ummtaalib

Question At college, aside from the subjects I do during the normal college day, I also do Arabic at the end of the college day. In this class there are only Muslims, and when Salah time commences, for example Maghrib Salah, then we must pray it during the lesson time since the Salah will be over by the time we reach home. It has been emphasised for men to pray with Jama'ah, whereas for the woman, her place of prayer in the home is where she will reap in rewards. It has been my practise over the past month, that when it is Salah time, I go and pray in another room due to ease since I wear the niqab and the teacher insists on doing Jama'ah, but since there were many males in the class, i did not feel comfortable and so prayed in another room. However, now there is only one male in the class and three females, plus the female teacher. Today also, I went to another room to pray Salah, but when I came back my teacher asked me why I go to pray separately, when the reward is more for jama'ah. In other words, me, the teacher, and the two other girls praying behind the male person in the class. Dear respected Mufti Sahib, please advice me on what to do in the future. As a female, is it better for me to join the jama'ah for Salah held in the class, or does it not matter if I go to pray Salah in another room? I feel I know the rules for praying Salah on my own far more than that of the rules for praying in jama'ah, although i do know the rules, so what would you advise? Answer Muhtaram / Muhtaramah In the Name of Allāh, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāh wa-barakātuh. For a male the best place of worship is in the musjid whereas for a female the best place of worship is in her house, rather the corner of her room. (Abu Dawood, Mishkaat, Vol.1, Page 96). Shariat considered the purdah issue and made it such that the best place of worship for a lady is in the corner of her room. The Hanafi position is that women leading a congregation is disliked (Makruh Tahrima). (Hidayah vl.1,pg.305; Bada'i-us Sanai vl.1,pg.157). It is Makrooh for women to perform Salaat in a congregation of females only even in Taraweeh Salaat. (Shaami vol.1 pg.565) Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘There is no good in the congregation of females except in the main Musjid (with men) or in Janaaza.’ (Musnad Ahmad & Tabrani – see I’elaa-us-sunan vol.4 pg.242) Sayyiduna Ali (Radhiallaahu Anhu) is also authentically reported to have prohibited this. (Ibid). Hadhrat Úmar (Radhiallaahu Ánhu) said that Rasulullah (Sallallaahu Álayhi Wasallam) said, 'When your womenfolk request permission of you to attend the Musjid at night, grant them permission.' (Sahih Bukhari vol. 1 p. 119, Chapter on women coming out to the Musjid). This permission is in the absence of Fitnah. In view of the above it is advisable for you to perform Salah by yourself thereby minimizing any possible fitnah by performing Salah behind a male. And Allah knows best Wassalam Darul Iftaa, Madrassah In'aamiyyah

It is essential that Muslim sympathisers of the Shias divest themselves of the notion that Shi’ism is part of Islam – that it is just as one of the other four Madhabs which constitute the Ahlus Sunnah. Shi’sim is not Islam nor is it a sect of Islam. The ostentatious religious calls of an Islamic hue emanating from Khomeini and his clergy do not make Shi’ism any closer to Islam than the religious and ‘Islamic’ calls and slogans of religions such as Qadianism. Like Qadianism, Shi’ism too believes in the extension and perpetuation of Nubuwwat (Prophethood) after Muhammad (Sallallaahu Alayhi Wasallam). Although both religions (Qadianis and Shi’ism) overtly assert a belief in the finality of the Nubuwwat of Rasulullah (Sallallaahu Alayhi Wasallam), they covertly believe by way of fallacious interpretation in the continuation of Nubuwwat. Shi’i religious literature abundantly clarifies the fact that Shias believe in the continuation of Nubuwwat after Rasulullah (Sallallaahu Alayhi Wasallam). The only cover presented by Shi’ism for this Kufr belief is a name, viz., Imaam. Instead of calling the one they believe to be a Prophet or Nabi or Rasool, they describe him as an Imaam, and instead of saying Nubuwwat they say Imaamat. But, in terms of Shi’i religion there is absolutely no difference between a Nabi or a Shi’i Imaam. In fact, Shi’ism propagates the superiority of an Imaam over a Nabi. Hence, Khomeini declares: “It is one of the essential beliefs of our Shi’i school that no one can attain the spiritual status of the Imaams, not even the cherubim or the prophets.” (Writings and Declarations of Imaam Khomeini: Islam & Revolution) In the same book, Khomeini states: “In fact, according to tradition that have been handed down to us, the Most Noble Messenger and the Imaams existed before the creation of the world in the form of lights situated beneath the divine throne: They were superior to other men even in the sperm from which they grew and in their physical composition.” “The Prophet himself said: We have states with God that are beyond the reach of the cherubim and the prophets.” “It is part of our belief that the Imaams too enjoy similar states …” It is thus clear from the above excerpts that Shi’ism asserts the superiority of its Imaams above the ranks of the other Ambiyaa (Alayhimus salaam). In fact, they even assert the superiority of Hadhrat Ali (Radhiallaahu Anhu) over Rasulullah (Sallallaahu Alayhi Wasallam). Insha Allah, we will show from their writings that the Shi’i priests believe that Hadhrat Ali (Radhiallaahu Anhu) is higher in rank than even Rasulullah (Sallallaahu Alayhi Wasallam). In Volume1 of Al-Kaafi, the work of the Shi’i authority, al-Kulaini, the following appears on page 223: “A man said to him (Abu Ja’far): ‘O son of Rasulullah (Sallallaahu Alayhi Wasallam)! Has Ameerul Mu’mineen (Hadhrat Ali) greater knowledge or some of the Ambiyaa?’ Abu Ja’far said: ‘Listen to what he says! Verily, I have explained to him that Allah has bestowed to Muhammad the knowledge of all the Ambiyaa and most assuredly He has bestowed all of it to Ameerul Mu’mineen. And he (the questioner) asks me if he (Hadhrat Ali) has greater knowledge or some of the Ambiyaa.” Al-Kaafi is one of the most authoritative books in Shia theology. Kulaini, the author, is regarded by the Shi’a clergy to be one of their top ranking authorities. Thus, in the Shia book, Shi’ite Islam by the Shiah priest, Tabatabai, al-Kaafi is praised in the following terms: “The book of Kulaini known as Kaafi is divided into three parts … it is the most trustworthy and celebrated work of Hadith known in the Shi’ite world.” From the aforementioned that Imaamat is a continuation of Nubuwwat, there is no doubt. Their beliefs as propounded by their own authorities unequivocally assert total equality between Nubuwwat and Imaamat, in fact, Imaamat is even accepted to be superior to Nubuwwat by the Shi’i religion. The Shi’i book, ‘The faith of Shia Islam’ states, ‘We believe that Imaamat is one of the fundamentals of Islam and that man’s faith can never be complete without belief in it. It is wrong to imitate our fathers, family or teachers in this matter, even if we respect both, for it is just as necessary rationally to consider Imaamat as it is to consider Tawheed and Nubuwwat.’ ‘We believe that, just as it is necessary for Allah to send someone as a prophet, so it is also necessary for Him to appoint an Imaam.’ ‘The Imaamat is therefore a continuation of a prophethood, and the reasoning which proves the former’s necessity is the same that which prove the latter’s. ‘We believe that, like the Prophet, an Imaam must be infallible, that is to say incapable of making errors or doing wrong, either inwardly or outwardly …’ ‘Their (i.e. the Shi’i Imaams) position in regard to Islam is the same as the prophet’s, and the reasoning which necessitates their infallibility is the same as that which necessitates the Prophet’s infallibility, and there is no difference between them in matters.’ There is no difference of opinion among the Shias regarding their belief of the equality between Rasulullah (Sallallaahu Alayhi Wasallam) and the Imaams of Shi’ism. The abovementioned statements testify to this claim. The same book, viz., ‘The Faith of Shia Islam’, states: ‘We believe that the Imaamat, like Prophethood, must be an appointment from Allah through His Messenger, or an appointed Imaam. From this point of view, the Imaamat is the same as the prophethood.’ No one should therefore labour under the misapprehension that Shi’ism believes in the Islamic concept of Finality of Nubuwwat. The “Qadianis claim to believe in the Finality of Nubuwwat, but their devious interpretation of this concept opens the way for them to accept Mirza Ghulam as a Nabi. In the same way, the Shi’as believe in the continuation of Nubuwwah inspite of their claim to believe in the Finality of the Nubuwwah of Muhammad (Sallallaahu Alayhi Wasallam). Each and every attribute, office, function and institution exclusive with Nubuwwah is asserted for the Imaams by the Shi’as. One who studies the religious literature of the Shi’as will not fail to understand that on only this one basis of Imaamat, the Shi’as are not Muslims. Rejection of a Nabi is Kufr. One who does not believe in a Nabi is a Kaafir. This is the belief of Islam. But according to the Shi’ah religion, belief in Imaamat is Fardh just as Fardh as it is to believe in Rasulullah (Sallallaahu Alayhi Wasallam). According to Shi’ism, one who denies any of the Shi’i Imaams – one who does not accept any of the Shi’i Imaams – is a Kaafir. Propounding this view, the Shi’i authority, Kulaini, states in his ‘most trustworthy and celebrated work of Hadith’, Al-Kaafi: “We (i.e. the Imaams) are those whose obedience Allah has made Fardh… Whoever denies us is a Kaafir.’ This belief in Shi’ism categorically indicates that the Shi’i religion regards its Imaams as Ambiyaa. All those who do not subscribe to the Shi’ah doctrine of Imaamat are branded as Kaafirs by the Shi’ah religion. This is an indisputable fact in terms of Shi’ah theological writings. It is entirely another matter for Khomeini and the present Shi’a clergy to ostensibly claim that they regard Sunnis as Muslims. Such devious statements are based on the Shi’ah doctrine of Taqiyyah (holy hypocrisy) and stem from pernicious political motives. Shi’ism Exposed by Majlisul Ulama (PE)

