ummtaalib

Question: Is there any authenticity with the concept that it is Sunnah to sleep with your face facing towards Qiblah and that one should keep comb, water bottle, prayer rug, siwak, and kohl near a pillow before we go for sleep. And that one should change to a night suit before going to bed. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. There are three issues to your query. They are as follows: Is it Sunnah to sleep while facing Qiblah? Should one change to a night suit before retiring to bed? Is it a Sunnah to keep a comb, water bottle, prayer rug, Siwāk, and Kuhl near a pillow before sleeping? Each one is answered below in its respective order: It is a Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam to face Qiblah while sleeping. Consider the following Hadīth: كَانَ فِرَاشُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوًا مِمَّا يُوضَعُ الْإِنْسَانُ فِي قَبْرِهِ وَكَانَ الْمَسْجِدُ عِنْدَ رَأْسِهِ (سنن أبي داود، بَابُ كَيْفَ يَتَوَجَّهُ) The bed of Rasūlullāh Sallallāhu Alaihi Wa Sallam was positioned similar to a man placed in a grave and the Masjid was towards his head. (Sunan Abi Dāwūd) In Badhl al-Majhūd, a commentary on Sunan Abī Dāwūd, Hadhrat Molānā Khalīl Ahmad Sahāranpūri Rahimahullāh quotes Hadhrat Molānā Yahyā Rahimahullāh saying that this Hadīth explains that Rasūlullāh Sallallāhu Alaihi Wa Sallam used to face the Qiblah while sleeping.[1] If Rasūllullāh Sallallāhu Alaihi Wa Sallam used to sleep towards the right side and his head was in the direction of the Masjid, then undoubtedly he was facing Qiblah as well. The first part of the Hadīth also gives a similar meaning. The deceased is positioned in the grave facing the right side towards the Qiblah.[2] Changing ones clothes prior to sleeping is also a Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam. Consider the following Hadīth[3]: عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، قَالَ: ” تَضَيَّفْتُ مَيْمُونَةَ زَوْجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهِيَ خَالَتِي وَهِيَ لَيْلَةَ إِذْ لَا تُصَلِّي، فَأَخَذَتْ كِسَاءً فَثَنَتْهُ، وَأَلْقَتْ عَلَيْهِ نُمْرُقَةً، ثُمَّ رَمَتْ عَلَيْهِ بِكِسَاءٍ آخَرَ، ثُمَّ دَخَلَتْ فِيهِ، وَبَسَطَتْ لِي بِسَاطًا إِلَى جَنْبِهَا، وَتَوَسَّدْتُ مَعَهَا عَلَى وِسَادِهَا، ” فَجَاءَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَقَدْ صَلَّى الْعِشَاءَ الْآخِرَةَ، فَأَخَذَ خِرْقَةً فَتَوَزَّرَ بِهَا، وَأَلْقَى ثَوْبَهُ، وَدَخَلَ مَعَهَا لِحَافَهَا (مسند أحمد، ج 4، ص 347، مؤسسة الرسالة) Ibn Abās Radhiyallāhu Anhu says, “I was a guest at Maimūnah Radhiyallāhu Anhā’s house, who was a wife of Rasūlullāh Sallallāhu Alaihi Wa Sallam and also my aunt. That night she was in a state wherein she did not have to perform Salāh. She took a sheet and doubled it up. She then placed a cushion on top of it. Then she put another sheet on top of the cushion and she went inside. Then she spread a bedding for me next to her. I shared her pillow with her. Then Rasūlullāh Sallallāhu Alaihi Wa Sallam entered after performing Ishā Salāh. He took a cloth and covered himself with it and took off the clothes he was previously wearing. He then entered with Maimūnah Radhiyallāh Anhā in the sheet. (Musnad Ahmad) In Sunan Abu Dāwūd, there is a narration in which it is stated that a Siwāk and water for Wudhu used to be kept for Rasūlullāh Sallallāhu Alaihi Wa Sallam at night time. When he would awaken for Tahajjud, he used to brush his teeth with the Miswāk and perform Wudhu. This Hadīth indicates that the Siwāk and water bottle were kept in close proximity to Rasūlullāh Sallallāhu Alaihi Wa Sallam prior to sleeping. The Hadīth is as follows: عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُوضَعُ لَهُ وَضُوءُهُ وَسِوَاكُهُ، فَإِذَا قَامَ مِنَ اللَّيْلِ تَخَلَّى ثُمَّ اسْتَاكَ(سنن أبى داؤد، باب السواك لمن قام باالليل) Aishah Radhiyallāhu Anhā reports that the Wudhu water and Siwāk was prepared for Rasūlullāh Sallallāhu Alaihi Wa Sallam at night. When he used to awaken at night, he used to relieve himself and thereafter he would use the Siwāk. (Sunan Abi Dāwūd) Regarding the blessed comb of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that Aishah Radhiyallāhu Anhā used to comb the hair of Rasūlullāh Sallallāhu Alaihi Wa Sallam even while she was menstruating. Another Hadīth states that Rasūlullāh Sallallāhu Alaihi Wa Sallam would often comb his beard in order to keep it neat. These Ahādīth indicate that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a comb and kept it in close proximity to himself. The Ahādīth are as follows: عن عائشة قالت:كنت أرجّل رأس رسول الله صلى الله عليه وسلم وأنا حائض (الشمائل المحمدية للترمذى، باب ما جاء في ترجل رسول الله صل الله عليه وسلم) Aishah Radhiyallāhu Anhā says, “I used to comb the hair of Rasūlullāh Sallallāhu Alaihi Wa Sallam even when I was in the state of menstration. (al-Shamāil al-Muhammadiyyah) عن أنس بن مالك قال:«كان رسول الله صلى الله عليه وسلم يكثر دهن رأسه وتسريح لحيته (الشمائل المحمدية للترمذى، باب ما جاء في ترجل رسول الله صل الله عليه وسلم) Anas bin Mālik Radhiyallāhu Anha says, “Rasūllullāh Sallallāhu Alaihi Wa Sallam used to oil his hair and comb his beard often. (al-Shamāil al-Muhammadiyyah) In relation to the blessed Kohl container of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that Rasūlullāh Sallallāhu Alaihi Wa Sallam used to have a Kohl container from which he used to apply Kohl to his eyes every night. This Hadīth indicates that the Kohl container was in close proximity to Rasūlullāh Sallallāhu Alaihi Wa Sallam at night time. The Hadīth is as follows: عن ابن عباس: إن النبي صلى الله عليه وسلم كانت له مكحلة يكتحل منها عند النوم ثلاثا في كلّ عين (الشمائل المحمدية للترمذى، باب ما جاء في كحل رسول الله صل الله عليه وسلم) Ibn Abās Radhiyallāhu Anhu reports that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a Kohl container and Rasūllullāh Sallallāhu Alaihi Wa Sallam would apply Kohl from it at night time thrice in each eye. (al-Shamāil al-Muhammadiyyah) As regards the blessed prayer rug of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that he used to pray on a Khumrah, a small prayer mat made from palm leaves.[4] This Hadīth is narrated by Maimūnah Radhiyallāhu Anhā, the wife of Rasūlullāh Sallallāhu Alaihi Wa Sallam. In this Hadīth there is an indication that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a prayer mat very close to himself at night in order to perform Tahajjud Salāh on it. The Hadīth is as follows: مَيْمُونَةُ بِنْتُ الْحَارِثِ، قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يُصَلِّي وَأَنَا حِذَاءَهُ وَأَنَا حَائِضٌ وَرُبَّمَا أَصَابَنِي ثَوْبُهُ إِذَا سَجَدَ وَكَانَ يُصَلِّي عَلَى الْخُمْرَةِ (سنن أبى داؤد، باب الصلاة على الخمرة) Maimūnah Radhiyallāhu Anhā says, “Rasūlullāh Sallallāhu Alaihi Wa Sallam used to perform Salāh while I was next to him and in a state of menstruation. At times, his garment would touch me while making Sajdah. He used to perform Salāh on a Khumrah (small mat made of palm leaves). (Sunan Abu Dāwūd) And Allah Ta’āla Knows Best Mufti Ebrahim Desai Idealwoman.org

