaminfo.co.za

Q. What can we do with excess woman milk? Our cousin recently gave birth a baby. But now he eats a little, and after him the extra milk remains. What can we do with it? (Query published as received) A. The breast milk of a woman is permissible only for children under the age of two. An option would be to store the excess milk for the child if this will not be difficult. A doctor should be consulted to determine a hygienic method to do this. If the excess milk cannot be stored, it should be discarded. It cannot be given to anyone else to drink besides an infant below the age of two. It should be noted that if another infant (below the age of two) is given this breastmilk, familial ties will be established and the laws of Rada’ah (breastfeeding) will apply which may require detail and can create certain complications. Thus, as far as possible, the milk should not be given to another infant to drink who is not her child without understanding the laws related to breastfeeding. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The difference between (true) khushoo' engendered by faith and the hypocritical khushoo' is that the former takes place in the heart to Allaah سبحانه و تعالى and is conduced by veneration, magnification, sobriety, dignity, and shyness. The heart breaks for Allaah سبحانه و تعالى, combining dread, bashfulness, love, and shyness with the perception of Allaah's blessings and one's own transgressions. This necessarily engenders khushoo' in the heart which is then followed by khushoo' on the limbs. Hypocritical khushoo', on the other hand, appears on the limbs; it is a mere pretence, he person affecting something that is not there since the heart is void of khushoo'. One of the Companions would say, 'I take refuge with Allaah from hypocritial khushoo'.' When asked what it was, he replied, 'That you see the body humble and submissive while the heart is not.' [1] The one who has khushoo' for the sake of Allaah سبحانه و تعالى is a servant, in the breast of whom the flames of desires have abated and their smoke has dissipated, replacing in ther stead radiance. The blaze of the greatness (of Allaah سبحانه و تعالى) has been ignited, and the lusts of the soul have died in the face of fear and sobriety which have, in turn, stilled the limbs and quietened the heart. The heart is content and at peace with Allaah سبحانه و تعالى, and it remembers Him; engulfed in the effusion of tranquility descending from its Lord, it becomes meek and humble (mukhbit). The heart which is meek is the heart which is at peace and rest for the land which is mukhbit is land which is low-lying to which water flows and settles. The same applies to the heart: when it is mukhbit, i.e. it has achieved khushoo', it becomes like this piece of low-lying land to which water flows and settles. The sign of such a heart is that (its owner) will prostrate before Allaah سبحانه و تعالى out of magnification and abject humility, broken before Him, never (desiring) to raise his head till the day he meets Him. This is the khushoo' engendered by faith. The arrogant heart, on the other hand, heaves and swells in its arrogance like a fast flowing river. It is like an elevated portion of the land at which water never settles. This is hypocritical khushoo': the person feigns quietude and affects stillness of limb by way of ostentation. In reality, his soul is raging with lusts and desires; outwardly he displays khushoo', but inwardly the valley serpant and jungle lion lurk between his shoulders, waiting to pounce on the its prey." [2] Notes: [1] Imaam Ahmad رحمه الله, az-Zuhd, p142 and Ibn al-Mubaarak رحمه الله, az-Zuhd #143 on the authority of Sayyiduna Abud-Dardaa' (may Allaah be pleased with him) [2] ar-Rooh, pp 346-347 Source

A Valuable Analogy in understanding Bay`ah Bay`ah can be described as a kind of captivity, with a unique outcome. That outcome is Freedom. Strange as it seems, it is a reality, and it will be the experience. Reflecting over this point, we will come to understand that there certainly is freedom in captivity. We will also come to realize that there is captivity in freedom. As an example: If a student is in the 5th year, and lives in ‘captivity’ of his studies: strictly attending classes, diligent in completing his homework and sincere in his efforts, that student gets “freedom” - meaning, he is the successful one because he passes ‘with flying colours.’ As for the student who lives in freedom: He does not attend classes, he is indifferent to his studies, and makes no effort to complete his homework, then he becomes ‘captive’ in that same class : meaning, he fails. He does not make the grade, and does not qualify. In a similar vein, the captivity of Bay`ah will free us – will be the means and medium of our success, in both worlds. Moreover, Bay`ah serves to remind us of our captivity to Allah Ta’ala and Rasulullah (Sallallaahu ‘alayhi wasallam), since our bay`ah has already been established with the Kalima, with “La ilaaha illallaah Muhammadur Rasoolullah”. We should not fear losing our freedom with Bay`ah, rather, we should trade our freedom for this ‘captivity’. And experience true freedom. Moving outside this example, we find the well-known Hadeeth, which conveys this reality, on a different level; in the context of dunya : Rasulullah (Sallallaahu ‘alayhi wasallam) said: The world is a prison for the Believer and a paradise for the disbeliever. Here again, we find that choosing ‘captivity’ (in dunya) opens the Door to everlasting freedom (in Aakhirah, i.e. Jannah). Choosing ‘freedom’ (in dunya) leads to captivity (in the Aakhirah; i.e. Jahannum). May Allah Ta’ala give us the understanding. http://khanqahashrafiaislamia.co.za/malfoozaat/

“Allāh ta’ala gives; the shaykh only distributes. The shaykh is the door at which a seeker knocks; the Giver is Allāh ta’ala.

“We do not try to attract the mercy and help of Allah subhanahu wata‘alaa in our du’as in the way we should. We discuss the state of the ummah and its problems and politics for hours on end, yet we cannot take out five minutes to beseech Allah subhaanahu wata‘alaa – the One who is fully able to solve our problems and improve our condition.”

“Shaykh S‘adi rahmatullahi alayh explains the relationship of man to material wealth by using the example of a ship and the ocean. A ship cannot function and reach its destination without water; however, the water of the ocean must not enter the ship, otherwise the ship will ultimately sink and be destroyed. Similarly, man’s heart is also a ship and its ocean is material wealth, without which it is difficult to survive. As long as he keeps the water (the love of material wealth) outside the ship of his heart, he will be able to safeguard himself from sinking. On the contrary, if his heart’s ship begins to let in the water from the ocean he will sink and perish. We need to understand that this world has been designed for us to use as per need, only enough to reach our destination.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org