By Moulana Muhammad Manzoor Nu'maani [ra] "Yet have they taken, besides Him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control life nor Death nor Resurrection." (Quran: Furqan, 1) (O Prophet) say (to the Polytheists): "Call upon other (gods) whom ye fancy besides Allah; they have no power, - not even the weight of an atom - in the heavens or on earth; no (sort of) share have they therein, nor is any of them a helper of Allah." (Quran: Saba, 3) And, again: (O Prophet) say (to the Polytheists): "Call on those - besides Him -whom ye fancy: they have neither the power to remove your troubles from you nor to change them." (Quran: Bani Israel, 6) Besides these, there are numerous other verses in the Quran to the effect that one can be a Polytheist without actually imputing plurality to Allah. Monotheism implies that Allah is unique and has no like or equal or parallel not only in His nature and existence, but also in His authority and attributes. It is, as such, absolutely imperative that both in the rendering of religious homage and in the imploring of help and assistance, no one should be associated with Him in any measure or manner. We shall now see what these objects were which the Polytheists venerated as Divine, believing in them as the suppliers of their wants and the dispensers of their difficulties. The common belief is that they were mere images of stone. But the images were not the real deities; the real deities were the elevated souls and the holy men whom the images symbolised. The Quran has given the names of some of the idols and the history books confirm that there did live in the past saints and spiritual leaders who bore those names. When these sacred men died; people carved images of them and began to offer them their devotion. The later generations, in course of time, were misled by the Devil into taking them up for regular worship. Likewise, the idols of the Polytheistic Arabs were regarded by them as typifying or representing certain spiritual personalities and the homage they paid to them was, in fact, paid to those whom they represented, just as when the Hindus worship the images of Rama or Krishna, they worship the personalities of Rama and Krishna and not their images. The images serve as aids to concentration and are held in reverence because of it. Nearer home, some ignorant and erring Muslims offer up oblations to the Tazias and even hang petitions on them and carry out so many other practices which are common to the Polytheists without presuming any divinity in those helpless structures of bamboo and paper. All this is done in the name of Imam Husain (radiallaho anhu) whose martyrdom the Tazias are supposed to recall. Some extremists, however, do go to the extent of believing them to be the whole thing. In the same way, some among the Arab Polytheists were so very foolish as to regard the idols carved by their own hands as the arbiters of their destinies and offered reverent homage to them in that spirit. To such people the Quran said: "Worship ye that which ye have (yourselves) carved?" (Quran: Saffat, 3) And to those who did not go to that extreme extent and worshipped certain real or imaginary spirits or spiritually exalted men as having control over gain and loss, and venerated the idols only as their symbols and the seats of their splendour, it addressed the following admonition: "Verily those whom ye call upon besides Allah are servants like unto you." (Quran: A'raf, 24) In Sura-i-Bani Israel they were assured confidently, once again, that the spirits, saints and mystics whom they idolized and worshipped were themselves the humble seekers of charity at the doorstep of their Lord, desirous of means of access to Him, and living all the time in the hope of His Mercy and the fear of His Wrath: Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest, they hope for His Mercy and fear His Wrath. (Quran: Bani Israel, 6) Viewed against the background of these teachings, is it not an extremely lamentable truth that many of the Muslims, too, have degenerated into entertaining an identical belief in respect of their Sufi-saints and bow to their graves and perpetrate other Polytheistic sins in relation to them? It may well be asked here that if the Polytheists honestly believed in the Almighty, and had no doubts about His being the true Creator, Protector and Preserver of the universe and the Great Provider of the daily bread, why at all did they bother to venerate the false deities, whom they accredited with no more than subordinate and subsidiary powers, and to place their needs before them? This question can be raised in connection with the Polytheist of old as well as the present-day idolators and the Tazia-and-tomb worshipping Muslims, and we have given our earnest consideration to it. In our opinion the chief reason for this was (and still is) the feeling that to please Allah and get one's petitions granted by Him was a very testing task; it required one conscientiously to carry out His commands, to abstain from deceit, falsehood and the usurpation of the rights of others, to shun all unclean and wicked things and to lead a life of piety. As a sub-conscious reaction to this feeling the Polytheists deceived themselves into putting their faith, apart from Allah, in certain real or fictitious personalities, the winning of whose good graces was only a matter of prostrating oneself before their graves or images or the offering up of a few sweets and flowers. This, to our mind, represents the psychology of Polytheism in a nutshell. Let Laa-Ilaaha-Illa-Allah, then, be our instrument for the repudiation of all the things which may contain the remotest possibility of assuming to themselves the status of divinity, and for guarding ourselves against the least encroachment by Polytheism in any form or manner; let it be the means to the attainment of perfection by us in our belief in Monotheism because just as nothing is more repugnant to Allah than the ascribing of plurality to Him, faith in His Unity, Oneness and Uniqueness is the very life-breath of religion. Since Prophet Muhammad (sallallahu alayhi wasallam) is the last of the Prophets and no other Divine Apostle is going to be raised up after him, Allah has brought the concept of Monotheism to its highest degree of evolution and completion through him, so that now it has become totally fortified even against a suspicion of contamination by Polytheistic untruths. All the paths through which the Devil could possibly bring them in have been firmly blocked. The greatest danger in this connection was that like the Christians who had slipped into the folly of attributing Divinity to Jesus, the Muslims might also be misguided into entertaining Polytheistic notions about the personality of the Prophet. The Prophet (sallallahu alayhi wasallam) accordingly, missed no opportunity to eliminate this possibility. He never tired of warning his followers against the evil and the imprudence of associating exaggerated feelings of respect and veneration for him. He said: "Do not utter such exaggerated words of praise for me as the Christians do for the Prophet Jesus, the son of Mary. I am nothing more than a servant of Allah and His Apostle. So, call me only that." (Bukhari and Muslim) And: "Some communities before you had converted the graves of their Prophets into objects of worship. You must not do so. Beware, I have warned you." (Muslim) In the same vein was the following prayer of the Prophet (sallallahu alayhi wasallam): "O Allah; Do not let my grave be made into an idol to which worship may be offered." (Malik) It is reported in the Traditions that some Companions of the Prophet (sallallahu alayhi wasallam) happened to go to a foreign land where they saw that when the citizens went to their chiefs they prostrated themselves before them. On returning home they related their experience to the Prophet (sallallahu alayhi wasallam) and begged his permission to do the same to him. The Prophet (sallallahu alayhi wasallam) asked them: "Would you prostrate yourselves before my grave after my death?" The Companions knowing full well that prostration before a grave could never be permissible in Islam promptly replied that they would not. The Prophet (sallallahu alayhi wasallam) then said: "When you know that 1 am a mere man and one day I will die and be buried in the grave after which even you will not consider me worthy of that reverence, why should you show it to me in my lifetime?" (Abu Dawood) To a similar request by Hazrat Salman of Persia, the Prophet (sallallahu alayhi wasallam) said, "(THEN) DON'T PROSTRATE YOURSELF BEFORE ME. KEEP IT FOR HIM WHO CAN BE TOUCHED NEITHER BY DECAY NOR DEATH." (Kanz-ul-Ummal) BUT POLYTHEISM IS A FAR CRY. THE PROPHET (SALLALLAHUALAYHI WASALLAM) DID NEVER ALLOW THE COMPANIONS TO STAND UP IN HIS PRESEIVCE AS A MARK OF RESPECT TO HIM. ALL THESE PRECAUTIONS WERE AIMED SOLELY TO KEEP POLYTHEISM A T AN ARM'S LENGTH FROM THE MUSLIMS. Typical, also, of the Prophet (sallallahu alayhi wasallam's) prudent foresight and his earnest concern to make Islam safe for all time against Polytheist infiltrations is the following incident. It so happened that on the day the Prophet (sallallahu alayhi wasallam's) infant son, Ibrahim, died, there occured a total eclipse of the sun and it grew quite dark. The Plophet (sallallahu alayhi wasallam) feared that, under the influence of the former superstitious beliefs, people might be persuaded to think that the event was the outcome of the bereavement he had suffered. He thereupon, summoned the Muslims immediately and after offering the prayer prescribed for such an occasion, in which the virtues of Allah were extolled, addressed them in these words: "Surely, the sun and the moon are the two signs of Allah, and they do not suffer eclipse on account of the birth or death of anyone." Every conceivable precaution has been taken by the Shariat against the creeping in of Polytheistic beliefs and practices into the body of the Islamic faith. As an example of it, Muslims are forbidden to offer Salaat at sunrise, mid-day and sunset so that there may be nothing in common between them and the fire-worshippers in the matter of faith, even outwardly, and no misunderstanding may arise. FURTHER, KNEELING AND TOUCHING THE GROUND WITH THE FOREHEAD ARE AN ESSENTIAL FEATURE OF THE SALAAT. NO SALAAT CAN BE COMPLETE WITHOUT THEM. YET, THEY HAVE BEEN OMITTED FROM THE FUNERAL SALAAT FOR THE SIMPLE REASON THAT THE PARTICIPANTS MIGHT NOT HAVE AN OCCASION TO SUPPOSE THAT THEY WERE KNEELING AND PROSTRATING THEMSELVES BEFORE THE DEAD BODY. How utterly sad and shocking really is the victory of the Devil that Polytheistic modes of thought and behaviour, which have been the ruin of the earlier communities, are now stealing in among the followers of a religion that had taken such great pains to seal up all the passages they could enter by! http://www.alinaam.co.za/index.php?option=com_content&view=article&id=113:ttworship&catid=38:deviated-beliefs&Itemid=139