Q: Can my Mother, Sister etc. go shopping etc. with the driver or taxi alone? If they are two or more of them, can they travel with a taxi driver with no male present? A: It is not at all correct. Apart from it being incorrect, a woman loses her dignity and respect and unnecessary aspersions and suspicions will be cast on her. It is not permissible. وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّـهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّـهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (سورة الاحزاب آية 33) عن أبى هريرة قال لقيته امرأة وجد منها ريح الطيب ينفح ولذيلها إعصار فقال يا أمة الجبار جئت من المسجد قالت نعم. قال وله تطيبت قالت نعم. قال إنى سمعت حبى أبا القاسم صلى الله عليه وسلم- يقول لا تقبل صلاة لامرأة تطيبت لهذا المسجد حتى ترجع فتغتسل غسلها من الجنابة (أبو داود 2/222) وحيث أبحنا لها الخروج فإنما يباح بشرط عدم الزينة وتغير الهيئة إلى ما يكون داعية لنظر الرجال والاستمالة قال الله تعالى ولا تبرجن تبرج الجاهلية الأولى (رد المحتار 3/604) لا تركب مسلمة على سرج الحديث هذا لو للتلهي ولو لحاجة غزو أو حج أو مقصد ديني أو دنيوي لا بد لها منه فلا بأس به قال الشامي: قوله ( للحديث ) وهو لعن الله الفروج على السروج ذخيرة لكن نقل المدني عن أبي الطيب أنه لا أصل له اه يعني بهذا اللفظ وإلا فمعناه ثابت ففي البخاري وغيره لعن رسول الله المتشبهين من الرجال بالنساء والمتشبهات من النساءه بالرجال وللطبراني أن مرأة مرت على رسول الله متقلدة قوسا فقال لعن الله المتشبهات من النساء بالرجال والمتشبهين من الرجال بالنساء قوله ( ولو لحاجة غزو إلخ ) أي بشرط أن تكون متسترة وأن تكون مع زوج أو محرم قوله ( أو مقصد ديني ) كسفر لصلة رحم ط (رد المحتار 6/423) فروع استأجر امرأته لتخبز له خبزا للأكل لم يجز قال الشامي: قوله ( لم يجز ) لأن هذا العمل من الواجب عليها ديانة لأن النبي قسم الأعمال بين فاطمة وعلي فجعل عمل الداخل على فاطمة وعمل الخارج على علي (رد المحتار 6/62) عن ابن عمر قال : خطبنا عمر بالجابية فقال يا أيها الناس إني قمت فيكم كمقام رسول الله صلى الله عليه و سلم فينا فقال أوصيكم بأصحابي ثم الذين يلونهم ثم الذين يلونهم ثم يفشوا الكذب حتى يحلف الرجل ولا يستحلف ويشهد الشاهد ولا يستشهد ألا لا يخلون رجل بامرأة إلا كان ثالثهما الشيطان عليكم بالجماعة وإياكم والفرقة فإن الشيطان مع الواحد وهو من الاثنين أبعد من أراد بحبوحة الجنة فيلزم الجماعة من سرته حسنته وساءته سيئته فذلك المؤمن. (ترمذي 2/39) عن علي أنه كان عند النبي صلى الله عليه وسلم فقال: "أي شيء خير للمرأة؟ فسكتوا، قال: فلما رجعت قلت: لفاطمة: أي شيء خير للنساء؟ قالت لا يرين الرجال ولا يرونهن، فذكرت ذلك للنبي صلى الله عليه وسلم فقال: إنما فاطمة بضعة مني (البزار ، وأبو نعيم فى الحلية وضعف) [كنز العمال 46012] عن أم سلمة قالت كنت عند رسول الله صلى الله عليه وسلم وعنده ميمونة فأقبل ابن أم مكتوم وذلك بعد أن أمرنا بالحجاب فقال النبى صلى الله عليه وسلم احتجبا منه. فقلنا يا رسول الله أليس أعمى لا يبصرنا ولا يعرفنا فقال النبى صلى الله عليه وسلم أفعمياوان أنتما ألستما تبصرانه (رواه أبو داود 2/568) (بذل المجهود باب في المحرمة تغطي وجهها 3/121) معقل بن يسار يقول : قال رسول الله صلى الله عليه و سلم : لأن يطعن في رأس أحدكم بمخيط من حديد خير له من أن يمس امرأة لا تحل له (طبراني كبير 20/211 #17242) عن أبي أمامة : عن رسول الله صلى الله عليه و سلم قال : إياكم والخلوة بالنساء والذي نفسي بيده ما خلا رجل وامرأة إلا خل الشيطان بينهما وليزحم رجل خنزيرا متلطخا بطين أو حمأة خير له من أن يزحم منكبه منكب امرأة لا تحل له (طبراني كبير 8/205 #7846) عن عقبة بن عامر : أن رسول الله صلى الله عليه و سلم قال إياكم والدخول على النساء فقال رجل من الأنصار يا رسول الله ! أفرأيت الحمو ؟ قال الحمو الموت (ترمذي 1/220) Answered by: Mufti Ebrahim Salejee (Isipingo Beach) http://muftionline.co.za/?q=node/1194

In case the links above do not work, below is a list of Darul Iftaa sites where questions may be asked or for browsing answers. http://askimam.org/ http://www.daruliftaa.com/ http://muftionline.co.za/ [email protected] http://www.muftisays.com/qa/ http://www.albalagh.net/qa/ http://alhaadi.org.za/contactus/12-contacts/5-ifta-department.html http://www.zamzamacademy.com/ask-a-question/ http://daruliftabirmingham.co.uk/ http://jamiat.org.za/blog/category/fatwa/ http://www.thejamiat.co.za/index.php?option=com_content&view=section&id=22&Itemid=37 http://www.alislam.co.za/ http://www.fatwaa.com/

Question Are women allow to go mosque in this days Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh Allah Ta'ala says in the Holy Quran regarding hijab: وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى "Remain in your homes, and do not display (your) beauty as it used to be displayed in the earlier days of ignorance" (33:33) قل للمؤمنين يغضوا من أبصارهم ويحفظوا فروجهم ذلك أزكى لهم إن الله خبير بما يصنعون وقل للمؤمنات يغضضن من أبصارهن ويحفظن فروجهن ولا يبدين زينتهن إلا ما ظهر منها وليضربن بخمرهن على جيوبهن ولا يبدين زينتهن إلا لبعولتهن أو آبائهن أو آباء بعولتهن أو أبنائهن أو أبناء بعولتهن أو إخوانهن أو بني إخوانهن أو بني أخواتهن أو نسائهن أو ما ملكت أيمانهن أو التابعين غير أولي الإربة من الرجال أو الطفل الذين لم يظهروا على عورات النساء ولا يضربن بأرجلهن ليعلم ما يخفين من زينتهن وتوبوا إلى الله جميعا أيها المؤمنون لعلكم تفلحون "Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do. And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no (sexual) urge, or to the children who are not yet conscious of the shames of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allah O believers, all of you, so that you may achieve success". (24:30-31) In this time of extensive fitna, it is better for women to pray within the confinements of the home. In our times, we see that many masjids have one entrance for men and women, which means that intermingling undoubtedly takes place and it is extremely difficult to control the gaze in that case. Many women nowadays also beautify themselves, perfume themselves, and do not observe proper hijab when going to the masjid. When all these things occur, then forbidden acts such as non-mehram men and women gazing at each other, unnecessary conversation etc. take place that ignites the fire of temptation which leads to the different forms of zina. Allah Ta'ala has given us a warning in the Quran by saying: وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا "And do not even go close to fornication. It is indeed a shameful act and an evil way to follow". (17:32) In this verse, Allah Ta'ala did not just say "Do not fornicate", but He said do not even go close to it, meaning do not do things which may lead to adultery or fornication as Shaytan is quick to mislead the believers. It is true that in the time of Rasulullah (Sallallahu Alayhi Wasallam), women were permitted to pray in the masjid. In fact, Rasulullah (Sallallahu Alayhi Wasallam) said: لا تمنعوا إماء الله مساجد الله "Do not ban the female servants of Allah from Allah's masjids" (Bukhari, Muslim, Abu Dawud) However, there were reasons why Rasulullah (Sallallahu Alayhi Wasallam) did not prevent women from going to masjid in his time. Before getting to those, it must first be stated that Rasulullah (Sallallahu Alayhi Wasallam) clearly mentioned that it is better and more rewarding for women to pray salat in their homes. Despite that, he forbade others from preventing women to attend the masjid. The reason for permitting women going to the masjid is that in the time of Rasulullah (Sallallahu Alayhi Wasallam), women going out in full hijab were not considered to be a cause of fitna. This is why he had given women permission to pray at the masjid even though the reward for them praying in their homes is greater. After the time of Rasulullah (Sallallahu Alayhi Wasallam), the Sahaba (RadiyAllahu Anhum) realized that women going to the masjid was no longer free from apprehension of fitna. Even A'isha (RadiyAllahu Anha), the beloved wife of Rasulullah (Sallallahu Alayhi Wasallam), stated that if the Prophet (Sallallahu Alayhi Wasallam) could see the circumstances in that time, he most certainly would have stopped women from going to the masjid. If women covered in full hijab were not encouraged to go out in the times of the Sahaba (RadiyAllahu Anhum) due to fitna, then surely in our time the fitna has greatly expanded and it has become ever so dangerous for Muslim women to go out unnecessarily. In the time of Rasulullah (Sallallahu Alayhi Wasallam), unnecessary intermingling did not take place. A Hadith narrated by Umm Salamah (RadiyAllahu Anha) states that when the Prophet (Sallallahu Alayhi Wasallam) completed the prayer, the women would get up to leave. He would then wait awhile before standing. Ibn Shahab said: "I believe he waited for a while to give the women an opportunity to depart before the men". (Sahih al-Bukhari) Ibn Hajr Asqalaani (Rahmatullah Alayhi) mentions that in this Hadith, we see that it is disliked for men and women to mix on the road. (Fathul Bari) Therefore, we must remember that the hikmah (wisdom) of Allah Ta'ala is behind everything. As mentioned earlier, it is clear that there is more reward for women to pray at home rather than the masjid. Had women's full reward for prayer depended on going to the masjid or praying in congregation, then this would have placed a great hardship and spiritual loss on mothers and other women who are at home. For example, women with young or infant children at home would have been deprived of full reward. Rather, from Allah's infinite wisdom and mercy, He made the religious responsibilities of each gender in accordance with the nature of their social roles. And Allah knows best Wassalam Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