In the East, in countries such as India and Indonesia, the bane of Muslim association and companionship with Hindus, Bhuddists and other Mushrikeen (polytheists) have resulted in a high degree of social and religious integration. The impact of such integration on Muslims has been adverse and highly detrimental since Muslims absorbed the cultural and religious influences of the Mushrikeen cults. In the wake of Muslim association with the Mushrikeen followed the wholesale abdication by Muslims of Islamic values and of the pure and simple Ibaadat practices of Islam. The Sunnah of Rasulullah (sallallahu alayhi wasallam) was sacrificed. Every case of social integration, in which Muslims fused their Islamic culture - the Sunnah - with the influences of the Mushrikeen, was at the peril of Imaan since it resulted in the Muslim abandoning the true and simple Sunnah acts and practices of Rasulullah (sallallahu alayhi wasallam) and of the Sahaabah. The process of spiritual and Deeni degeneration ensuing in the wake of such social assimilation did not terminate at the point of only abandonment of the Sunnah. Such abandonment resulted in a spiritual and cultural (pertaining to the Sunnah) vacuum which was filled by a mass of accretions - additions and introductions - borrowed from the cultures and religions of the Mushrikeen. Kufr and shrik trappings became interwoven in the pure and priceless Fabric of Islam. The accretions, in many instances, battered the pure teachings of Islam beyond recognition. As the accretions dug deeper into the bodywork of Islam, the ignorant and the unwary led along by unscrupulous swindlers parading as religious divines, considered the new introductions into the Deen as integral parts of Islam. The pure and holy Sunnah of Rasulullah (sallallahu alayhi wasallam) came to be regarded as alien by the very people who professed to be Muslims and who vociferously asserted their love for Rasulullah (sallallahu alayhi wasallam). Under the colourful slogan of "Hubbe Rasool" (Love of Rasulullah), they perpetrated the worst of abominations--shirk and kufr. They destroyed the beloved, pure, simple and holy Sunnah practices and acts of Ibaadat which that same Rasool (sallallahu alayhi wasallam) whom they professed to love, planted and nurtured with his holy sweat and blood. In the terminology of the Shariah, accretions which displace or tamper with the Sunnah of Nabi-e-Kareem (sallallahu alayhi wasallam) are described as "bid'ah" or innovations. In regard to bid'ah, Rasulullah (sallallahu alayhi wasallam) said: “Every act of bid'ah is deviation (dhalaal), and every act of deviation will be in the Fire." Bid'ah in the Eyes of the Shariah, is highly reprehensible. Its villainy is such that Rasulullah (sallallahu alayhi wasallam) said: "Whoever honours a bid'ati (perpetrator of bid'ah) helps in the destruction of the foundations of Islam." Since bid'ah is the displacement of the Sunnah, it will be simple to understand the harsh attitude which Islam adopts towards the perpetrators of bid'ah. If bid'ah was allowed to flourish, the whole of Islam would long ago have been distorted beyond recognition. In fact, there would have remained nothing of Islam. But, Allah Ta'ala willed otherwise. From time to time, Allah Ta'ala raised a small band of devoted and uprighteous Ulama who diligently and resolutely purified Islam of the noxious accretions which the Ahl-e-Bid'ah attached to the Deen. Muslims who have taken to bid'ah, thus renouncing the Sunnah, and adopting acts and practices which have neither origin nor sanction in Islam, come within the purview of the following Qur'aanic aayat: "Many among them accept Imaan while (in fact) they are Mushriks." In other words, they profess to be Muslims, but they perpetrate acts of shirk such as worshipping the graves by performing ruku, sajdah and tawaaf to the graves of the Auliya. The fitnah of bid'ah in our time revolves around the cult of grave-worship (qabar puja). A fundamental doctrine of the Bid'ah cult in our day, is belief and practice in grave-worship. Among the acts of shirk offered to the graves by members of the grave-worshipping cult are: * Making ruku of the graves. * Making sajdah to the graves. * Making tawaaf of the graves. * Kissing the graves. * Reversing away from the graves in a show of excessive veneration for the graves. * Decorating the graves with expensive bedding. * Placing foodstuff at the graves. * Arranging festivals and fairs at the graves. Such fairs are called "urs" by the grave-worshippers. Bid'ah stunts the intelligence of those who indulge in it. It blinds the spiritual eyes of people. It leads unwary and ignorant people far from the straight path and sends them plunging head-long into an abyss of roohaani (spiritual) darkness. The fall into spiritual ruin is described in the following aayat of the Qur'aan Majeed: "One who commits shirk with Allah, is as if he has fallen from the sky; then some bird (of prey) snatched him or a wind blew him and deposited him in afar away deep pit (of darkness)." PEER-WORSHIP Another vile facet of the bid'ah-"grave worship cult" is the pernicious practice of peer-worship. A "peer" is a spiritual mentor or a guide who has to guide disciples (mureeds) along the spiritual path leading to proximity with Allah Ta'ala. But, the "peers" heading the grave-worshipping sect are no true spiritual guides. They are wolves in sheep-clothing. About such spiritual frauds who pillage and plunder the Imaan of unwary and innocent people, Rasulullah (sallallahu alayhi wasallam) said: "There will dawn an age when (some) men will don long woollen (religious) garments. Their tongues will be sweeter than sugar, but their hearts will be the hearts of wolves." In one narration, Rasulullah (sallallahu alayhi wasallam) described such religious frauds as "shayaateen (devils) in human bodies." These "peers" have cast numerous unwary persons into the dregs of shirk and kufr by prevailing on them to execute acts of worship, not only to the graves, but, also to themselves (i.e. to the "peers"). Thus, we find in this vile cult of grave-worship, its members performing ruku to their "peers" and kissing the feet of these impostors. And to crown their villainy, they have an elaborate system of fees which their gullible and ignorant members have to pay for the supposed spiritual guidance offered by the deviates dwelling in bid'ah. In the cult of qabar-puja and peer-puja (grave-worship and peer-worship) greater importance and significance are attributed to acts of graveworship than to even the Fardh Salaat and acts of the Sunnah of Nabi-eKareem (sallallahu alayhi wasallam). Prostrating to the graves of the Auliya is considered a greater act of ibaadat than prostrating in the Musjid in the presence of Allah Ta'ala. The fun-fair "urs" festival is considered superior to the Hajj of Islam; hence the chiefs of the grave-worshipping sect decreed the cancellation of Hajj because of the regime of Ibn Saud. Hajj was performed during the time of Rasulullah (sallallahu alayhi wasallam) even at the time when Makkah Muazzamah was under Kuffaar domination--when the Ka'bah was under the control of the Kuffaar. But, the "muftis" of the grave-worshippers have decreed the permissibility and the validity of the cancellation of Hajj in present times merely because of the Saudi regime. The Bareilli molvis, some time ago, published a booklet, "Tanweerul Hujjah", which explained their fatwa of the cancellation of Hajj in our times. Thus, according to the grave-worshippers, qabar-puja is an adequate or even a superior substitute for the Fardh Salaat! It is for this reason that we find them so lax in Salaat. Even their "peers" are careless regarding the observance of Salaat. Their indifference to the Masnoon (Sunnat) formulae of Durood Shareef is amply illustrated by the fact that they prefer to recite their own concocted "praises" and songs about Rasulullah (sallallahu alayhi wasallam) instead of adhering to the forms of Durood taught to the Ummah by Rasulullah (sallallahu alayhi wasallam). It will be discerned among the grave-worshippers that, in general, they suffer from the malady of total indifference to the ordained acts of Islamic Ibaadaat. They accord greater emphasis to customs, shirki rituals and baseless innovated practices which were introduced into the Ummah centuries after Rasulullah (sallallahu alayhi wasallam). They are able to shed without compunction the most vital acts of Islamic worship in order to uphold their dark, evil and pernicious acts of grave and peer-worship. While they regard their acts of qabar-puja to be adequate substitutes for the Fardh and Masnoon acts and practices of Islam, they never consider the acts of Islamic worship sufficient and adequate substitutes for graveworship which is a must in their cult. In there belief, there is not a single act of Islamic Ibaadat which is on par with qabr-puja. SHIRK AT THE GRAVESIDES When they congregate at the grave of a Wali, they stand there like statues expressing great humility and veneration. In fact, the humility and reverence which they display at the graves of the Auliya are never shown in the Musjid when they have to perform Salaat for Allah Ta'ala. At the graves of the Auliya they indulge in a variety of acts of shirk and kufr. They make sajdah to the graves and they make tawaaf thereof. But, according to Islam, Sajdah is to be rendered exclusively to Allah Ta'ala and Tawaaf exclusively to the Holy Ka'bah. They burn incense at the graves and they adorn the graves with lamps and lights in open violation of Rasulullah (sallallahu alayhi wasallam's) prohibition to do so. Grave-worship is not a new cult. It came into being after the age of Nooh A.S. Even the Christians and the Jews practised grave-worship, hence Rasulullah (sallallahu alayhi wasallam) said: “Allah cursed the Yahood and the Nasaara because they converted the graves of their Ambiya into places of worship." This hadith as well as other narrations inform us that Allah's curse settles on the cult of grave-worship. Muslims should, therefore, never be misled by the false slogans raised by the grave-worshippers. Participation, in the activities of the qabar-puja cult occasions the La'nat of Allah Ta'ala according to the explicit statement of Rasulullah (sallallahu alayhi wasallam). The members of the grave-worship sect loudly proclaim their "love" for Rasulullah (sallallahu alayhi wasallam), but they ignore his condemnation of grave-worship. Rasulullah (sallallahu alayhi wasallam) commanded: "Do not make an idol of my grave so that it be worshipped." On another occasion, Rasulullah (sallallahu alayhi wasallam) said: `O Allah! Do not let my grave become an idol which will be worshipped." When even worshipping the grave of Rasulullah (sallallahu alayhi wasallam) is prohibited, then by what stretch of imagination can the worshipping of the graves of the Auliya be permissible? Many people not acquainted with the cult of the grave-worshippers are misled by slogans of "Hubbe Rasool" (Love of the Rasool) trumpeted by the leaders of this devious sect. Innocent and unknowledgeable people are ensnared by the sweet talk of Deen, expressed in flowery but insincere language by the peers of this cult of abomination. They vociferously proclaim their love for Rasulullah (sallallahu alayhi wasallam) but their life is devoid of the Sunnah of Nabi-e-Kareem (sallallahu alayhi wasallam). Expression of the Sunnah in practical terms is the natural consequence of Hubbe Rasool (sallallahu alayhi wasallam). But, far, far from introducing the Sunnah in their lives, they eliminate the Sunnah and replace it with the rituals of shirk. Thus, their religion consists of graveworship, qawwaali, dancing, fun-fairs, eating, drinking in the name of dead saints and a host of other hotch-potch shirki rituals and beliefs, all borrowed from other religions of shirk and modified for the consumption of unwary and ignorant Muslims. Grave-worship negates Imaan. It destroys Imaan since it is the very antithesis of Imaan. Islam does not subscribe to the marxist theory of the synthesis of opposites which the atheist asserted. Such ludicrous theories are spawned by minds maddened by atheism. Thus, Imaan cannot fuse with its opposite, viz., grave-worship, to produce a superior hybrid concept which according to the Ahle Bid'ah is the cult of grave-worship - a cult superior in their minds, to all forms of Islamic Ibaadat. Islam is uncompromising in its doctrine of Tauheed. Its monotheism is unique since it is not tainted by the slightest vestige of shirk. A Muslim, the bearer of Tauheed, cannot therefore participate in grave-worship and remain a Muslim. Qabar-puja eliminates Imaan. THE STRATEGY OF THE QABAR-PUJARIS The first strategy adopted by the grave-worshippers in places where qabar-puja does not exist, is to set up, by hook or by crook, a dargah or a mausoleum--a tomb around which they execute their acts of qabar-puja and which acts as their headquarters. The central institution of Muslims is the Musjid, but the pivot of all activity of the grave-worshippers is the grave of some person. Sometimes the grave happens to be that of a genuine Saint of Allah while in many cases the mausoleums are raised on the graves of non-entities and in some cases, even animals. Gullible people are then made to believe that some great buzrug (saint) lies buried in the grave. Muslims should understand that we stand in no need of any cult or any act of worship which has no origin and no sanction in Islam. Graveworshippers claim that they are beautifying Islam by their innovated acts. But, the Ummah does not need such fallacious adornments. The Ummah needs the Islam of Rasulullah (sallallahu alayhi wasallam). The Najaat of Muslims lies in the Islam handed down to the Ummah by the illustrious Sahaabah and not in the brand of "Islam" offered by graveworshippers. It is most surprising to observe unwary Muslims allowing themselves to be entrapped in the webs spun by the grave-worshippers, despite the fact that they express belief in only Allah Ta'ala. Every Muslim is fully cognizant of the Islamic belief of Tauheed. Every Muslim understands, or should understand, that in his declaration of the Kalimah LAA ILAAHA ILLALLAAH he negates all objects which human shayaateen and jinn shayaateen offer as deities to be worshipped. The Muslim staunchly professes his belief in ONE Allah and he jealously guards that Imaan. He prides himself with the exceptionally pure and unique concept of Islamic monotheism. Daily, the Muslim declares no less than 48 times in his Salaat: IYYAKA NA'BUDU WA IYYAAKA NASTA EEN (O Allah!) Only You do we worship and only from You do we seek aid. But, the "Bid'ati" Muslim then goes and neutralizes his Imaan by bowing and prostrating, kissing and circumambulating the graves of the Auliya who were all creatures of Allah Ta'ala, who could not say or do anything without the permission of Allah Ta'ala. Instead of supplicating--making dua--to Allah Ta'ala, the members of the qabar-puja sect petition the graves for their worldly needs and requirements. They pray to the inmates of the graves to grant them children, sustenance, desires and hopes. In order to appease the dead saints, the grave-worshippers offer holy vows and fast in the names of the Auliya. Yet, Islam teaches that Allah Ta'ala Alone is Khaaliq, Raaziq and Maalik. Not an atom can stir without His express Command. Not a leaf stirs in the breeze, but with the express Command of Allah Ta'ala. He knows and He commands. He has no partner. That is the uncompromising belief of Islam and so we believe. Those Muslims who are not acquainted with the cult of the grave-worshippers should beware. Participation in the functions and rituals of the qabar-puja sect is at the peril of one's Imaan. The rites of graveworship and peer-worship are impregnated with shirk which negates the belief in Tauheed. The strategy of the grave-worshippers is never to expound their shirki acts of grave-worship at their gatherings and functions. Their tactic is to dupe unwary and unacquainted Muslims. To achieve this pernicious aim, they project and display a conspicuous slogan and clamour of "Hubbe Rasool" while in reality they are devoid of the Love of Rasulullah (sallallahu alayhi wasallam). Their functions of meelaad and moulood are punctuated with calls and cries of "Hubbe Rasool." This veil of deception deludes people into believing that these functions are designed in honour and love of Rasulullah (sallallahu alayhi wasallam). At these functions ostentatious acts of shirk, e.g. sajdah and ruku to the "peer saheb" are not committed. Innocent and gullible people, therefore, are unable to detect the evil of this sect. The perpetration of the acts of shirk and kufr occurs at the graves of the Auliya and in the private haunt of the "peer." The illustrious Sahaabah, when they set out into the world to raise the glory of Allah's Name, erected Musaajid in all places where they went. The Ummah has been following this Sunnah throughout the corridor of Islamic history. But, the followers of the qabar-puja cult set up tombs to worship wherever they go. Their headquarters are tombs and their gods are dead saints. [ Awake vol.4 No.2 - YMMA ]http://www.alinaam.co.za/index.php?option=com_content&view=article&id=111:graveworship&catid=38:deviated-beliefs&Itemid=137

In the field of tafsīr (commentary) of Qur’ān the magnificent works of our ‘ulamā stand out like a rose in a concrete floor. All the various tafāsīr written by our ‘ulamā, despite each having its own unique style, are unified in their objective, to simplify the understanding of the Noble Qur’ān for the ummah. A few of the more famous tafāsīr are: Tafsīr al-'Uthmānī: After realising that the rut in the Ummah has set in due to abandoning the Qur’ān, Shaykh al-Hind Mawlānā Mahmūd al-Hasan Deobandī (Allah have mercy on him) decided to write a simple translation of the Qur’ān. Shaykh al-Hind commenced the tafsīr while he was imprisoned in Malta by the British. After completing the translation, Shaykh al-Hind began the footnotes but only managed to finish until the end of Sūrah ‘Āl-Imrān before death overtook him. Mawlānā Shabbir Ahmad ’Uthmānī (Allah have mercy on him), thereafter took up the great task of finishing the footnotes, bringing the book to completion in 1350 H. Bayān al-Qur’ān: Mawlānā Ashraf ‘Alī Thānawī (Allah have mercy on him) completed Bayān al-Qur’ān in 1353H. This three volume masterpiece is unique in the following aspects: 1. Lengthy narratives and rulings were excluded, the object being a basic understanding of the Qur’ān. 2. In those verses in which many opinions occur regarding the meaning, only the preferred one is mentioned. 3. This tafsīr benefits both, the general masses and the ‘ulamā. For the ‘ulamā, a special foot-note has been added in Arabic consisting of balāghah (eloquence), nahw (grammar), fiqhī masā’il, the different qirā’āh as well as masā’il of Tasawwuf extracted from the Qur’ān. Ma’ārif al-Qur’ān: Mawlānā Idrīs Kandhlawī (Allah have mercy on him) wrote this tafsīr consisting of eight volumes in 1382H (1962C). He had based his translation on that of Shāh ’Abd al-Qādir Dahlawi (Allah have mercy on him). He was known to have a special talent of pointing out the connection between the verses, which is an important aspect of tafsīr. Masā’il of aqā’id (beliefs) and Fiqh have been explained in ample detail. Before he passed away, he was only able to finish till Sūrah Sāffāh. Later his son completed the tafsīr. Ma’ārif al-Qur’ān: In 1373H (1954C), Muftī Muhammad Shafī’ (Allah have mercy on him) commenced lessons of tafsīr on Radio Pakistan. The lesson was delivered every Friday on a selected portion of the Qur’ān and was meant to cater for the needs of every average Muslim. However, upon receiving numerous requests from enthusiastic listeners to publish the tafsīr in a book form, he began its compilation and completed it in 1963C. He mentions the specialities of the tafsīr as the following: 1. Most tafsīrs have such information which is only beneficial for ‘ulamā, commenting on nahw, balāghah, and different qirā’ah etc. which are of no use to the masses. As a result of these intricate details, the public began to think that understanding the Qur’ān is very difficult. During the writing of this tafsīr, Muftī Shafī’ kept in mind that it should be kept simple since the average Muslim is not able to understand technical terms and finer points. 2. Special importance was given to discussing those topics which generate the love and greatness of Allāh and the Nabī of Allāh (peace and blessings be upon him) in ones heart. Likewise, those points have been adequately discussed which encourage a person to correct his actions, and to practice on the Qur’ān. 3. Before the detailed tafsīr, an overview of the verses are mentioned which suffices for a busy person to understand the Qur’ān. The above briefly proves that the ‘ulamā of Deoband did everything in their power to fulfil the need of the time i.e. to create in the masses an understanding of the Qur’ān. May Allāh accept their concerted efforts and ignite in our hearts that same flame of desire to serve dīn. Kajee, Moosa. ‘Ulama of Deoband. Azaadville: Madrasah Arabia Islamia. 1432H, 2011C. p16-8] http://www.muftisays.com/forums/the-true-salaf-as-saliheen/7235/the-contribution-of-the-%91ulama-of-deoband-to-tafseer.html

‘If the heart has “rust”, then bring the “t” back : Trust in Allah Ta’ala, “Turn” to Allah Ta’ala, make sincere “Taubah” to Allah Ta’ala.’ ‘I always say don’t court before marriage. Most couples court, court and court, and after marriage, they end up in divorce courts.’ ‘Haraam brings HARM, and if we take the double “a” in the transliteration of the word ‘HARAAM’, it brings double harm : Harm in this world and harm in the Aakhirah. Whilst in the wake of Haraam, there is nothing but harm; in that same Haraam is the companionship of the devil, and that company is evil. The word “devil” is, in fact, informing us that in befriending the devil, in giving into the whisperings of the devil, we will find ourselves in “evil”. …So take lesson.’