'To tell the truth, he looked like he was staring into the eyes of death' A police officer in a Muslim country wrote the following letter to a Shaykh describing the events that led to his return to Allah. He recalls: Seeing accidents and crash victims was a normal part of my day, but one incident was different. My partner and I had parked on the shoulder of the highway and began to chat. In a random second, the scene shattered to the hideous sound of metal bodies becoming one. We threw our heads back to see what had happened: a head-on collision, the result of a vehicle slipping into the lane of the oncoming traffic. You couldn’t describe the carnage. Two young men sprawled in the first car, both in critical condition. We carried them gently away from the car and rested them on the ground. Quickly we returned to assist the owner of the second car. He was dead. Back we went to the two young men lying side by side on the pavement. My partner began dictating the Shahadah to them. “Say: La iIaha illAllah (there is no god but Allah), La iIaha illAllah…” … their tongues wouldn’t acknowledge. They started humming the hypnotic lyrics of some song. I was terrified. My partner had experience however and he kept repeating his instruction. I stood watching, no movement, eyes locked. Never in my life had I seen anything similar to what was going on before me. In fact, I’ve never actually seen someone die, and never in such a satanic way. My partner continued to instruct them to say the Shahadah but there was no use. The hum of their song came to a slow silence, slowly. The first one stopped and then the other. Not a stir. Dead. We carried them to our patrol car, my partner made no effort to speak. Not a whisper between us two as we carried the corpses to the nearest hospital. The police officer fell back into routine, as he narrates, and started to drift from Allah. But another event happened to him that sealed the return. He continues… What an odd world. After some time, about six months, a strange accident took place. A young man was moving along the highway normally, but within one of the tunnels leading to the city, he was maimed by a flat tire. To the side of the tunnel he parked and stepped to the back to remove the spare tire. The whistle of a speeding car from behind. In a second, it collided with the crippled car, the young man in-between. He fell to the ground with critical injuries. I rushed to the scene, myself and another partner other than the first. Together we carried the young man’s body into our patrol car and phoned the hospital to prepare for his arrival. He was a young adult in his blossom years. Religious, you could tell from his appearance. He was mumbling when we carried him, but in our rush, we had not paid attention to what he was saying. However, when we placed him on his back in the patrol car we could make it out. Through the pain his heart was reciting Quran! He was so immersed in the recitation… Subhan Allah, you would have never said that this person was in intense pain. Blood had soaked his clothes crimson red, his bones had clearly snapped in several places. To tell the truth, he looked like he was staring into the eyes of death. He continued to read in his unique, tender voice. Reciting each verse in proper rhythm. In my entire life, I had never heard any recitation like it. I said to myself, I’m… I’m going to instruct him to say the Shahadah just like I saw my friend doing; especially since I had previous experience. My partner and I listened intently to that soft voice. I felt a shiver shock my back and up my arm, the hair stood. Suddenly, the hymn ceased. I watched silently as his hand rose softly. He had his index finger pointed upward to the heavens, saying the Shahadah “(La iIaha illAllah / There is no god but Allah).” Then… his head slumpt. Nothing. I jumped to the back seat, felt his hand, his heart, his breathing. He was dead! I couldn’t stop staring at him. A tear fell but I hid it in shame. I turned back to my partner and told him that the boy’s life had ceased – he burst out loud crying. Seeing a man cry like that, I could not control myself and my partner faded away behind the fall of my own tears. The patrol car fogged from the emotions. We arrived at the hospital. As we rushed through the corridors, we told all the doctors, nurses, and onlookers what had happened. So many people were affected by what we said, some stood there speechless and tearful. No one wanted to lose sight of the boy until they had been assured of the time and place he would be buried. One of the hospital staff phoned the boys home. His brother picked it up and was told of the accident. His brother told us about him: He used to go out every Monday to visit his only grandmother outside of town. Whenever he visited her, he made sure to spend time with the poor children idling the streets and the orphans. The town knew him – he was the one that would bring them the Islamic books and tapes. His dusty Mazda would be filled with rice and sugar and even candies – couldn’t forget the candies – for those families who were in need. He would not stand for anyone to discourage him from the long journey to that town. He would always politely reply that the long drive gave him time to review his Quran and listen to Islamic lectures on his cassette deck. And… And that with every step to the town he hoped for the reward he would find with Allah… -- So let us take lesson from these incidents and make a firm vow to start changing our lives from now on. islaminfo

The Madina Series Arabic Course has started here: http://www.islamicteachings.org/forum/topic/19996-madina-series-arabic-beginning-lesson/

http://www.sacredlearning.org/tasawwuf?layout=category

Wa'alaykumus salaam yes, quite unknown ruling...it is not mentioned in the smaller publications

By Shaikh Ashraf Ali Thanwi R.A. [from Hayath ul Muslimeen] It is essential for Muslims to be distinguished from the followers of other religions and cultures. Muslims should be recognizable from their external appearances. External appearance is among the salient features of Islam. In such external appearance, the identity of the nation is maintained and Muslims are guarded against assimilation into other non-Muslim cultures. Islam thus stresses the importance of external appearances. Islam prohibits unnecessary adoption of the ways and appearances of other nations. Some basic principles: -Certain acts which eliminate a Muslim’s identity are haraam even if they are not the special characteristics of other communities. Thus, shaving or cutting the beard, wearing shorts which expose part of the satr, etc., are completely forbidden. If a Muslim along with the adoption of such haraam ways despises or mocks at such Sharae’e prohibitions, his act of transgression progresses from sin to kufr. -Then there are certain things which are not exclusive to any particular community. The adoption of such things will be permissible. -If a form of dress is particular with a non-Muslim community, it will be sinful for Muslims to adopt such dress even if the Shari requirements in regard to satr concealment are fulfilled by such attire. Therefore, it will not be permissible to adopt the ways of non-Muslims in this regard even if such ways have no religious undertones. -If the ways adopted from kuffar are of religious import as well, then it will amount to kufr, e.g. wearing a cross, bindi etc. -Then there are such things which are of neither religious nor cultural import. Such things are of real use and benefit. Even if such things are the inventions of the kuffaar, there will be nothing wrong in adopting them. This applies to inventions of transport, communications, weapons and other items of benefit. However, in such matters, the layman should not determine to permissibility or prohibition of anything. He should obtain the advice and direction of the Ulama who will properly inform him. -It is also prohibited to adopt the ways and appearances of such Muslims who happen to be fussaaq (open sinners) and bid’atis. -It is also prohibited for men to take on the attire and appearance of women and vice versa. Some Qur’aanic aayaat and Ahadith on this subject will now be cited. 1. Allah Ta’ala says: “Shaitaan said: ‘I will teach them to ruin the appearance made by Allah.” (Surah Nisaa) Examples of ruining the appearances bestowed onto us by Allah Ta’ala are shaving the beard, tattooing, etc. Certain changes pertain to adornment and are waajib (compulsory), e.g. clipping of the moustache, cutting nails, removal of the hairs below the naval and under the arms. Other changes are permissible, e.g. for a man to shave the hair on his head, to cut the beard after it had exceeded a fist-length, etc. Such permissible ways of adornment are decided on by the Shariah and not by custom. Custom is not on par with Shariah. Furthermore, customs are subject to change with the times and attitudes of people, but not so the Shariah. 2. Allah Ta’ala says: “Do not incline to the transgressors-for then the Fire will touch you.” (Surah Hood) The Qur’aan prohibits Muslims from inclining (or adopting) to the ways, cultures and customs of the kuffaar. Inclining towards them is punishable by the Fire of Jahannum as is stated in the above aayaat. It is evident that if one adopts a culture or the ways of a particular people, it will be because of one’s pleasure for such ways and customs. The heart having inclined towards the aliens, adopts their ways which it finds pleasing and attractive. But, Islam forbids its followers to incline towards the transgressors and the kuffaar. 3. Hadhrat Abdullah Bin Amr Bin A’s (radiallahu anhu) narrates that once he had on him two garments which were dyed a saffron colour. Rasulullah (sallallahu alayhi wasallam) commented: “These are among the attire of the kuffaar. Do not wear these.” (Muslim) Such bright coloured garments are not permissible for men. 4. Hadhrat Rukaanah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “The turban tied on top of a topi (cap) is a differentiating factor between the mushrikeen and us.” (Tirmidhi) Wearing of turbans is common to both Muslims and non-Muslims. The Islamic aversion for imitation of non-Muslims is so great that it considered it necessary to create a difference in the wearing of the turban even if such difference was not visibly discernable. Hence, Rasulullah (sallallahu alayhi wasallam) ordered Muslims who donned the turban to have a topi on as well. The turban will be tied on top of the topi. 5 Hadhrat Ibn Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Whoever imitates a nation (in its way and culture) becomes one of them,” (Ahmad, Abu Dawood) If a Muslim adopts the appearance of the kaafir and faasiq, he will be associated with them in the sin. 6. Hadhrat Abu Raihaanah (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam) prohibited ten things. Among these ten things prohibited was to line garments with silk in the style of the non-Muslims (of that time). (Abu Dawood, Nisaai) 7. Hadhrat Ibn Abbaas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Allah curses those men who adopt the appearances of women and those women who adopt the appearances of men.” (Bukhari) 8. Hadhrat Ibn Abi Mulaikah (radiallahu anhu) narrates that it was said to Aishah (radiallahu anha) that a certain woman wears shoes which resemble the shoes of men. Hadhrat Aishah (radiallahu anha) commented: “Rasulullah (sallallahu alayhi wasallam) has cursed women who imitate men. (Abu Dawood) Such imitation is greatly in vogue in our day. In such imitation is a double sin. One sin is the imitation of the opposite sex which in itself is prohibited. The other sin is the imitation of the kuffaar by adopting their styles and fashions of dress. 9. Hadhrat Hajjaj Bin Hassaan (radiallahu anhu) narrates: “We went to meet Hadhrat Anas (the prominent Sahaabi; on this occasion Hajjaaj was a little boy). My sister Mugheera told me that at that time I was a little kid and I had two plaits on my head, Hadhrat Anas (radiallahu anhu) rubbed his hand over my head, made dua for barkat and said: ‘Cut off these plaits because this is the style of the Jews.’ (Abu Dawood) 10. Hadhrat Aamir Bin Sa’d (radiallahu anhu) narrating from his father says that Rasulullah (sallallahu alayhi wasallam) said: “Maintain clean the area in front of your houses and do not imitate the Jews.” (Tirmizi) 11. Hadhrat Ibn Umr (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Allah curses the woman who adorns the hair (of others by means of adding hair) and the one who desires such adornment of hair, those who tattoo and who are tattooed.” (Bukhari, Muslim) Adorning hair by the addition of hairs for women is mentioned in this hadith. If the hair added is human hair, such adornment will be haraam in all, cases. If the hair is artificial and has not been made from some haraam or impure substances, it will be permissible for a married woman to resort to such adornment with the permission of her husband and for the sake of her husband. But such adornment will not be permissible for unmarried women because in presenting an artificial appearance with long hair is deception. She will be deceiving others. Tattooing is forbidden in all circumstances. 13. Hadhrat Ali (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam) had an Arabian cross-bow in his hand. On this occasion Rasulullah (sallallahu alayhi wasallam) saw a cross-bow of Persian origin in the hands of a Muslim. Rasulullah (sallallahu alayhi wasallam) commented: “Throw it (the Persian bow) away and take one like this (Arabian bow) ….” (Ibn Majah) From this command of Rasulullah (sallallahu alayhi wasallam) it is apparent that the objects-of use of other nations should not unnecessarily be adopted. This applies to weapons and all other items of use and benefit. If Muslims have their own equivalent, they should make use of their own products and not give preference to the products of the non-Muslims. 14. Hadhrat Huzaifah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Recite the Qur’aan in Arabic style and tone (i.e. correct and with simplicity) and refrain from the style and tone of the People of the Book (Jews and Christians…..)” (Baihaqi) Even in reciting, the ways of other nations and of people who do not follow the Shariah should not be imitated. 16. Hadhrat Abdullah Bin Amr Ibnul A’s (radiallahu anhu) narrates that he heard Rasulullah (sallallahu alayhi wasallam) say: “A woman who imitates men and a man who imitates women are not of us.” (Targheeb) Conclusion: It is very essential that Muslims adopt Islamic ways and methods in all their affairs, whether worldly or Deeni. There is great benefit in Muslims maintaining their Islamic identity in all their affairs and not only in matters pertaining to worship. The Qur’aan and the Hadith emphasise this. Hadhrat Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “My Ummah will be split into seventy three sects of which all, save one, will be in the Fire.” People enquired: “Which group will be saved (from fire)? Rasulullah (sallallahu alayhi wasallam) replied: “That group which will be on my path and the path of my Sahaabah.” (Tirmidhi) ‘Path’ in the context of this hadith refers to the way which has to be followed. Following a way in opposition to it leads to Jahannum. Rasulullah (sallallahu alayhi wasallam) did not restrict his ‘Path’ to any specific department of the Shariah. This hadith covers both mundane and spiritual matters. Affairs pertaining to our worldly life as well as Deeni life are included in the Path of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah. What actually constitutes the Path of Rasulullah (sallallahu alayhi wasallam)? This is not a question which everyone can expound on the basis of his opinion. In this matter, the masses have no option other than enquiring from the Ulama who understand these issues. They have to follow the Ulama. Without following the direction given by the Ulama, the Deen of the masses is not safe. http://theislamicreality.blogspot.co.uk/2012/12/the-muslims-distinct-identity-by-shaikh.html

Travel & Menstruation * If a woman commences a journey in the state of menstruation and travels 48 shar'ee miles or more in this state, she is not considered a Shar’ee traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days. * If a woman commences a journey in the state of menstruation, but gains purity during the journey when there are 48 miles or more remaining to the destination, then she will perform Qasr at her destination if her stay is less than 15 days. However if she gains purity during the journey when there are less than 48 miles remaining to the destination, then she will not be considered a Shar’ee traveller and she will perform full salaat at her destination regardless of her stay being less than 15 days. * If a woman commences a journey in the state of purity and haidh begins before she leaves the boundary of her hometown, she will not be regarded as a traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days. She will be considered a traveller only if haidh begins outside the boundary of her hometown and she will perform Qasr after attaining purity at the destination if the length of stay there is less than15 days. There are two conditions which need to be fulfilled for a woman to become a traveller by which the concession of Qasr salaat becomes applicable: 1. She must have the intention to travel 48 miles Note:48 Shar'ee miles is 55 English miles (54.1/2 Precisely). 2. She must leave her hometown/locality in the state of purity Checked by Mufti Zubair Dudha Islamic Tarbiyyah Academy Dewsbury

“We need this at every moment, every silence, and every look. It is the subject of being conscious of Allah, the Majestic and most high. Allah says: “he knows of that which deceive you with the eyes and all that the hearts conceal. Indeed noting is hidden from Allah whether in the heavens or earth”. Nothing is hidden from Allah, the great! He is the lord of this universe. He is the true deity in this universe. Nothing on earth and heaven is unknown to Him. The scholars have mentioned: what is the meaning of consciousness? It is the knowledge of the heart of the nearness of the lord. By Allah, it is a huge problem that one feels or fears the watch of the creation more than the watch of the great and Almighty creator. If cameras are installed in the market places, streets and gatherings and someone tells you “if you look at a woman, we will deduct from your salary and you will be punished”. Subhan’Allah! You will find people will think a thousand times before they look anywhere! They will lower their gaze. Why? Because there is a camera filming his/her every move. If they commit any wrong, their salary will be deducted. He will think a thousand times due to those cameras. But does he not think a thousand times that Allah is watching me? It is so sad to see people fear from their children, they will not do anything that is forbidden in front of the little children, they fear the reaction of the little children. But don’t they fear Allah the most high, the great? If this proves anything, it proves weakness of Iman. For this I say, we are in dire need to remember Allah see’s everything at all times. Before you do anything, before you speak anything, before you look and before you make any decision- remember Allah the most high the great see’s you and is recording everything you do. Bishr al Hafi says “if people reflect on the greatness of Allah, they will not disobey Him. If people reflect on the greatness of Allah they will fear Him, but now people reflect on the greatness of the creation! The greatness of the creation in his heart is immense. So he feels more shame from the creation than the creator.” - Shaheed Sheikh al Husainan (Rahimahullah) from Ideal Woman