Q. I want to ask: is it allowed (permitted) to listen to the music, which is performed by the musical instruments? And please tell me – is it a big sin (kabair) to listen such music? (Query published as received) A. The Fuqaha (Jurists) have ruled that all types of music are prohibited; be it produced digitally, by the agency of musical instruments or by any part of the body (hands mouth, throat etc). The underlining factor here is that music is prohibited regardless of how it is produced. Sayyiduna Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There will be people from my Ummah who will attempt to legalize fornication, the wearing of silk (for males), the consuming of wine and the use of musical instruments” (Al-Jaamius Sagheer - Pg. 139) Yazeed ibnul Waleed (Rahimahullah) said, “Abstain from music for it robs a person of modesty, increases the carnal desires, leaves a person devoid of morals and has a similar effect to that of liquor. In fact, it is more harmful than liquor. If ever you have to listen to music, then be sure to stay away from the opposite sex for it incites one to commit Zina (adultery)”. (Rouhul Ma'ani) Imam Dahhaak (Rahimahullah) said, "Music brings about a loss in wealth, makes the lord (Allah) angry and corrupts the heart" (Rouhul Ma'ani) It has been recorded that Imam Qaasim bin Muhammed (Rahimahullah) was once asked about Music. He replied, "I prohibit you from it and I do not wish you to soil yourself in it" The questioner asked, "Is it Haraam?” Qaasim replied, “Look, Allah has placed all things into two categories, one is Haqq (truth and good) and the other is Baatil (falsehood and evil). Under which category do you think Allah has placed music?” (Rouhul Ma'ani) It is recorded by Bayhaqi that Allah has cursed the person who sings and the one who listens to music. (Rouhul Ma'ani). Sayyiduna ibn Mas’ood (Radiallahu Anhu) said, "Music causes Nifaaq (hypocrisy) in the heart like how water nourishes a plant” (Rouhul Ma'ani) The gravity of the sin of listening to music becomes evident from the above mentioned quotations. Listening to music is from the Kaba’ir (major sins). And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban Tel : +27 (0) 31 2077099 Fax : +27(0) 31 2074163 Website : www.jamiat.org.za

Any good that exists in the heart will make its effect apparent, just as a bottle of musk emits its fragrance. Nobody is really free: either you are a slave of Allāh subhaanahu wata'ala or of your nafs. Dīn is not about doing things to please yourself; Dīn is about pleasing Allāh subhaanahu wata'ala Detaching yourself from the love of the world will attach you to the love of Allāh subhaanahu wata'ala at-tazkiyah.com

such depth in these words!! Masha Allah! "Remember Me and I will remember you" Suratul Baqarah ....but who is capable of remembering Him without His remembering (i.e. giving tawfeeq to remember Him)?

A Short Biography: http://www.islamicteachings.org/forum/topic/20051-biography-shaykh-yunus-patel-raheemahullah/

The sound of his words “Allah! Allah!” still vibrate not only within the four walls of Masjid Nur in Asherville, Durban, but in the crannies of thousands of Muslim homes. His ardent plea of “O My Beloved Allah! O My Most Merciful!” continues to be etched in the hearts of thousands, layman and scholars, young and old, from the East and the West, all alike. This blessed soul who captivated the hearts of any who were even favoured with a glimpse at his illuminated face or had an eavesdrop on his charismatic voice was laid to rest in the soil of the most blessed land on earth after Fajr Salah on Wednesday, 13 July 2011. The skies above the Noble Ka’bah witnessed a spiritual entourage, very seldom seen, moving in Tawaaf around the House of Allah shortly before Maghrib Salah on Tuesday, 12 July 2011. A short while after Salah this trail settled down in one area of the Mataaf benefiting from his pearls of wisdom and subsequently Maulana began experiencing chest pains which was followed by his soul tranquilly departing into the mercy of Allah. Inna lillahi wa inna ilayhi raji’un… Maulana Yunus Patel rahimahullah was born in about 1945 in the KwaZulu-Natal town of Stanger. As a young boy, a personality which left a lasting impression upon his heart and served as an inspirational role model for him was Haji Bhai Padi rahimahullah. As Maulana himself narrated, “One day in 1962, when Haji Bhai just began his efforts of Tabligh, an announcement was written on the notice board in Grey Street Masjid that Haji Gulam Muhammad Padia will be delivering a lecture. After completion of the lecture, Haji Bhai called for help but nobody stood up. So Haji Bhai’s father-in-law volunteered, together with me (a 17 year old young boy at the time) and another elderly man. On another occasion, I decided to accompany Haji Bhai to sleep in the Umzinto Masjid as he was going to be sleeping alone in the Masjid. For hours that night, Haji Bhai kept busy in Tahajjud crying before Allah. We travelled from Durban to Escourt, then to Ladysmith and further on to Johannesburg. At every town, Haji Bhai implored the people regarding the importance of Deen, however nobody was interested to assist. Throughout the journey, it was Haji Bhai’s crying of two hours every night that never stopped.” (Haaji Bhai Padia Rahimahullah encouraged Ml Yunus Patel Saab to become an ‘aalim) In the early 1960s Moulana Yunus was one from among the early group of youth who travelled to Darul Uloom Deoband, India, to pursue the studies of Deen. Together with being a student par excellence, he was the confidante of many of his illustrious teachers and served them diligently at home and on travel. Upon his return, he served the community of Mooiriver as an Imam and teacher. He was motivated to go there by the fact that at the time there was not a single Aalim serving the Muslim communities between Pietermaritzburg and Newcastle. Even though people in the Transvaal offered him a much higher salary together with house, lights and water, the need of Deen took him to the icy cold town of Mooiriver where he accepted meagre pay and had to live in a tin shanty home. For him the need of Deen was greater. After four years or so, he moved back to Durban and was instrumental in establishing the first offices of the Jamiatul Ulama (KZN) upon the insistence of Maulana Ansari rahimahullah. For many years thereafter, Maulana Yunus served the Ummah under the auspices of the organisation and subsequently was the secretary general and later the president of the Jamiatul Ulama (KZN). During the famous Qadiani Dispute in Cape Town during the early 1980s, Maulana Yunus was part of the team of expert ‘Ulama who prepared the required expert evidence in the court case to defend the honour of Rasulullah sallallahu alayhi wasallam and the Ahlus Sunnah wal Jama’ah. At a time when general indifference towards Deen prevailed and signs of Deen were noticeably rare in the South African society, Maulana established a girls’ Madrasah in 1982 in Asherville, Durban. Students who initially had very little inclination towards Deen, would be motivated with his perseverance and dedication to change their lives within a short space of time. In recent years, Maulana Yunus became deeply concerned about the unity and wellbeing of the ‘Ulama. He constantly strove to harmonise relations between them at junctures when situations were adversarial. His emphasis was to focus on the broader picture and greater benefit for the Ummah. In his words, “The need of the time is that we can maintain of our different opinions, but if someone has been instrumental in the service of Deen we can differ with him with respect and dignity. On other issues however, we should work together.” Maulana Yunus was honoured with the mantle of Khilafah from two great luminaries, Mufti Mahmoodul Hasan Gangohi rahimahullah and later on Maulana Hakeem Muhammad Akhtar Saheb. Over the many years, thousands around the globe drank from his fountain of wisdom, piety and knowledge. Scores of people are known to have changed their lives just by sitting in our of his gatherings. His humility, generosity, concern for the well being of the young and old coupled with his burning love of Allah and his Rasulullah sallallahu alayhi wasallam were remarkable traits all embodied in one personality. Compiled by: Jamiatul Ulema, South Africa (Fordsburg)

wa'alaykus salaam ww well I'll find his biography later insha Allah but this is how this pious and wonderful friend of Allah died in front of the Ka'bah! According to one of his students, Hazrat Maulana Yunus Patel RA finished Magrib salah, prayed his 2 rakat of Sunnah, and then told his students, "Let's move back a bit because people are making tawaaf." While he was walking back away from the Kabah, he felt sharp pain in his chest. His students noticed his discomfort and pain and immediately brought him a chair. Hazrat Maulana Yunus Patel RA sat down on the chair, facing the Kabah, and began making Dua. He then recited the Kalimah while looking towards the Kabah, and then collapsed. Died of a heart attack

"Many a time, the contention is: “Be broadminded.” I say: ‘Be broadminded… But you don’t have to open the mind so broadly that your brains fall off." When you come into this world people are laughing while you are crying. Lead your life in such a manner that when you leave this world you are laughing and the people are crying Strange is the visa of life...it can be cancelled at anytime. The duration of its validity unknown, and its extension too is impossible That Knowledge which does not lead towards Allah, Is in fact, not Knowledge, but ignorance. Do for Allah's pleasure and Allah will give you from His treasure ‘This brake of the remembrance of death restrains the vehicle of life from the accidents of sin.’ ‘I always say don’t court before marriage. Most couples court, court and court, and after marriage, they end up in divorce courts.’ ‘I often say: We get instant tea and instant coffee and instant pudding and instant cereal, and so many other things have become ‘instant’ …We are living in such a time, when death too has become just as instant. We don’t know where, when and how.’ “Pay back here, if you want to save your back there.” “The tongue is a weapon of mass destruction or good construction.” The person who wants to please his beloved also fears displeasing that beloved. This is human nature - The lover does not like to displease the Beloved. We need to just realise that everything beloved will perish, except Allah Ta'ala

(Act According to what you See) It is Obligatory to Learn the Fiqh of Menstruation Many women are unfamiliar with the rulings relating to menstruation. The fuqaha mention that these rulings are personally obligatory for every Muslim woman to know. Whether or not one is in a state of menstruation is sometimes the dividing line between something obligatory (e.g., if a woman is not menstruating, it is obligatory for her to pray, fast the month of Ramadan, and allow her husband to have intercourse with her) and something unlawful (e.g., if a woman is menstruating, it is unlawful (haram) for her to pray, fast, or allow her husband to have intercourse with her). A woman who does not understand the fiqh of menstruation thus runs the risk of displeasing Allah by leaving something that is obligatory or performing something that is unlawful. This short post summarizes the fiqh of menstruation. Most of this material is not found in the Reliance or al-Maqasid. Women should read this carefully and ask questions if there is anything that they do not understand. The Cotton Ball Test Blood does not have to flow or exit in large quantities to be of consequence. If a woman inserts a cotton ball (or something similar) into her vagina and it comes out stained (either black, red, orange, yellow, or creamy), she is considered to be bleeding. If it comes out unstained (white), she is considered to be in a state of non-bleeding. (Tuhfat al-Muhtaj; Hashiyat al-Sharqawi) Conditions of Menstruation A woman who is bleeding (according to the cotton ball test described above) is in a state of menstruation if three conditions are satisfied: 1. The bleeding must last at least 24 hours. If the bleeding is intermittent, the sum of all intermittent bleeding periods must add up to at least 24 hours. 2. The period of menstruation must not exceed 15 days, regardless of whether the bleeding is intermittent or continuous. 3. There must be at least 15 days of purity between two periods of menstruation. Whenever a woman sees blood that fulfills the above conditions, she must assume that she is in a state of menstruation. Whenever she stops bleeding, she must assume that her menstruation has stopped. In certain cases, she might later discover that her initial assumptions were wrong, in which case she would have to take appropriate corrective measures. The example below illustrates this more clearly. An Example Jan 1, 10.00 am: Aisha sees blood coming out of her vagina. More than 15 days of non-bleeding have elapsed since the last time she saw menstrual blood. It is therefore possible that this blood could be menstrual blood, since it does not violate any of the conditions of menstruation. Because of this possibility, Aisha must assume that this is menstrual blood and immediately refrain from everything that a menstruating woman must refrain from (e.g., she must not perform the prayer (salah), she must not fast, she must not have intercourse with her husband, she must not recite or touch the Qur'an, etc.). Jan 1, 6.00 pm: Aisha notices that she may have stopped bleeding. To check, she washes herself of blood, waits a while, and then inserts a cotton ball into her vagina. The cotton ball comes out unstained. Once again, she must act according to what she sees and assume that the blood she saw in the morning was abnormal blood (dam fasad) and not menstruation (because she only bled for 8 hours, she cannot assume that the blood was menstrual blood, since menstrual blood must last for at least 24 hours, as per condition 1 above). She does not need to take a purificatory bath (ghusl) (since she did not have a valid menstruation). There is half an hour left before the time for Aisha enters, so she must pray maghrib. In addition, she must make up the dhuhr and asr prayers that she missed earlier in the day because she has now discovered that her earlier assumption was incorrect. She must now act as if she was not menstruating. Jan 3, 10 am: Aisha sees blood again. She must assume that she is once again menstruating and avoid everything that a menstruating woman avoids. She has also discovered that the assumption she made on Jan 1 at 6.00 p.m. was incorrect: she was actually in a state of menstruation all along, so any prayers or fasts she performed in that period of non-bleeding were actually invalid. Jan 4, 10 am: Aisha notices that her blood is not flowing like it was yesterday. She decides to check if she has once again stopped bleeding. She cleans herself of blood, waits a while, and then inserts a cotton ball into her vagina. It comes out yellow, so she must still consider herself in a state of menstruation (according to the more correct (asahh) position in the Shafi�i school, yellow discharge is considered menstruation). Nothing has changed. Jan 5, 10.00 pm: Aisha again thinks that she might have stopped bleeding, and checks by inserting a cotton ball into her vagina. The cotton ball comes out stained with a non-transparent liquid, almost creamy in colour. She must still consider herself in a state of menstruation (just like yellow discharge, creamy or non-transparent (kadir) discharge is also considered menstruation according to the more correct (asahh) position in the Shafi�i school). Once again, nothing has changed. Jan 6, 10.00 am: Aisha performs the cotton ball test again and this time, the cotton ball comes out unstained. She must act according to what she sees and assume that she has stopped menstruating. Since she has bled for more than 24 hours (8 hours on Jan 1 from 10.00 am until 6.00 pm and then another 72 hours from Jan 3, 10.00 am until Jan 6, 10.00 am, making a total of 80 hours), she must perform a purificatory bath and then start praying again. She must now act like a woman who is not menstruating. Jan 10, 10.00 am: Aisha sees blood again. It is possible for this blood to be menstrual blood, since it does not violate any of the conditions of menstruation. Therefore, she must act according to what she sees and again assume that she is in a state of menstruation. She has now discovered that the assumption she made on Jan 6, 10.00 am was incorrect and any prayers or fasts that she performed during the last 4 days were actually invalid. Jan 14, 10.00 am: Aisha thinks she has stopped bleeding. To check, she washes herself of blood, waits a while, and then inserts a cotton ball into her vagina. It comes out unstained, so she must assume that she has stopped menstruating. She must perform a purificatory bath and start praying again. She must now do everything that a woman in a state of purity does. Aisha does not see any more blood until Feb 1. She was in a period of menstruation for 13 days (from Jan 1 until Jan 14). This was followed by a state of purity for 16 days (from Jan 14 until Feb 1). Had she seen blood on Jan 15 or on Jan 16 before 10.00 am, she would again have to have assumed that it was menstrual blood. However, if she had seen blood after Jan 16, 10.00 am, this blood would not be considered menstrual blood. She would have to apply the rules of chronic vaginal discharge (also called abnormal uterine bleeding, or AUB for short) to work out her periods of menstruation and purity. (sources: Tuhfat al-Muhtaj; Hashiyat al-Jamal ala Fath al-Wahhab bi Sharh Manhaj al-Tullab; Fath al-Allam bi Sharh Murshid al-Anam) Summary The rulings of menstruation in the Shafi'i school are very simple. The key rule that women must remember is: act according to what you see. Note that a woman�s regular cycle (adah) is of no consequence. She must always act according to what she sees. If blood that she sees does not violate any of the conditions of menstrual blood, she must assume it is menstruation even if she does not normally bleed at that time of the month. Likewise, if she stops bleeding, she must assume that she has stopped bleeding even if she normally bleeds at that time of the month. Sometimes, women will retroactively discover that their initial assumption was incorrect. In such a case, they simply take the appropriate measures to "fix" their mistake (e.g. by making up prayers missed because they thought they were in menstruation). The rulings of chronic vaginal discharge (istihada), however, are not so simple. These will in-sha'Allah be dealt with in separate posts. And Allah knows best Hamza. http://spa.qibla.com/issue_view.asp?HD=3&ID=3671&CATE=411