Paint the Best ! There was a King who had 1 Eye and 1 leg.. He asked all the painters to draw a beautiful portrait of him. But none of them could -- how could they paint him beautifully with the defects in one eye and one leg. Eventually one of them agreed and drew a classic picture of the King. It was a fantastic picture and surprised everyone.. He painted the King AIMING for a HUNT. Targeting with ONE Eye Closed and One Leg Bent ... MORAL : Why cant we all paint pictures like this for others. Hiding their weaknesses and highlighting their strength Hubb-e-Ilahi's Blog

On Imam Abu Hanifah Being A Tabi‘I January 12, 2013 An original Deoband.org article By 'Allamah Zafar Ahmad al-'Uthmani Translated by Zameelur Rahman Know that the majority of hadith-scholars agree that a man becomes a Tabi‘i by merely having met a Sahabi and having seen him, and it is not a condition that he accompanies him for a period of time and narrates from him. [Al-Suyuti] said in Tadrib al-Rawi on the definition of a Tabi‘i: It was said: he is one who met him [i.e. a Sahabi], although he did not accompany him, as was said on [the definition of] a Sahabi, and al-Hakim agrees with this. Ibn al-Salah said: “It is closest [to the truth].” The author [i.e. al-Nawawi] said: “It is most apparent.” Al-‘Iraqi said: “The practice of the majority of the scholars of hadith is based on this, for indeed Muslim and Ibn Hibban included al-A‘mash amongst the generation of the Tabi‘in.” Ibn Hibban said: “We have included him in this generation because he had met [with a Sahabi] and had recollection [of that meeting]. He saw Anas although it is not authentic from him that he heard a connected narration from him.” Al-Tirmidhi said: “He did not hear any of the Sahabah.” Hafiz ‘Abd al-Ghani al-Maqdisi also counted him amongst them, and he counted Yahya ibn Abi Kathir amongst them as he met Anas, and Musa ibn ‘A’ishah as he met ‘Amr ibn Hurayth. Hafiz [ibn Hajar al-‘Asqalani] said in Sharh Nukhbat al-Fikar: This is the preferred view, as opposed to one who makes it a condition for a Tabi‘i to have accompanied [a Sahabi] for a period of time or that it is authentic he heard [from him], or that [he reached] the age of distinction (tamyiz). Once this has been settled, we say: Our Greatest Imam is undoubtedly a Tabi‘i according this preferred view and is included in His (Exalted is He) statement: “And those who follow them in excellence, Allah is pleased with them and they are pleased with Him.” (9:100) Imam ‘Ali al-Qari said in al-Tabaqat: His sighting of some Sahabah has been established, and his narration from them has been disputed while the relied upon [position] is it is established as I explained in Sharh Musnad al-Imam regarding the condition of his chain of narration to some of the noble Sahabah. Hence, he is from the notable Tabi‘in as stated by the scholars and luminaries. Hafiz al-Dhahabi mentioned him in Tadhkirat al-Huffaz, and he said: His birth was in the year 80. He saw Anas ibn Malik more than once when he came to them in Kufah. Ibn Sa‘d narrated this from Sayf ibn Jabir that he heard Abu Hanifah say this. This shows al-Dhahabi was sure of [the accuracy of] this narration from Ibn Sa‘d as is not hidden. The Seal of the Huffaz, Jalal al-Din al-Suyuti (Allah have mercy on him), said in Tabyid al-Sahifah: This question [of Abu Hanifah being a Tabi‘i] was raised to Hafiz Ibn Hajar and he replied with [a statement], the text of which is: “Imam Abu Hanifah lived at the time of a group of Sahabah, as he was born in Kufah in the year 80 H, and at that time ‘Abd Allah ibn Abi Awfa [resided] therein, since he died after that by agreement; and in Basra at that time there was Anas ibn Malik who died in the year 90 or thereafter. “Ibn Sa‘d narrated with an unproblematic chain that Abu Hanifah saw Anas. Other Sahabah besides these two were alive in the lands [of Islam] after this. “One of them [i.e. the scholars] compiled a volume on what was transmitted of Abu Hanifah’s narration from the Sahabah. However, their chains of narration (isnad) are not devoid of weakness. “The relied upon [position] on his being present [in the times of which Sahabah] is what has passed, and on his sighting of some Sahabah what Ibn Sa‘d narrated in al-Tabaqat. Hence, by this consideration, he is from the rank of the Tabi‘in, and this has not been established for any of the Imams of the towns contemporary to him, like al-Awza‘i in the Levant, the two Hammads [ibn Salamah and Ibn Zayd] in Basrah, al-Thawri in Kufah, Malik in Madinah, Muslim ibn Khalid al-Zanji in Makkah and al-Layth ibn Sa‘d in Egypt. And Allah knows best.” This is the end of what Hafiz Ibn Hajar mentioned. The upshot of what he and others said is that the chains of those [reports on Abu Hanifah’s narration from the Sahabah] are graded weak and inauthentic, but are not baseless. Therefore, the matter of narrating them is flexible, because it is permissible to narrate a weak [narration] and to say without qualification that it has been narrated, as they have stated. I say: It is established from all of this that the Imam’s sighting of some Sahabah is established by [narrations] that are relied upon, and his narration from them has been narrated through weak transmissions, so if its weakness is due to the wickedness (fisq) of the narrators it will not rise by their sum total to the level of hasan, although because of the multiple paths, it will be excluded from having no basis as we mentioned previously from Tadrib al-Rawi in Bab Ahkam al-Da‘if from the introduction [to I‘la al-Sunan]; and if it is for other than wickedness it will rise from weakness to the level of hasan. It is not hidden that a man having narrated from someone is not from the subject of laws, rather from the subject of reports and virtues, so there is no stringency therein like the stringency in laws, since flexibility in the subject of virtues remains well-known amongst the hadith-scholars. As for his sighting Anas, a great multitude of the hadith-scholars and the scholars of reports have confirmed it: From them are Ibn Sa‘d, Hafiz al-Dhahabi and Hafiz Ibn Hajar as has passed. Hafiz al-‘Iraqi said: “The narration from any one of the Sahabah is not authentic from Abu Hanifah, and he had indeed seen Anas.” From them is al-Daraqutni. Hamzah al-Sahmi said: I heard al-Daraqutni say: “Abu Hanifah did not meet any of the Sahabah, although he did see Anas ibn Malik with his eyes, though he did not hear from him.” Al-Suyuti also cited these two [statements] in Tabyid al-Sahifah. [From them is] Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H), since he compiled a volume on that which Imam Abu Hanifah narrated from the Sahabah. Al-Suyuti also mentioned this. From them is Hafiz al-Suyuti, since he mentioned the aforementioned statements and approved of them, and he regarded the narrations [of Abu Hanifah from the Sahabah] as not being baseless as has passed. From them is Hafiz Abu al-Hajjaj al-Mizzi. He mentioned him in Tahdhib al-Kamal and he said: “He saw Anas.” [From them] is Hafiz al-Khatib al-Baghdadi. He said in Tarikh Baghdad: “He saw Anas ibn Malik.” [From them] is Imam al-Nawawi in Tahdhib al-Asma’ wa al-Lughat, for he quoted the statement of al-Khatib and he approved of it. [From them] is Hafiz Ibn al-Jawzi. He said in al-‘Ilal al-Mutanahiyah: “Abu Hanifah did not hear from the Sahabah. He only saw Anas ibn Malik.” (Tadhkirat al-Rashid, p. 281) [From them] is Hafiz Abu ‘Umar ibn ‘Abd al-Barr, since he said: “Muhammad ibn Sa‘d, the scribe of al-Waqidi, mentioned that Abu Hanifah saw Anas ibn Malik and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi.” He mentioned this and remained silent after it [indicating his approval]. [This is extracted] from al-Jawhar al-Mudiyyah fi Tabaqat al-Hanafiyyah (1:273). From them are Imam al-Jazari, al-Turbushti, author of Kashf al-Kashshaf and the author of Mir’at al-Jinan, Imam al-Yafi‘i. ‘Ali al-Qari mentioned them in Sharh Nukhbat al-Fikar amongst those who state Abu Hanifah saw Anas and other Sahabah, as also mentioned in Tadhkirat al-Rashid, p. 280. From them is Ibn Hajar al-Makki since he said in al-Khayrat al-Hisan: “It is authentic, as al-Dhahabi said, that he saw Anas ibn Malik when he was small, and in one narration [he saw him] multiple times.” From them is ‘Allamah Ahmad al-Qastallani, since he said in the commentary of al-Bukhari in Bab Wujub al-Salati fi al-Thiyab: “And from the Tabi‘in, al-Hasan al-Basri, Ibn Sirin, al-Sha‘bi, Ibn al-Musayyab and Abu Hanifah.” From them is al-Azniqi since he said in Madinat al-‘Ulum: “It is established by this distinction that the Imam is from the Tabi‘in.” From them is ‘Allamah Badr al-Din al-‘Ayni al-Hanafi since he affirmed his narration from those Sahabah whose time he was present in, as mentioned in Tadhkirat al-Rashid (p. 281). From them is Hafiz al-Sam‘ani since he said in al-Ansab: “Abu Hanifah al-Nu‘man ibn Thabit al-Taymi al-Kufi, the Imam of the champions of juristic opinion, and the jurist of Iraq. He saw Anas ibn Malik.” From them is Hafiz ‘Abd al-Ghani al-Maqdisi. He said in al-Kamil fi Asma’ al-Rijal: “He saw Anas.” This is mentioned in Tadhkirat al-Rashid (p. 427). As for his narration from the Sahabah, Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H) affirmed it, and he compiled a volume on it, as has preceded. He is from the great scholars of the Shafi‘is. Abu Bakr Muhammad ibn ‘Abd al-Baqi and others narrated from him, as mentioned in Tabaqat al-Shafi‘iyyah (3:243). Hafiz [ibn Hajar al-‘Asqalani] mentioned him in Lisan al-Mizan, and he said: “He narrated from a group and he resided in Makkah, and he taught recitation [of the Qur'an] to people for a long time. Abu Nasr al-Ghazi, Abu Bakr ibn ‘Abd al-Baqi al-Ansari, and Abu Tamam al-Damiri and others narrated from him…Ibn Tahir said: ‘I heard Abu Sa‘d al-Harami say in Herat: ‘Abu Ma‘shar’s audition of Juz’ Ibn Nazif is not authentic, and he only took a copy and narrated it.’ I say: This is not a valid criticism.” (4:50) The Imam and hadith-scholar, ‘Abd al-Qadir ibn Abu al-Wafa’ al-Qurashi al-Hanafi al-Misri, the first to write on the ranks (tabaqat) of the Hanafis, also affirmed it. Hafiz al-Suyuti mentioned him in Husn al-Muhadarah, and Hafiz Ibn Hajar in al-Majma‘ al-Mu’assas and they praised him, as mentioned in al-Fawa’id al-Bahiyyah (p. 42). Al-Qurashi said: “Those from whom he heard, Allah Almighty be pleased with them all, are: ‘Abd Allah ibn Unays, ‘Abd Allah ibn Jaz’ al-Zubaydi, Anas ibn Malik, Jabir ibn ‘Abd Allah, Ma‘qil ibn Yasar, Wathilah ibn al-Asqa‘ and ‘A’ishah bint ‘Ajrud. I related from al-Khatib that he saw Anas ibn Malik, and I refuted the one who said that he did not see him, and I explained that with a satisfactory explanation and all praise is due to Allah.” This is from al-Jawahir al-Mudiyyah (1:28). The Imam, Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated from Muhammad ibn Sama‘ah from Abu Yusuf: I heard Abu Hanifah say: “I performed Hajj with my father in the year 93 H when I was 16 [years old][1], when suddenly there was an old man around whom men had gathered, so I said to my father: ‘Who is this old man?’ He said: ‘This is a man who had accompanied the Messenger of Allah (Allah bless him and grant him peace) called ‘Abd Allah ibn al-Harith ibn Jaz.’ I said to my father: ‘What does he have?’ He said: ‘Sayings he heard from the Messenger of Allah (Allah bless him and grant him peace).’ I said to my father: ‘Take me to him that I may hear from him.’ I came in front of him and the people parted until I came close to him, and I heard him say: ‘Allah’s Messenger (Allah bless him and grant him peace) said: “Whoever gains understanding in the religion of Allah, Allah will suffice him of his worries, and give him sustenance from where he did not imagine.”’” Abu ‘Umar ibn ‘Abd al-Barr narrated it as follows: “It was reported to me from Abu Ya‘qub Yusuf ibn Ahmad al-Saydalani al-Makki: Abu Ja‘far Muhammad ibn ‘Amr ibn Musa al-‘Uqayli narrated to us: ‘Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated to us,” and he narrated it, and remained silent after it. This is in al-Jawahir al-Mudiyyah (1:273). The statement has preceded from Ibn ‘Abd al-Barr relating from Ibn Sa‘d that Abu Hanifah saw Anas and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi, indicating that he believed what Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi related is authentic. Allah knows best. It has another route transmitted by the chief judge, Muhammad ibn Mahmud al-Khawarizmi, in Jami‘ al-Masanid from Muhammad ibn Ahmad ibn Sama‘ah: Bishr ibn al-Walid al-Qadir narrated to us: Abu Yusuf al-Qadi narrated to us: Abu Hanifah narrated to us, and he mentioned it, although he said: “I performed Hajj with my father in the year 96.” (1:24) Al-Khawarizmi said: “From his virtues and excellences which was not shared by anyone after him is that he narrated from the companions of the Messenger of Allah (Allah bless him and grant him peace), since the ‘ulama are agreed on this, although they differ regarding their number.” (1:22) Probably the intent of “‘ulama’” is the Hanafis in particular, and by their “agreement,” the agreement of most of them, and it is not hidden that the owner of a house is more knowledgeable of what is in it. ‘Allamah Muhaddith al-‘Ayni also affirmed his narration from the Sahabah as has preceded, and ‘Allamah ‘Ali al-Qari, since he said: “The relied-upon [position] is it is established,” and it has preceded from al-Suyuti that he did not regard them as baseless. Whoever denies Imam Abu Hanifah (Allah be pleased with him) is a Tabi‘i after this is either a deficient ignoramus or a pathetic fanatic. (Abu Hanifah wa Ashabuhu l-Muhaddithun, Idarat al-Qur’an wa l-‘Ulum al-Islamiyyah, 1427 H, 6-11) _____________________________ This is how it is in the original, and it is probably 96 [as the preferred view is he was born in 80 H] as in Jami‘ al-Masanid, and in all cases it is not free of problems, since ‘Abd Allah ibn al-Harith died in the year 86 or 87 and it was said 88 in Egypt; unless it is said that there was word-alteration (tashif) in the narration and the Imam saw him in the year 86 when his age was 6 years old, and this ‘Abd Allah died in this year or after it by one or two years after returning to Egypt. And Allah knows best. (‘Allamah Zafar Ahmad al-‘Uthmani) [↩]

Question What is the ruling of haircuts? Answer Haircuts Men are permitted to cut their hair.This is based on the fact that there are numerous narrations which mention that Rasulullahsallallahualaihiwasallam and the Sahabahradhiallahuanhumcut, trimmed or shaved their hair. However, there are; as with any other aspect of a Muslims life; certain restrictions and boundaries. Everyone is attracted to the latest fashion and style donned by celebrities, pop stars, sports stars and models. Everybody wants to be identified as a person who is in-sync with the times and in co-ordination with the latest trend. This ranges from the clothes such people wear to the foods they eat; and the hairstyles they don. Hairstyles play a major part in the way a person is perceived by society. Certain hairstyles display chivalry and boyishness, whereas other styles display that a person is a business man or a serious person. Certain hairstyles link a person to a certain group, clique or organization. Other people choose to style their hair to display their personality; be it daring, carefree, lazy, adventurous, free spirited etc. Some of these hairstyles are as follows: •Crew cut •Buzz cut •Dreadlocks •Fohawk •Mowhawk •Flattop •Afro •Spikes •Mullet •Pompadour •Quiff •Rattail •Caesar cut •Cornrows •Shag •Undercut •Curtains •Half ponytail •High top fade •Line up •Tonsure •Waves •Comb over •Emo hair •Bangs As Muslims we should protect our identity. Islam is our way of lifein everything.It is not restricted to the masjid, house or workplace. It advises us on what we can and can’t wear, what we can and can’t eat; likewise it has given us specific guidelines pertaining to our appearance. Allah Ta῾ālā states in the Holy Quran: قُلْإِنْكُنْتُمْتُحِبُّونَاللَّهَفَاتَّبِعُونِييُحْبِبْكُمُاللَّهُوَيَغْفِرْلَكُمْذُنُوبَكُمْ (3/31) “Say: (Oh Muhammad) If you love Allah then follow me and Allah will love you and He will forgive your sins.” It was the noble habit of Rasulullahsallallahualaihiwasallam to keep long hair and it has also been proven that he shaved the hair of his mubaarak head.<!--[if !supportFootnotes]--><!--[endif]--> If one doesn’t want to keep long hair or a bald head, he may adopt the hairstyles of the pious people in one’s vicinity because Allah Ta῾ālā states in the Holy Quran: وَاتَّبِعْسَبِيلَمَنْأَنَابَإِلَيَّ (31/15) “And follow the way of those people who repent to me.” It should be kept in mind that our actions are judged by our intentions. If a person keeps long hair to emulate the Prophetsallallahualayhiwasallam, then he is practicing a Sunnah for which he will be rewarded. However, if he keeps long hair to emulate the appearance of a certain religious sect or to resemble women, then he is doing something impermissible as will be discussed below. Generally, there are three factors that render a haircut impermissible. <!--[if !supportLists]--> i. <!--[endif]-->قزع (Partially shaved)<!--[if !supportFootnotes]-->[ii]<!--[endif]--> <!--[if !supportLists]--> ii. <!--[endif]-->تشبه (Imitating non- Muslims/ women) <!--[if !supportLists]--> iii. <!--[endif]-->شهرة (Standing out –showy/ unusual hair )<!--[if !supportFootnotes]-->[iii]<!--[endif]--> <!--[if !supportLists]-->1. <!--[endif]-->Qaza’ is impermissible because of the following Hadīth: عَنْعُمَرَبْنِنَافِعٍ،عَنْنَافِعٍ،عَنِابْنِعُمَرَقَالَ: نَهَىرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَعَنِالْقَزَعِ . قَالَ: وَمَاالْقَزَعُ؟قَالَ: أَنْيُحْلَقَمِنْرَأْسِالصَّبِيِّمَكَانٌوَيُتْرَكَمَكَانٌ<!--[if !supportFootnotes]-->[iv]<!--[endif]--> Translation: Umar bin Nāfi’ that Nāfi’ narrates that Ibn Umar radhiallahuanhuma said: Rasulullahsallallahualaihiwasallam prohibited us from Qaza’. IbnNāfi’ enquired: what is Qaza’? He replied: “To shave one part of a child’s head and leave the remaining part unshaven.” Some of the haircuts mentioned above fall under the ambit of Qaza’ such as the: crew cut, flattop, rattail and mowhawk (when part of the head is shaved). <!--[if !supportLists]-->2. <!--[endif]-->The second factor that renders a haircut impermissible is imitating non-Muslims,fussaaq(sinners) and women. Rasulullahsallallahualaihiwasallam said: عَنِابْنِعُمَرَ،قَالَ: قَالَرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَ: مَنْتَشَبَّهَبِقَوْمٍفَهُوَمِنْهُمْ<!--[if !supportFootnotes]-->[v]<!--[endif]--> If a person has a hairstyle that is generally perceived to be affiliated with a certain religious group, it will be impermissible to don. The same ruling applies to feminine hairstyles. Also, if a person wears a certain hairstyle because such and such a celebrity/ pop star/ footballer wears’ it, this will be impermissible. E.g.Ateenager is infatuated with a pop star by the name of Leo Foxx. He buys the same clothes he wears, buys the same shoes he wears andwears the same hairstyle he has, this will be impermissible.<!--[if !supportFootnotes]-->[vi]<!--[endif]--><!--[if !supportFootnotes]-->[vii]<!--[endif]--> If one is not sure as to whether keeping a certain hairstyle falls under the ambit of imitating the non- believers then he should abstain from it. Rasulullahsallallahualaihiwasallam is reported to have said: دَعْمَايَرِيبُكَإِلَىمَالاَيَرِيبُكَ<!--[if !supportFootnotes]-->[viii]<!--[endif]--> “Leave that which puts you in doubt and implement that thing which does not put you in doubt.” <!--[if !supportLists]-->3. <!--[endif]-->The third factor that renders a hairstyle impermissible is shuhrah(an unusual hairstyle that causes one to stand out). An example of this is a person with brightly coloured/ multi-coloured hair or a person with flamboyantly large spikes etc. Finally, if in a certain society/ environment certain haircuts/ hairstyles are frowned upon, it is better for one to abstain from keeping them. Conclusion: <!--[if !supportLists]-->· <!--[endif]-->It is permissible for one to shave or trim the hair of the head. <!--[if !supportLists]-->· <!--[endif]-->It is permissible for ones hair to be of different lengths e.g. number 4 and 7 as long as no impermissible elements are found. <!--[if !supportLists]-->· <!--[endif]-->Qaza’ is impermissible (partially shaving ones hair and leaving the rest unshaven. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible to have hair that are attributed and affiliated with a specific religious group, cult or clique. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible for a person to don a certain hairstyle with the intention of imitating a non-Muslim or sinner. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible for one to have unusual hair/ hair that make one ‘stand out from the crowd’. And Allah Ta’āla Knows Best Mawlana Saanwal ibn Muhammad, UK Student DarulIftaa Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net