What To Do When a Baby Is Born In the Name of Allah, the Most Gracious, the Most Merciful. There are six rulings pertaining to a new born child:1) Athān and Iqāmah in the ear 2) Naming the baby 3) Tahnīk 4) Shaving the hair on the head 5) Aqīqah 6) Circumcision 1) Athān and Iqāmah in the earIt is mustahab (preferable) to do the Athān in the right ear of a new-born baby and Iqāmah in the left ear of the baby.[1] There is no prescribed time for doing the Athān and Iqāmah in the child’s ear. One should try and do the Athān and Iqāmah in the baby’s ear as soon as possible.[2] Most definitely, the words of Tawhīd (oneness of Allah) being the first words ringing in the child’s ear will leave a lasting positive impression on the child. One should face the Qiblah when performing the Athān in the child’s ear. One does not need to raise the voice when performing the Athān. The Athān should be called softly in the child’s ear. It is not necessary to put one’s fingers in one’s ear either. One will still move the face right and left when saying Hayyā ‘alā al-salāh and Hayyā alā al-Falāh.[3] 2) Naming the childIt is mustahab (preferable) to officially name the baby seven days after birth.[4] ‘Allamah ‘Aynī rahimahullah is of the opinion that it is desirable to officially name the baby on the seventh day if Aqīqah is going to be performed. If the parents do not intend on performing Aqīqah on behalf of the child, then the baby should be officially named upon birth.[5] However, it is permissible to officially name the child upon birth even if Aqīqah will be performed. The child should not be left unnamed after seven days.[6] In principle, it is permissible to keep any name as long as[7]: 1) The name is not prohibited. 2) The name is not a common name used by the followers of another religion. 3) The name does not hold a negative meaning. 4) The name does not resemble the name used for the opposite gender. Some names have been expressly disliked by the messenger of Allah salallahu alaihi wasallam. Other names are makrūh (disliked) due to resemblance with the non-Muslims. The reason behind the resemblance is that names have become a shi῾ār (outstanding feature). One’s religion is easily determined by the name one has. For example, if somebody reads a register or document with the following names Ali, Musa, Fatima and Khadijah, he will at once identify them as being Muslims. One’s Islam is identified merely by the name one has.[8] There is a craze to keep unusual and unheard of names. This practice should be shunned. It is better to keep a name which is commonly used in the Muslim Ummah.[9] Names should originate from: 1) The Qur’an 2) The Ahādīth 3) Names of Sahabah 4) Names of the pious predecessors 5) Good common names in the Ummah 3) TahnīkIt is sunnah to perform Tahnīk[10]. Tahnīk should be performed as soon as possible after the child is born.[11] The method of Making Tahnīk is by chewing a piece of date, making it soft into a paste and placing it on the palate of the new born child.[12] Tahnīk should be preferably done with dry dates. If dry dates are not available, then Tahnīk should be done with fresh dates, otherwise, with honey or something sweet.[13] Ideally, the parent’s should take the child to the pious person who will make du’a for the child and perform the Tahnīk.[14] If this is not possible, a date should be taken to a pious person who will chew the date and make it into a paste. This can be preserved for until the child is born. Upon birth, the parents should place the date paste on the palate of the new born child. Tahnīk can be performed by anyone for the child. However, it is preferable and advisable that a pious person performs the Tahnīk.[15] 4) Shaving the baby’s hairIt is recommended that the hair of the baby is removed upon the seventh day of the birth.[16] For example, if the child is born on a Thursday, then the hair would be removed the coming Wednesday. It is further preferable to give the value gold or silver equivalent to the weight of the baby’s hair. For example, if the baby’s hair weighed 10 grams, the value of 10 grams of gold or 10 grams of silver should be dispensed in charity. 5) AqīqahAqīqah is a virtuous act. It is not compulsory or necessary. If one was to leave Aqīqah on behalf of his new born, he will not be sinful.[17] Aqīqah is a feast to express gratitude to Allah for the blessing the family with a child.[18] Aqīqah is performed by sacrificing one goat or one sheep for a baby girl, and two goats or two sheep for a baby boy. It is not necessary to sacrifice two goats or two sheep for the boy. If one cannot perform two, it is permissible to perform one sacrifice on behalf of the boy.[19] The preferred time for slaughtering the animal is the seventh day upon birth after the baby’s hair is removed.[20] If this is not possible, then the fourteenth day, twenty first day etc. The method of calculating seven days is that whichever day the child is born, perform the Aqīqah one day before. For example, if the child is born on a Thursday, then the Aqīqah should be performed the coming Wednesday. The fourteenth day is the Wednesday after, so on and so forth. It is recommended that one third of the Aqīqah meat is given to the needy. The remaining two thirds can be used in serving relatives, friends and guests. However, it is permissible to use all the meat for one’s relatives, friends and guests.[21] The parents and other siblings can eat from the Aqīqah meat.[22] 6) CircumcisionCircumcision is an emphasised sunnah for boys and a desirable practice for girls.[23] Circumcision should be performed upon the child whenever he is able to bear the pain.[24] If pain is minimal due to the contemporary medical advances, it would be advisable to get the circumcision performed sooner than later. With Compliments~Darul Iftaa , Ireland Darul Fiqh [1] (قَوْلُهُ: لَا يُسَنُّ لِغَيْرِهَا) أَيْ مِنْ الصَّلَوَاتِ وَإِلَّا فَيُنْدَبُ لِلْمَوْلُودِ. (رد المحتار ج 1 ص 385) يستحب الأذان في الأيمن والإقامة في الأيسر (العرف الشذي شرح سنن الترمذي ج 3 ص 197) [2] أحسن الفتاوى ج 2 ص 276 أيج أيم سعيد [3] (قَوْلُهُ: وَلَوْ وَحْدَهُ إلَخْ) أَشَارَ بِهِ إلَى رَدِّ قَوْلِ الْحَلْوَانِيِّ: إنَّهُ لَا يَلْتَفِتُ لِعَدَمِ الْحَاجَةِ إلَيْهِ ح. وَفِي الْبَحْرِ عَنْ السِّرَاجِ أَنَّهُ مِنْ سُنَنِ الْأَذَانِ، فَلَا يُخِلُّ الْمُنْفَرِدُ بِشَيْءٍ مِنْهَا، حَتَّى قَالُوا فِي الَّذِي يُؤَذِّنُ لِلْمَوْلُودِ يَنْبَغِي أَنْ يُحَوِّلَ. (قَوْلُهُ مُطْلَقًا) لِلْمُنْفَرِدِ وَغَيْرِهِ وَالْمَوْلُودِ وَغَيْرِهِ ط. (رد المحتار ج 1 ص 387 أيج أيم سعيد) أحسن الفتاوى ج 2 ص 278 أيج أيم سعي [4] يُسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا ثُمَّ يَعِقُّ عِنْدَ الْحَلْقِ عَقِيقَةً إبَاحَةً عَلَى مَا فِي الْجَامِعِ الْمَحْبُوبِيِّ، أَوْ تَطَوُّعًا عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ، وَهِيَ شَاةٌ تَصْلُحُ لِلْأُضْحِيَّةِ تُذْبَحُ لِلذَّكَرِ وَالْأُنْثَى سَوَاءٌ فَرَّقَ لَحْمَهَا نِيئًا أَوْ طَبَخَهُ بِحُمُوضَةٍ أَوْ بِدُونِهَا مَعَ كَسْرِ عَظْمِهَا أَوْ لَا وَاِتِّخَاذِ دَعْوَةٍ أَوْ لَا، وَبِهِ قَالَ مَالِكٌ. وَسَنَّهَا الشَّافِعِيُّ وَأَحْمَدُ سُنَّةً مُؤَكَّدَةً شَاتَانِ عَنْ الْغُلَامِ وَشَاةٌ عَنْ الْجَارِيَةِ غُرَرُ الْأَفْكَارِ مُلَخَّصًا، وَاَللَّهُ تَعَالَى أَعْلَمُ. (رد المحتار ج 6 ص 336 أيج أيم سعيد) كفاية المفتي ج 8 ص 240 دار الإشاع نسب إلى أبي حنيفة أنه لا يقول بالعقيقة والموهم إليه عبارة محمد في موطئه ، والحق أن مذهبنا استحبابها لسابع بعد يوم الولادة أو للرابع عشر أو الحادي وعشرين ، ويسميه في ذلك اليوم ، وراجع الناسخ والمنسوخ للخامس فقد ذكر عبارة عن محمد رحمه الله .( العرف الشذي ج 3 ص 197) Bahishti Zewar, English Edition Darul Ishaat, pg. 293, 2002 [5] ويفهم من قَوْله: (لمن لم يعق) ، أَنه يُسمى الْمَوْلُود وَقت الْولادَة إِن لم تحصل الْعَقِيقَة وَإِن حصلت يُسمى فِي الْيَوْم السَّابِع وَيفهم من رِوَايَة النَّسَفِيّ أَنه يُسمى وَقت الْولادَة سَوَاء حصلت الْعَقِيقَة أَو لم تحصل وَالْأول أولى لِأَن الْأَخْبَار وَردت فِي التَّسْمِيَة يَوْم السَّابِع (عمدة القاري ج 21 ص 83 دار إحياء التراث العربي) [6] وإنها محمولة على أن التسمية لا يؤخر بعد سبعة أيام من الولادة لا على أنه لا يجوز التسمية قبله (تكملة فتح الملهم ج 4 ص 190 دار إحياء التراث العربي [7] الأَصْل جَوَازُ التَّسْمِيَةِ بِأَيِّ اسْمٍ إِلاَّ مَا وَرَدَ النَّهْيُ عَنْهُ (الموسوعة الفقهية الكويتية ج 11 ص 331 دارالسلاسل) [8] وجملة ما يتحصل من أحاديث هذا الباب أن النبي صلى الله عليه وسلم كره الأسماء القبيحة أو الأسماء التي يخاف منها الطيرة (وإن كانت الطيرة في نفسها لا تحل) أو الأسماء التي فيها تزكية المسمى فمن الأول: عاصية ومن الثاني: أفلح ويسار ونجيح وغيرها ومن الثالث: برة وهو يندرج في القسم الثاني أيضاً (تكملة فتح الملهم ج 4 ص 185 دار إحياء التراث العربي) [9] وَفِي الْفَتَاوَى التَّسْمِيَةُ بِاسْمٍ لَمْ يَذْكُرْهُ اللَّهُ تَعَالَى فِي عِبَادِهِ وَلَا ذَكَرَهُ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَلَا اسْتَعْمَلَهُ الْمُسْلِمُونَ تَكَلَّمُوا فِيهِ وَالْأَوْلَى أَنْ لَا يَفْعَلَ كَذَا فِي الْمُحِيطِ. (ج 5 ص 362 الرشيدية) [10] وَفِي هَذَا الْحَدِيثِ فَوَائِدُ مِنْهَا تَحْنِيكُ الْمَوْلُودِ عِنْدَ وِلَادَتِهِ وَهُوَ سُنَّةٌ بِالْإِجْمَاعِ كَمَا سَبَقَ وَمِنْهَا أَنْ يُحَنِّكَهُ صَالِحٌ مِنْ رَجُلٍ أَوِ امْرَأَةٍ وَمِنْهَا التَّبَرُّكُ بِآثَارِ الصَّالِحِينَ وَرِيقِهِمْ وَكُلُّ شَيْءٍ مِنْهُمْ وَمِنْهَا كَوْنُ التَّحْنِيكِ بِتَمْرٍ وَهُوَ مُسْتَحَبٌّ وَلَوْ حَنَّكُ بِغَيْرِهِ حَصَلَ التَّحْنِيكُ وَلَكِنَّ التَّمْرَ أَفْضَلُ (شرح النووي ج 14 ص 194 دار إحياء التراث العربي) [11] تحنيك الْمَوْلُود، وَقد ذَكرْنَاهُ. فَإِن قلت: مَا الْحِكْمَة فِي تحنيكه؟ قلت: قَالَ بَعضهم: يصنع ذَلِك بِالصَّبِيِّ ليتمرن على الْأكل فيقوى عَلَيْهِ، فيا سُبْحَانَ الله مَا أبرد هَذَا الْكَلَام، وَأَيْنَ وَقت الْأكل من وَقت التحنيك؟ وَهُوَ حِين يُولد وَالْأكل غَالِبا بعد سنتَيْن أَو أقل أَو أَكثر؟ وَالْحكمَة فِيهِ أَنه يتفاءل لَهُ بِالْإِيمَان لِأَن التَّمْر ثَمَرَة الشَّجَرَة الَّتِي شبهها رَسُول الله صلى الله عَلَيْهِ وَسلم، بِالْمُؤمنِ، وبحلاوته أَيْضا، وَلَا سِيمَا إِذا كَانَ المحنك من أهل الْفضل وَالْعُلَمَاء وَالصَّالِحِينَ لِأَنَّهُ يصل إِلَى جَوف الْمَوْلُود من ريقهم أَلا ترى أَن رَسُول الله صلى الله عَلَيْهِ وَسلم، لما حنك عبد الله بن الزبير حَاز من الْفَضَائِل والكمالات مَا لَا يُوصف؟ وَكَانَ قَارِئًا لِلْقُرْآنِ عفيفا فِي الْإِسْلَام، وَكَذَلِكَ عبد الله بن أبي طَلْحَة كَانَ من أهل الْعلم وَالْفضل والتقدم فِي الْخَيْر ببركة رِيقه الْمُبَارك. (عمدة القاري ج 21 ص 84 دار إحياء التراث العربي وَفِي هَذَا الْحَدِيثِ فَوَائِدُ مِنْهَا تَحْنِيكُ الْمَوْلُودِ عِنْدَ وِلَادَتِهِ وَهُوَ سُنَّةٌ بِالْإِجْمَاعِ كَمَا سَبَقَ (شرح النووي ج 14 ص 124 دار إحياء التراث العربي) [12] قَوْله: (وتحنيكه) ، بِالْجَرِّ عطف على قَوْله: تَسْمِيَة الْمَوْلُود. أَي: فِي بَيَان تحنيك الْمَوْلُود، وَهُوَ مضغ الشَّيْء وَوَضعه فِي فَم الصَّبِي، وَذَلِكَ تحنيكه بِهِ، يُقَال: حنكت الصَّبِي إِذا مضغت التَّمْر أَو غَيره ثمَّ دلكته بحنكه وَالْأولَى فِيهِ التَّمْر فَإِن لم يَتَيَسَّر فالرطب وإلاَّ فشيء حُلْو، وَعسل النَّحْل أولى من غَيره. ثمَّ مَا لم تمسه النَّار. (عمدة القاري ج 21 ص 83 دار إحياء التراث العربي) [13] قَوْله: (وتحنيكه) ، بِالْجَرِّ عطف على قَوْله: تَسْمِيَة الْمَوْلُود. أَي: فِي بَيَان تحنيك الْمَوْلُود، وَهُوَ مضغ الشَّيْء وَوَضعه فِي فَم الصَّبِي، وَذَلِكَ تحنيكه بِهِ، يُقَال: حنكت الصَّبِي إِذا مضغت التَّمْر أَو غَيره ثمَّ دلكته بحنكه وَالْأولَى فِيهِ التَّمْر فَإِن لم يَتَيَسَّر فالرطب وإلاَّ فشيء حُلْو، وَعسل النَّحْل أولى من غَيره. ثمَّ مَا لم تمسه النَّار. (عمدة القاري ج 21 ص 83 دار إحياء التراث العربي) [14] عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّهَا حَمَلَتْ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ، قَالَتْ: فَخَرَجْتُ وَأَنَا مُتِمٌّ، فَأَتَيْتُ المَدِينَةَ فَنَزَلْتُ قُبَاءً، فَوَلَدْتُ بِقُبَاءٍ، ثُمَّ «أَتَيْتُ بِهِ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَوَضَعْتُهُ فِي حَجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ فَمَضَغَهَا، ثُمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ شَيْءٍ دَخَلَ جَوْفَهُ رِيقُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ حَنَّكَهُ بِالتَّمْرَةِ، ثُمَّ دَعَا لَهُ فَبَرَّكَ عَلَيْهِ» وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الإِسْلاَمِ، فَفَرِحُوا بِهِ فَرَحًا شَدِيدًا، لِأَنَّهُمْ قِيلَ لَهُمْ: إِنَّ اليَهُودَ قَدْ سَحَرَتْكُمْ فَلاَ يُولَدُ لَكُمْ (صحيح البخاري رقم الحديث 5469) وَفِيهِ اسْتِحْبَابُ حَمْلِ الْأَطْفَالِ إِلَى أَهْلِ الْفَضْلِ لِلتَّبَرُّكِ بِهِمْ (شرح النووي ج 3 ص 194 دار إحياء التراث العربي) [15] وَمِنْهَا أَنْ يُحَنِّكَهُ صَالِحٌ مِنْ رَجُلٍ أَوِ امْرَأَةٍ وَمِنْهَا التَّبَرُّكُ بِآثَارِ الصَّالِحِينَ وَرِيقِهِمْ وَكُلُّ شَيْءٍ مِنْهُمْ (شرح النووي ج 3 ص 124 دار إحياء التراث العربي) [16] يسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا [17] وَاسْتَشْكَلَ فِي الشُّرُنْبُلَالِيَّةِ الْجَوَازَ مَعَ الْعَقِيقَةِ بِمَا قَالُوا مِنْ أَنَّ وُجُوبَ الْأُضْحِيَّةَ نَسَخَ كُلَّ دَمٍ كَانَ قَبْلَهَا مِنْ الْعَقِيقَةِ وَالرَّجَبِيَّةِ وَالْعَتِيرَةِ، وَبِأَنَّ مُحَمَّدًا قَالَ فِي الْعَقِيقَةِ مَنْ شَاءَ فَعَلَ وَمَنْ شَاءَ لَمْ يَفْعَلْ. وَقَالَ فِي الْجَامِعِ: وَلَا يَعِقُّ وَالْأَوَّلُ يُشِيرُ إلَى الْإِبَاحَةِ وَالثَّانِي إلَى الْكَرَاهَةِ إلَخْ. أَقُولُ: فِيهِ نَظَرٌ، لِأَنَّ الْمُرَادَ لَا يَعِقُّ عَلَى سَبِيلِ السُّنِّيَّةِ بِدَلِيلِ كَلَامِهِ الْأَوَّلِ؛ وَقَدْ ذَكَرَ فِي غُرَرِ الْأَفْكَارِ أَنَّ الْعَقِيقَةَ مُبَاحَةٌ عَلَى مَا فِي جَامِعِ الْمَحْبُوبِيِّ أَوْ تَطَوُّعٌ عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ اهـ وَمَا مَرَّ يُؤَيِّدُ أَنَّهَا تَطَوُّعٌ. عَلَى أَنَّهُ وَإِنْ قُلْنَا إنَّهَا مُبَاحَةٌ لَكِنْ بِقَصْدِ الشُّكْرِ تَصِيرُ قُرْبَةً، فَإِنَّ النِّيَّةَ تُصَيِّرُ الْعَادَاتِ عِبَادَاتٍ وَالْمُبَاحَاتِ طَاعَاتٍ (رد المحتار ج 6 ص 326 أيج أيم سعيد) يُسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا ثُمَّ يَعِقُّ عِنْدَ الْحَلْقِ عَقِيقَةً إبَاحَةً عَلَى مَا فِي الْجَامِعِ الْمَحْبُوبِيِّ، أَوْ تَطَوُّعًا عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ، وَهِيَ شَاةٌ تَصْلُحُ لِلْأُضْحِيَّةِ تُذْبَحُ لِلذَّكَرِ وَالْأُنْثَى سَوَاءٌ فَرَّقَ لَحْمَهَا نِيئًا أَوْ طَبَخَهُ بِحُمُوضَةٍ أَوْ بِدُونِهَا مَعَ كَسْرِ عَظْمِهَا أَوْ لَا وَاِتِّخَاذِ دَعْوَةٍ أَوْ لَا، وَبِهِ قَالَ مَالِكٌ. وَسَنَّهَا الشَّافِعِيُّ وَأَحْمَدُ سُنَّةً مُؤَكَّدَةً شَاتَانِ عَنْ الْغُلَامِ وَشَاةٌ عَنْ الْجَارِيَةِ غُرَرُ الْأَفْكَارِ مُلَخَّصًا، وَاَللَّهُ تَعَالَى أَعْلَمُ. (رد المحتار ج 6 ص 336 أيج أيم سعيد) فتاوى محمودية ج 17 ص 512 إدارة الفاروق [18] وَكَذَلِكَ إنْ أَرَادَ بَعْضُهُمْ الْعَقِيقَةَ عَنْ وَلَدٍ وُلِدَ لَهُ مِنْ قَبْلُ؛ لِأَنَّ ذَلِكَ جِهَةُ التَّقَرُّبِ إلَى اللَّهِ تَعَالَى – عَزَّ شَأْنُهُ – بِالشُّكْرِ عَلَى مَا أَنْعَمَ عَلَيْهِ مِنْ الْوَلَدِ (بدائع الصنائع ج 5 ص 72 دار الكتب) [19] أحسن الفتاوى ج 7 ص 535 أيج أيم سعيد [20] يسْتَحَبُّ لِمَنْ وُلِدَ لَهُ وَلَدٌ أَنْ يُسَمِّيَهُ يَوْمَ أُسْبُوعِهِ وَيَحْلِقَ رَأْسَهُ وَيَتَصَدَّقَ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ بِزِنَةِ شَعْرِهِ فِضَّةً أَوْ ذَهَبًا ثُمَّ يَعِقُّ عِنْدَ الْحَلْقِ عَقِيقَةً إبَاحَةً عَلَى مَا فِي الْجَامِعِ الْمَحْبُوبِيِّ، أَوْ تَطَوُّعًا عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ (رد المحتار ج 6 ص 336 أيج أيم سعيد) مسائل رفعت قاسمي ج 5 ص 203 حامد كتب خانه [21] كفاية المفتي ج 8 ص 242 دار الإشاعت [22] كفاية المفتي ج 8 ص 241 دار الإشاعت [23] (وَ) الْأَصْلُ أَنَّ (الْخِتَانَ سُنَّةٌ) كَمَا جَاءَ فِي الْخَبَرِ (وَهُوَ مِنْ شَعَائِرِ الْإِسْلَامِ) وَخَصَائِصِهِ (فَلَوْ اجْتَمَعَ أَهْلُ بَلْدَةٍ عَلَى تَرْكِهِ حَارَبَهُمْ) الْإِمَامُ فَلَا يُتْرَكُ إلَّا لِعُذْرٍ وَعُذْرُ شَيْخٍ لَا يُطِيقُهُ ظَاهِرٌ (الدر المختار من رد المحتار ج 6 ص 751 أيج أيم سعيد) (قَوْلُهُ وَخِتَانُ الْمَرْأَةِ) الصَّوَابُ خِفَاضُ، لِأَنَّهُ لَا يُقَالُ فِي حَقِّ الْمَرْأَةِ خِتَانٌ وَإِنَّمَا خِفَاضٌ حَمَوِيٌّ (قَوْلُهُ بَلْ مَكْرُمَةٌ لِلرِّجَالِ) لِأَنَّهُ أَلَذُّ فِي الْجِمَاعِ زَيْلَعِيٌّ (قَوْلُهُ وَقِيلَ سُنَّةٌ) جَزَمَ بِهِ الْبَزَّازِيُّ مُعَلِّلًا بِأَنَّهُ نَصٌّ عَلَى أَنَّ الْخُنْثَى تُخْتَنُ، وَلَوْ كَانَ خِتَانُهَا مَكْرُمَةً لَمْ تُخْتَنْ الْخُنْثَى، لِاحْتِمَالِ أَنْ تَكُونَ امْرَأَةً وَلَكِنْ لَا كَالسُّنَّةِ فِي حَقِّ الرِّجَالِ اهـ. أَقُولُ: وَخِتَانُ الْخُنْثَى لِاحْتِمَالِ كَوْنِهِ رَجُلًا، وَخِتَانُ الرَّجُلِ لَا يُتْرَكُ فَلِذَا كَانَ سُنَّةً احْتِيَاطًا وَلَا يُفِيدُ ذَلِكَ سُنِّيَّتَهُ لِلْمَرْأَةِ تَأَمَّلْ. وَفِي كِتَابِ الطَّهَارَةِ مِنْ السِّرَاجِ الْوَهَّاجِ اعْلَمْ أَنَّ الْخِتَانَ سُنَّةٌ عِنْدَنَا لِلرِّجَالِ وَالنِّسَاءِ، وَقَالَ الشَّافِعِيُّ: وَاجِبٌ وَقَالَ بَعْضُهُمْ: سُنَّةٌ لِلرِّجَالِ مُسْتَحَبٌّ لِلنِّسَاءِ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «خِتَانُ الرِّجَالِ سُنَّةٌ وَخِتَانُ النِّسَاءِ مَكْرُمَةٌ» (رد المحتار ج 6 ص 751 أيج أيم سعيد) [24] قَالَ – رَحِمَهُ اللَّهُ – (وَوَقْتُهُ سَبْعُ سِنِينَ) أَيْ وَقْتُ الْخِتَانِ سَبْعُ سِنِينَ، وَقِيلَ لَا يُخْتَنُ حَتَّى يَبْلُغَ لِأَنَّ الْخِتَانَ لِلطَّهَارَةِ، وَلَا طَهَارَةَ عَلَيْهِ قَبْلَهُ فَكَانَ إيلَامًا قَبْلَهُ مِنْ غَيْرِ حَاجَةٍ، وَقِيلَ أَقْصَاهُ اثْنَتَا عَشْرَةَ سَنَةً، وَقِيلَ تِسْعُ سِنِينَ، وَقِيلَ وَقْتُهُ عَشْرُ سِنِينَ لِأَنَّهُ يُؤْمَرُ بِالصَّلَاةِ إذَا بَلَغَ عَشْرًا اعْتِيَادًا وَتَخَلُّقًا فَيَحْتَاجُ إلَى الْخِتَانِ لِأَنَّهُ شُرِعَ لِلطَّهَارَةِ، وَقِيلَ إنْ كَانَ قَوِيًّا يُطِيقُ أَلَمَ الْخِتَانِ خُتِنَ، وَإِلَّا فَلَا، وَهُوَ أَشْبَهُ بِالْفِقْهِ، وَقَالَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ – لَا عِلْمَ لِي بِوَقْتِهِ، وَلَمْ يُرْوَ عَنْ أَبِي يُوسُفَ وَمُحَمَّدٍ رَحِمَهُمَا اللَّهُ فِيهِ شَيْءٌ، وَإِنَّمَا الْمَشَايِخُ اخْتَلَفُوا فِيهِ (تبيين الحقائق ج 6 ص 226-227 إمدادية) قَوْلُهُ وَوَقْتُهُ) أَيْ ابْتِدَاءُ وَقْتِهِ مِسْكِينٌ أَوْ وَقْتُهُ الْمُسْتَحَبُّ كَمَا نُقِلَ عَنْ شَرْحِ بَاكِيرٍ عَلَى الْكَنْزِ (قَوْلُهُ غَيْرُ مَعْلُومٍ) أَيْ غَيْرُ مُقَدَّرٍ بِمُدَّةٍ وَقَدْ عَدَلَ الشَّارِحُ عَمَّا جَزَمَ بِهِ الْمُصَنِّفُ كَالْكَنْزِ، لِيَكُونَ الْمَتْنُ جَارِيًا عَلَى قَوْلِ الْإِمَامِ كَعَادَةِ الْمُتُونِ (قَوْلُهُ وَقِيلَ سَبْعٌ) لِأَنَّهُ يُؤْمَرُ بِالصَّلَاةِ إذَا بَلَغَهَا فَيُؤْمَرُ بِالْخِتَانِ، حَتَّى يَكُونَ أَبْلَغَ فِي التَّنْظِيفِ قَالَهُ فِي الْكَافِي، زَادَ فِي خِزَانَةِ الْأَكْمَلِ وَإِنْ كَانَ أَصْغَرَ مِنْهُ فَحَسَنٌ، وَإِنْ كَانَ فَوْقَ ذَلِكَ قَلِيلًا فَلَا بَأْسَ بِهِ، وَقِيلَ: لَا يُخْتَنُ حَتَّى يَبْلُغَ لِأَنَّهُ لِلطَّهَارَةِ وَلَا تَجِبُ عَلَيْهِ قَبْلَهُ ط (قَوْلُهُ وَقِيلَ عَشْرٌ) لِزِيَادَةِ أَمْرِهِ بِالصَّلَاةِ إذَا بَلَغَهَا (قَوْلُهُ وَهُوَ الْأَشْبَهُ) أَيْ بِالْفِقْهِ زَيْلَعِيٌّ وَهَذِهِ مِنْ صِيَغِ التَّصْحِيحِ (قَوْلُهُ وَقَالَ أَبُو حَنِيفَةَ إلَخْ) الظَّاهِرُ أَنَّهُ لَا يُخَالِفُ مَا قَبْلَهُ بِنَاءً عَلَى قَاعِدَةِ الْإِمَامِ مِنْ عَدَمِ التَّقْدِيرِ فِيمَا لَمْ يَرِدْ بِهِ نَصٌّ مِنْ الْمُقَدَّرَاتِ وَتَفْوِيضُهَا إلَى الرَّأْيِ تَأَمَّلْ، وَنَقَلَهُ عَنْ الْإِمَامِ تَأْيِيدًا لِمَا اخْتَارَهُ أَوَّلًا فَلَا تَكْرَارَ فَافْهَمْ (قَوْلُهُ عَنْهُمَا) أَيْ عَنْ الصَّاحِبَيْنِ (رد المحتار ج 6 ص 751 أيج أيم سعيد) فتاوى محمودية ج 19 ص 463 إدارة الفاروق http://idealwoman.org/2013/the-fiqh-of-a-newborn-baby-what-to-do-when-a-baby-is-born/