Colored Contact Lenses By Mufti Muhammad Kadwa Q.) Please could you tell me what the ruling is about wearing coloured contact lenses? [Hassan Suriya] A.) It is not permissible. It involves deception and indicates ungratefulness for the natural colour Allah Ta'ala has granted one. http://www.albalagh.net/qa/0076.shtml

By Mufti Ibn Adam al-Kauthari Q.What is the Islamic verdict on contraception and birth control in general? Is it only permissible at times of need? A. First of all, it should be known that, one of the main aims of marriage in Islam is procreation. Islam encourages its followers to reproduce in large numbers in order to increase the size of the Ummah of our Prophet (Allah bless him & give him peace). Allah Most High says in the Qur’an: “So now hold intercourse with your wives and seek (the children) what Allah has ordained for you.” ( Surah al-Baqarah, V: 187) In a Hadith recorded by Imam Abu Dawud, Imam an-Nasa'i and others, the Messenger of Allah (Allah bless him and give him peace) said: “Marry women who are loving and reproduce in abundance, for I shall outnumber the other nations by you.” It is clear from the above, that Shariah encourages its followers to abstain from practicing birth control, especially, when it is given a formal, organized and general approach. Therefore, one should refrain from practicing contraception unless necessary. As far as the Shar’i ruling is concerned, there are two categories of birth control and the ruling of each is different as detailed below. 1) Permanent Irreversible Contraception This type of contraception is carried out when the couple decide never to have a baby. It is done with a sterilization operation carried out either on the man (vasectomy) or the woman (tubectomy) and renders the couple incapable of ever having children. The ruling with regards to this is that, it is unlawful (haram) to carry out such operations. There are many Narrations of the Messenger of Allah (Allah bless him & give him peace) and clear texts of the fuqaha (Jurists) which determine this. The Companion, Sayyidna Abdullah ibn Mas’ud (Allah be pleased with him) said: “We use engage in Jihad in the company of the Messenger of Allah (Allah bless him & give him peace) and our wives did not accompany us. We said: O Prophet of Allah! Shall we not castrate ourselves? He forbade us from doing so.” (Sahih al-Bukhari) The great Hanafi Jurist, Allama Ibn Abidin (Allah have mercy on him) says: “Castration of humans is Haram.” (Radd al-Muhtar). Imam al-Ayni (Allah have mercy on him) says: “Castration (and sterilization) is prohibited with the consensus of all the scholars.” (Umdat al-Qari) However, in cases of extreme necessity, Irreversible contraception will become permissible. For example, a woman’s life is in danger or repeated pregnancies gravely damage her health, etc. This however, should be advised by a Muslim qualified doctor. 2) Temporary Reversible Contraception There are many methods by which reversible contraception can be performed. Coitus interruptus (Withdrawal method), the pill, using of the condom, i.u.d, spermicidal, just to mention a few. The ruling on reversible contraception is that, it is somewhat disliked (makruh tanzihan) if practiced without any reason. If there is a genuine reason, then it will be totally permissible with the permission of the wife. Some of the reasons (for the permissibility of reversible contraception), which the fuqaha mention, are: a) Physical state of the woman, b) Weakness and illness, c) The couple are on a distant journey, d) The couple’s relations are unstable and divorce is likely, e) Spacing out children in order to give them adequate care and attention, If contraception is practiced due to a reason contrary to the teachings of Shariah, then it will not be permissible. Some of these reasons are: a) Fear of poverty and not being able to provide, b) For the fashion of keeping small families and imitating the Kuffar, c) Being ashamed of having a girl, There are many narrations from the Messenger of Allah (Allah bless him and give him peace) which signify the permissibility of reversible contraception, but at the same time indicate it to be undesirable. Sayyiduna Jabir (Allah be pleased with him) says: “We used to practice coitus interruptus (withdrawal method) while the Qur’an was being revealed. The Messenger of Allah (Allah bless him & give him peace) knew of this and did not prohibit us.” (Sahih al-Bukhari and Sahih Muslim ) This has more or less been mentioned by the scholars in their books. (See Imam Nawawi in his commentary of Sahih Muslim, Mulla Ali al-Qari in al-Mirqat, Ibn Abidin in his Radd al-Muhtar and others. And Allah Knows Best