Question: What is the ruling if a woman makes tawāf al-ziyārah in the state of haydh ? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh . As long as a woman cannot perform the tawāf al-ziyārah due to her haydh there is no penalty for her in delaying it even if she does it after its time has passed (sunset on the 12th of Dhul-Hijjah.) If a woman performs tawāf al-ziyārah while in haydh then in such a case it is wājib for her to repeat that tāwaf in a state of purity as long as she is present in Makkah. Repeating the tawāf will erase the penalty that would otherwise have been wājib on her for making tawāf al-ziyārah while in haydh. However if she does not repeat the tawāf al-ziyārah which she had performed while in haydh the tawāf will still be valid, but a penalty of one camel or one cow will now have to be given within the precincts of the Haram. She should also make istighfār for entering Masjid Al-Harām and doing tawāf inhaydh. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. http://jamiat.org.za/blog/tawaf-al-ziyarah-in-the-state-of-haidh/

wa'alaykumus salaam ww No, just the arabic is on the site...

Shaykh Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) [1233 – 1317 AH] (1814 – 1896 AD) Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was such a great personality that the title given to him by his contemporary Ulama was “Sheikhul Mashaikh” which means the leader of leaders. His personality was well respected by the Ulama of the sub continent India and Pakistan and also by the Arab Ulama. That is why his title was also Sheikhul Arab wa Ajam (the leader of the Arabs and non-Arabs). Haji Sahib’s background and education Haji Imdadullah Muhaajir Makki (Rahmatullahi Alayhi) was born in 1233 AH (1814 AD) in Nanota, a town in the district of Saharanpur, India U.P. He father was Hafiz Muhammad Amin (Rahmatullahi Alayhi) and by lineage and ancestral background, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was a Farooqi, a descendent of Hadhrat Umar Farooq (Radiyallahu anhu). When he was born, his father Hafiz Muhammad Amin (Rahmatullahi Alayhi) kept his son’s name Imdad Hussein. When the famous Muhaddith, Shah Muhammad Ishaaq Sahib (Rahmatullahi Alayhi) heard this name, he didn’t like it and he changed the name to Imdadullah. Imdad Hussein means the assistance of Hussein. All assistance comes from Allah. So there was a form of shirk in this name. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) also used to attribute the name Khuda Bakhsh to himself. Some say his name was Imdadullah and others say his name was Khuda Bakhsh (gifted by Allah). Both names are close in meaning. In some places Haji Sahib calls himself Abdul Kareem (the slave of Kareem). Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) had three brothers and one sister. He grew up without motherly care as his mother passed away when he was seven years old. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) started his education very early but he acquired very little education. When Haji Sahib was 16 years of age, he studied Sarf, Nahw, Farsi and one quarter of Mishkaat Shareef by Maulana Mamlook Ali Sahib (Rahmatullahi Alayhi) of Delhi. Haji Imdadullah Muhajir Makki didn’t study Bukhari and the other books of Sihah Sitta, but Allah Ta’ala blessed Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) with Ilm Ladunni. One is that knowledge that a person acquires. He studies different subjects and books. Another form of knowledge is from Allah Ta’ala without studying. When Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) would talk to the Ulama, he would resolve such intricate issues with the insight that Allah Ta’ala had given him. However, he would not use the Istilaahi language (academic terminologies). This is Ilm La Dunni. When he was 18 years of age he took bayat upon the hands of Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) who was the student and son-in-law of Shah Ishaaq Sahib (Rahmatullahi Alayhi). When Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) passed away, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was looking for another person to give him guidance and advice in life. This is where we learn of the famous Sheikh and the spiritual guide, Hadhrat Maulana Mayanji Noor Muhammad (Rahmatullahi Alayhi). Haji Sahib took bayat on his hands. At the age of 28, Haji Imdadullah (Rahmatullahi Alayhi) performed Hajj. When he returned after Hajj, his heart and mind remained attached to the Haram Shareef. He had a burning desire to return to Makkah Mukarramah. When he returned from Hajj, he made a firm intention that one day he will make Hijrah and go back to Makkah Mukarramah. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) came back to his town in a place near Thanabawan. Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), and other great Ulama used to frequent Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) and they had taken Bayat on his hands. Generally when one hears of these Ulama, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi), Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), one would think that these were great saints just sitting in the corner of a Musjid. That was not the case. These were personalities that had complete E’tidal (moderation) in their life. Hardships whilst in Makkah Mukarramah When he reached Makkah Mukarramah he had much difficulty. For nine days he had no food at all. He only lived on Zamzam water. He became extremely weak. When it was the tenth day he requested help from people he knew but no one assisted him until one person came and gave him 100 riyals. From that month on, every month of his life, he used to get 100 riyals. He never suffered after that for his needs. Allah arranges for his pious slaves in strange ways. There is an incident of four Mohammads who were experts in Hadith and Tafseer; Muhammad ibn Jareer Tabri, Mohammad ibn Haroon, Mohammad ibn Nasaf and Mohammad ibn Ishaaq. These four Mohammads were traveling and became stranded. They conducted a raffle among themselves for the person who will be responsible to arrange for food. The name of Mohammad ibn Ishaaq came out. Mohammad ibn Ishaaq never spread his hands before anybody. So he engaged himself in salaah. Suddenly, one person tapped at the door and he asked for Mohammad ibn Jareer. The person then presented fifty riyals for him on behalf of the governor of Egypt. He took the name of Mohammad ibn Haroon and presented fifty riyals for him. He gave Mohammad ibn Nasaf Zafar fifty riyals. He also gave Mohammad ibn Ishaaq fifty riyals. Then he said that the governor of Egypt was sleeping and in his sleep he was ordered to assist four Mohammads that are stranded. Haji Imdadullah (Rahmatullahi Alayhi) was also stranded. He says that he knew that this was a test from the side of Allah. If you love the Haram Shareef, you have to undergo difficulties and hardships, so you pay the price to be there. Haji Sahib became very popular in the Arab world. There were approximately 500 or more Ulama who have taken bayat upon the hands of Haji Imdadullah Sahib (Rahmatullahi Alayhi). Not one Alim, 10 Alims or 100 but 500 Ulama. When we look at the lives of the Akaabir we don’t find so many Ulama who have taken bayat upon somebody who outwardly and apparently has very little traditional knowledge. Some special qualities of Haji Sahib One very outstanding quality of Haji Sahib was that he was a person who was very facilitating and very tolerant. That is why in his majlis people who didn’t subscribe to Ahle Sunnat wa Jammat used to attend Haji Sahib’s majlis (gathering). Haji sahib never picked on them. His only concern was Islah and to take the people and make them closer to Allah. One person who was very close to Haji Sahib (Rahmatullahi Alayhi) was Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). He was a very powerful orator. The British were also looking for him. He also escaped and reached Makkah Mukarramah with Haji Sahib. Ahmad Deedat (Rahmatullahi Alayhi) benefited from the book Izhaarul Haqq of Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). There is a Madressah named Madressah Saulatiyyah in Makkah Mukarramah. Saulatiyyah is derived from the word Saulat. When Maulana was going to Makkah Mukarramah he requested some people for help to establish a Madressah in Makkah Mukarramah. So one woman from Calcutta, Saulat, gave money. Maulana established the Madressah in Makkah Mukarramah with her money and that is why the Madressah is named Saulatiyyah. Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi) stayed very close to Haji Sahib in Makkah Mukarramah and that is where both of them passed away. Marriages and demise of Haji Sahib Haji Sahib married at the very old age of 55. He married three times. The first wife passed away. The second wife was blind. The third was a woman who wanted to make his khidmat (serve him). But, all his marriages were in old age and he only married with this intention that you can’t be a true Wali of Allah until you don’t make Nikah. Haji Sahib passed away in 1317 AH (1896 AD) at the ripe old age of 84. In his inheritance he had one stick, two sets of winter clothes and two sets of summer clothes. Haji Sahib is buried in Makkah Mukarramah in Jannatul Maala. May Allah Ta’ala elevate the status of Haji Sahib. Ameen. http://ahmed2004uk.blogspot.co.uk/2006/12/shaykh-haji-imdadullah-makki.html

Many people transport the body of deceased relatives abroad for burial. It is against the Sunnah to delay the burial of the deceased and to move the body of the deceased unneccessarily to another place. In the case of transporting bodies abroad, the bodies are required to go through a process called Embalming. The following is information regarding the process. It is hoped that the information will insha Allah prevent people from practicing on this tradition of overseas burial. Embalming Embalming is a process to preserve bodies from the time of death until they can be buried or cremated. Embalming is required when a body is taken out of the country. A certificate is usually provided by the embalmer. The Embalming Process •The body is placed on stainless steel or porcelain table, then washed with a germicide-insecticide-olfactant. The insides of the nose and mouth are swabbed with the solution •Rigor mortis (stiffness) is relieved by massage. (Rarely but sometimes, tendons and muscles are cut in order to place the body in a more natural pose if limbs are distorted by disease, e.g., arthritis.) •Facial features are set by putting cotton in the nose, eye caps below the eyelids, a mouth former in the mouth (cotton or gauze in the throat to absorb purging fluids). The mouth is then tied shut with wire or sutures. •Arterial embalming is begun by injecting embalming fluid into an artery while the blood is drained from a nearby vein or from the heart. The two gallons or so needed is usually a mixture of formaldehyde or other chemical and water. In the case of certain cancers, some diabetic conditions, or because of the drugs used prior to death (where body deterioration has already begun), a stronger or "waterless" solution is likely to be used for better body preservation. Chemicals are also injected by syringe into other areas of the body. •The second part of the embalming process is called cavity embalming. A trocar — a long, pointed, metal tube attached to a suction hose — is inserted close to the navel. The embalmer uses it to puncture the stomach, bladder, large intestines, and lungs. Gas and fluids are withdrawn before "cavity fluid" (a stronger mix of formaldehyde) is injected into the torso. •The anus and vagina may be packed with cotton or gauze to prevent seepage if necessary. (A close-fitting plastic garment may also be used.) •Incisions and holes made in the body are sewn closed or filled with trocar "buttons." The body is washed again and dried. The body is shrouded and placed in the casket. Chemicals Used •Typical embalming fluid contains a mixture of formaldehyde, methanol, ethanol, and other solvents. The formaldehyde content generally ranges from 5 to 35 percent and the ethanol content may range from 9 to 56 percent. •Ethanol, also known as ethyl alcohol, drinking alcohol or grain alcohol, is a flammable, colorless, slightly toxic chemical compound, and is best known as the alcohol found in alcoholic beverages. • An alcoholic beverage is a drink containing ethan Q/A from Darul 'uloom Deoband:

I needed this right now! Jazaakillah sis

Dr. Aisha Hamdan offers practical advice to converts. For those who have studied, pondered, and struggled with the idea of becoming Muslim, there is often great relief when the realization comes that Shahada must be pronounced. As time goes on and more knowledge is acquired regarding the deen, another realization soon begins to surface, the challenges and questions have not ended and may only have just begun. This is particularly true when it comes to the issue of dealing with and relating to non-Muslim relatives, especially those with whom one has developed a close relationship. This topic is particularly relevant for women due to the fact that more new converts are female (although the trend may be changing as more men enter Islam) and also because women may have more opportunity to visit with and spend time with other family members. If children are involved, this will most definitely be the case. We understand, of course, that parents and other relatives should be treated with kindness and respect and that there are serious consequences for one who severs the ties of kinship. The challenges and questions that arise concern the boundaries and specific guidelines that need to be established for dealing with non-Muslim relatives, primarily as it pertains to practical aspects of the religion. Let's take a look at a few scenarios to clarify the topic. Read through the scenarios and the guidelines that follow and determine which guidelines should be used for each scenario. SCENARIO #1 Sarah, a new Muslimah, has always had a close relationship with her parents and siblings and does not want this to change now that she has become Muslim. Her family has been very understanding, even making accommodations for Sarah so that she continues to feel comfortable during her visits with them. A few examples are: they no longer serve pork at meals, alcoholic beverages are removed from sight, etc. Several family members have even begun to ask questions about Islam and its beliefs and practices. SCENARIO #2 Sumayyah has been a Muslim for almost 5 years now and she has been struggling with her family since the beginning. When she goes to visit them, there is often loud music playing or an inappropriate program may be on the television. Her family does not take her religion seriously and often joke about her hijab or the "strict requirements" such as prohibitions against alcohol, gambling, etc. Although Sumayyah has tried to teach her family about the things that make her feel uncomfortable and that are offensive to her beliefs, the family refuses to change its lifestyle just because she is visiting. She is somewhat shy about discussing these issues with her family and does not want to offend them. These issues have begun to concern Sumayyah even more as her children get older and she worries about the negative influence that her family may have on them. Holidays are particularly challenging topics. SCENARIO #3 Zahra is in a particularly difficult situation because each time that she visits with her family they confront her about her new religion. This has been occurring for several years since she became Muslim and has become increasingly more serious. Her family is very upset and unhappy about the changes she has made in her life and sometimes tells her that she must be "crazy." There have even been blatant attempts to ridicule and embarrass Zahra, her husband, and their children. Following overnight stays by the children, Zahra often discovers that they have deliberately been exposed to things that she has clearly explained as prohibited in Islam. On one occasion, the family served pork during a meal and joked in front of the children about the ridiculousness of this prohibition. Zahra feels very estranged from her family, but worries about breaking the ties completely. Some of her family members have already done this of their own initiative. GENERAL GUIDELINES 1. Educate them about Islamic beliefs. One of our main goals each time that we go to visit family members should be to teach them about Islam. I have heard from many women that this is one of the most difficult things to do and that they would much rather conduct dawah [invitation to Islam] with strangers. This may be due to the fact that if a stranger does not accept what we are saying we can just go on our way, but when family members do not understand or are reluctant to enter discussions, it may put a train on the relationship. Regardless of the difficulty that we encounter, dawah to family members should be given first priority. Out of love for them we should have a strong desire to share the special gift that God has given us and attempt to save them from the hellfire. It is important to understand that this should be done with special care, gradualness, and an understanding of the unique qualities, beliefs, and circumstances of each individual. This may require a great deal of persistence and patience, but we should never give up nor despair of God's mercy and guidance. Of course, if our efforts were successful this would solve a great deal of problems. 2. Educate them about specific Islamic practices and requirements. For family members to understand the changes that a new Muslimah has made in her life, they need to be educated about the specific practices, requirements, and prohibitions. This should always come with an explanation of the rationale for each action so that a complete and true understanding may be obtained. If family members realize the logic involved in the religion it may be easier for them to accept and even begin to respect these practical aspects. This obviously means that the Muslimah needs to be educated herself, but this should only be one more incentive to continuously gain knowledge. It is also helpful to become familiar with the religions of other family members so that some common ground may be shared. For example, stimulating discussions may be generated around the fact that references pertaining to requirements for hijab and fasting, and prohibitions against pork, alcohol, and usury (interest) are present in both Christian and Judaic teachings and books. This may also be effective in generating other questions such as why there are such similarities between these three religions, the only answer can be that there is one God who has sent the messages since the beginning of Man. 3.Consider putting conditions on visits, such as frequency and location. There will obviously be times when it will be necessary to place limitations during visits with families. For example, it would not be appropriate to sit in areas where alcohol or pork is being served or where inappropriate programs are being watched on the TV. One can discreetly move to another room if this is an option. In families where it is particularly difficult and members have refused to be respectful towards one's religion, then it may be essential to limit visits or put conditions on where visits will take place. It may, for example, become a rule in your family that visits will only occur in your house and that certain beverages are not allowed. This would obviously be the easiest way to control what occurs during these times and be another effective way to introduce relatives to "life as a Muslim". It is always important to remember that ties of kinship are important but not at the expense of leading us to disobedience to God. God says, "But if they strive with you to make you join in worship with Me that of which you have no knowledge, then obey them not, but behave with them in the world kindly" [31:15] Use creative ways to engage family members. Creativity can go a long way sometimes and be especially effective in more difficult situations. Discussions about Islam may be stimulated by sharing an interesting and attractive book, pointing out a recent story in the newspaper, or by watching a video that introduces Islam or covers a particular topic. The Muslim who is really proficient can divert relatives with interesting talk or useful activities and entertainment such as sports activities, board games, computer games, etc. This will give the others an alternative to forbidden things and make for a much more enjoyable experience for all. It will be especially helpful in alleviating the worry that is often present when children are involved. For Sarah in Scenario 1, all that may be required of her may be guidelines one and two above. She has a fairly easy path ahead of her with many opportunities to educate family members about Islam. In actuality, these suggestions should be used with any family regardless of the particular circumstances. Scenario 2 As for Sumayyah, she will have a more difficult time and may need to incorporate step three in her plan for working with relatives. There is some potential here and distraction may be most beneficial in reducing the haram activities that family members engage in during visits. She will also need to be creative in stimulating discussions about her religion and may want to determine the special interests and "soft spots" of each person. In Scenario 3, Zahra has a challenging road ahead of her and she may initially want to consider limiting visits with her family, at least in the short term. She should continue to follow guidelines 1-3 and may find it helpful to share her struggles with other Muslim women who would be able to offer support and advice. The most important thing to remember is that God is aware of our struggles and that these are tests for us to see which of us are most righteous. Allah says, "You shall certainly be tried and tested in your wealth and properties and in your personal selves; and you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to God. But if you persevere patiently and become pious, then verily that will be a determining factor in all affairs and that is from the great matters." (Surah Al-imran 3,186). Let us ask God to make us successful in this life and in the hereafter. -------------------------------------------------------------------------------- This article originally appeared in Aljumuah magazine.

“The Sunnah is the way of Rasūlullāh sallahu alayhi wasallam, the life of Rasūlullāh sallahu alayhi wasallam, the method of Rasūlullāh sallahu alayhi wasallam, and the path of Rasūlullāh sallahu alayhi wasallam. Rasūlullāh sallahu alayhi wasallam was sent by Allāh ta’ala as an example for all who are to come until the day of Qiyāmah. From this we can understand how perfect, complete and comprehensive his life was. The life of Rasūlullāh sallahu alayhi wasallam is the criterion for haq (truth), and it is used to differentiate between haq and bātil (falsehood): what is in the Sunnah is haq; what is not is bātil.” Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Question: 1.) Is Mahr Fatimi preferable even though the boy is not financially sound enough to afford or is rich enough to afford more than that? 2.) What is the correct amount in U.S. Dollars for Mahr Fatimi? 3.) What is most preferable place to perform the Nikah, in the local masjid or the ijtima? 4.) Should I meet with my prospective husband in the presence of our family members. Is it mandatory, preferable or permissible? I get confused because someone told me its not better to see the husband before marriage even though it is permissible in Islam for the sake of teaching the Ummah. The reason is that a woman with a strong imaan should avoid such a meeting. 5.) If its preferable to meet should I ask directly my prospective husband about my demand for the mahr? Isn’t it a woman’s right to set what the Mahr should be? 6.) Should the date of the nikah be fixed after consultation with the bride due to changes like menstruation? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1.) Mahr Fatimi is the amount given by Hadrat Ali (radiyallahu anhu) to Hadrat Fatimah (radiyallahu anha). As such it is reason enough for us to emulate this practice by giving and accepting this blessed amount. However, at the same time it is your right as the bride to set the mahr as much as you want. However stipulating too high an amount is not preferable. So, if you feel it is less or more, you may increase or decrease it as you wish. 2.) Mahr Fatimi is 480 dirhams which equals 47.25 troy ounces of silver. The standard price of silver is usually quoted in troy ounces of silver. As of January 9th, 2013 the price of silver was: $30.36 US Dollars. That would make Mahr Fatimi $1434.51 in US Dollars. 3.) It is preferable to perform the nikah in the masjid. [ii] 4.) It is recommended for you to look at your prospective husband – rather the fuqaha state that it’s even more important for the woman to look at her prospective husband because he has the ability to divorce her if he is not content, while she does not. [iii] 5.) While it is your absolute right to ask for the mahr, it will be better to communicate the amount you want through a third party, such as your father. 6.) Yes, the date of the nikah should be set through mutual consultation on a day that suits both husband and wife. It is preferable for the nikah to be performed on a Friday. [iv] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. فزوجها النبي صلى الله عليه وسلم على أربع مائة وثمانين درهما تاريخ الخميس ص ٣٦١ ويندب إعلانه وتقديم خطبة وكونه في مسجد…قوله: في مسجد للأمر به في الحديث ط [ii] رد المحتار على الدر المختار كتاب النكاح ٣/ ٨ دار الفكر-بيروت ولو أراد أن يتزوج امرأة فلا بأس أن ينظر إليها، وإن خاف أن يشتهيها لقوله – عليه الصلاة والسلام – للمغيرة بن شعبة حين خطب [iii] امرأة «انظر إليها فإنه أحرى أن يؤدم بينكما» رواه الترمذي والنسائي وغيرهما ولأن المقصود إقامة السنة لا قضاء الشهوة اهـ والأدوم والإيدام الإصلاح والتوفيق إتقاني…وهل يحل لها أن تنظر للخاطب مع خوف الشهوة لم أره والظاهر: نعم للاشتراك في العلة المذكورة في الحديث السابق، بل هي أولى منه في ذلك لأنه يمكنه مفارقة من لا يرضاها بخلافها المرجع السابق كتاب الحظر والإباحة فصل في النظر والمس٦ / ٣٧٠ ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة [iv] المرجع السابق كتاب النكاح ٣/ ٨ http://idealwoman.org/2013/questions-regarding-mahr-and-nikah/