Q.Is it allowed to wear abayas with stones and embroidery fixed onto it? If it is allowed, up to what extent can it be adorned? A. Beauty is supposed to be displayed in the home in the presence of the husband, children, and mahram relatives. It is not meant to be displayed in public. The beauty of a woman is a private treasure and not a public property to be enjoyed by one and all. Thus, the purpose of the Abaya is to conceal the body and make one unattractive when emerging from the home. Needless to say, beautifying the abaya defeats the very purpose of the abaya. The Qur’an commands that women should not even stamp their feet in a way that part of her beauty may be revealed. How can then it permit them to publicly adorn themselves with outer garments that are attractive or revealing? A hadith actually curses the woman who uses any type of perfume at a place where its fragrance would reach non-mahram men. Further, it categorically states that women should stay out of public view. When she leaves her home the shaitan looks for ways to tempt people through her. Hence, abayas that have revealing features or any type of attraction are not only impermissible but they are shameful and a cause of fitnah and evil. May Allah protect us all. However, if the Abaya is worn at home and only in the presence of other females or one's husband, then it could be beautified. And Allah Knows Best http://www.albalagh.net/qa/0161.shtml

Q.) I am a driving instructor in the UK. Does Islam permit me to give lessons to women? A.) It is haram for a male to give driving lessons to a Ghayr Mahram (not prohibited in marriage) female. Rasulullah said, 'No (Ghayr Mahram) man should be alone with a woman.' And Allah Ta'ala Knows Best By Mufti Ebrahim Desai Posted: 27 Safar 1424, 17 April 2004

Question Why is impermissable for a women to wear perfume in front of ghair mehrams but not for men? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Allah in His Infinite Wisdom has made different things impermissible for men and women keeping in view the biological differences between the two genders. For example, men are forbidden from wearing gold and silk, while both of these are permissible for women. Likewise, he (salallahu alayhi wa sallam) has stated that women should not wear perfume when they go outside while this injunction is not given to men. The wisdom and practicality of this command becomes clear when we understand that Allah has defined different roles for men and women. Women have been created alluring and attractive by nature. However, this does not mean that they can be treated as objects and compared to other women on the street. Therefore, to conceal their beauty, women are required to observe the hijab when leaving their homes. Perfume or scent is also a part of beautification but it cannot be hidden like other articles of beauty can. It spreads and attracts attention towards the person wearing it. A believing woman then would be negating her hijab by wearing perfume. Men, on the other hand, do not wear hijab and neither is beauty associated with them the way it is with women. As a result, this injunction does not apply to them. And Allah Ta’āla Knows Best Sohail ibn Arif, Student Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai.

Rasoolullah Sallallahu Alayhi Wa Sallam has stated, Beware of seven sins which utterly destroy a person: To commit Shirk (ascribe partners or equate anything to Allah) To practice Sihr (jadoo/black magic) To commit murder To consume interest To usurp the property of orphans To flee from the battlefield To falsely accuse an innocent and chaste woman of fornication. 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

The Greatest Gift - The Human Body Diet plays a very important role in the daily life of a believer. There are many verses in the Noble Qur’ân which draw man's attention towards his self and which invite him to carefully study his body and soul and the nature of their mutual relationship. By doing so, one will firstly find in it strong evidence of the existence of Allah and that Allah has not created mankind and all other beings of this world without any purpose as mentioned in the Noble Qur’ân: “Our Lord! You have not created (all) this without purpose.” (3:191) T he Importance of Healthiness It is therefore necessary to ensure that the physical body is kept healthy so that the soul and spirit may also remain healthy thus in turn aiding the believer in the service of both his spiritual and material attainment. Diet therefore, plays an important role for this purpose. For this reason Islam has prohibited certain foods due to their ill effects and permitted all other pure, good and clean food products. Allah Ta’ala says in the Noble Qur’ân: “O’ Believers! Eat of the good and pure (lawful) that We have provided you with and be grateful to Allah, if you truly worship Him.” (2:172) Rasulullah sallallahu alayhi wasallam said: “Halal is clear and the Haram (unlawful) is clear. Between the two there are doubtful matters concerning which people do not know. One who avoids them in order to safeguard his deen(religion) and his honour are safe, while if some one indulges in it, he may be indulging in the unlawful…"(Bukhari) General Qur’anic guidance dictates that all foods are Halal except those that are specifically mentioned as Haram (unlawful or prohibited). Muslims in general are advised to eat good and pure things and not to indulge in impure, bad and harmful things thus following their open enemy Shaitaan: “O People! Eat of what is lawful and good on the Earth and do not follow the footsteps of Shaitaan, for he is your open enemy.” (2:168) Muslims permit all foods, pure and clean for consumption. Islamic Jurisprudence has derived certain principles from the Ahadeeth to determine whether a particular animal or bird is lawful or unlawful. HALAL: This is an Arabic term which means permissible or lawful in Islam. In reference to food, it is the Islamic dietary standard, as prescribed*in the Shari’ah (Islamic Law). Halal Animals The following animals are fit for Muslim consumption: All cattle, Sheep, Goats, Camels, All types of buck, Rabbits, Fish , Locusts.* The aforementioned animals excluding fish and locusts will only be considered Halal when they*are slaughtered according to the Islamic guidelines as formulated by Jurist. Please refer to Halal Monitoring Committee (www.halalmc.org) website for the guidelines. It is also required that the Halal animals be slaughtered while pronouncing the name of Allah at the time of slaughter. “Eat of that over which the name of Allah hath been mentioned, if ye are believers in his revelations” (6:118) “And eat not of that whereon Allah’s name hath not been mentioned, for lo! It is abomination. Lo! The devils do inspire their friends to contend with you. But if ye obey them, ye will be in truth idolaters”. (6:121) Unlawful Organs of Animals Slaughtered as Halal · Flowing Blood · Male reproductory organ · Testicles · Female reproductory organ · Pancreas · Gall bladder · Bladder · Spinal cord HARAM: This is another Arabic term which means impermissible or unlawful in Islam. Meat is the most strictly regulated of the food groups. Blood, pork, and the meat of dead animals or those immolated to other than Allah strongly prohibited. The unlawful foods are specifically mentioned in the Glorious Qur’an, in the following verses: “He hath forbidden you only carrion, and blood, and swine flesh, and that on which hath been invoked any other name besides Allah’s……..” (2:173) “Forbidden unto you (for food) are: carrion and blood and swine flesh, and that on which hath been invoked the name other than Allah, and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been gored to death, and the devoured of wild beasts, saving that which ye make lawful (by slaughter) and that which hath been immolated to idols and that ye swear by the divining arrows. This is an abomination….” (5:3) Haram Animals: The consumption of the following animals is against the dietary laws of Islam. Likewise any ingredient or product derived from them or contaminated with them is also prohibited for a Muslim to consume: · Meat of swine (pig) including all it’s by products · Meat of an animal that was not blessed with the name of Allah at the time of slaughter · Meat of dead animals (carrion)* · Meat of animals that were strangled to death · Meat of animals that were beaten to death · Meat of animals that died due to falling from a height · Meat of animals that were gored to death by a horn · Meat of animals that were devoured by wild beasts · Animals killed in a manner which prevents their blood from being fully drained from their bodies; · Carnivorous animals with fangs, e.g. lions, dogs, wolves, tigers, etc… · Birds of prey e.g. falcons, eagles, owls, vultures, etc · Reptiles, snakes, crocodiles · Mules and Asses · Pests’ e.g. rats and scorpions · Insects excluding locusts Haram Fluids · All types of alcohol · Blood · Intoxicating of all types, including alcohol and drugs Alcohol is also prohibited, as its harms have been proven greater than its benefit. This has also been stated by Allah in the Noble Qur’ân in Surah al-Baqarah. Other physical, moral, social and spiritual evils of intoxicants have been mentioned in many verses of the Holy Qur’ân and blessed traditions of the Holy Prophet*(PUBH). Many of these ill effects can also be easily noticed in our societies. This prohibition of alcohol and other intoxicants is evident according to the following guidance: “O ye who believe! Intoxicants and games of chance, and idols and divining arrows are an abomination of Satan’s handiwork. Leave it aside in order that ye may succeed.” (5:9) A Balanced Diet - Prescribed in the Qur’ân The Qur’ân has not restricted itself in merely mentioning the permissible and impermissible foods but goes to the extent of giving useful tips regarding a balanced diet, a diet which contains most if not all the useful ingredients required for the growth, strengthening and repairing of the human body. These ingredients include animal protein, fat, calcium, iron, salts, etc. The most balanced diets consist of meat, fish, fresh milk, cheese and fruit. Both direct and indirect references have been made regarding the afore mentioned. The reference regarding the importance of meat protein in the human diet is given in the following verse: “And the cattle, He has created them for you, in them there is warmth (clothing) and numerous benefits, and of them you eat.” (16:5) In this verse special reference has been given to the importance of eating despite having said, “…numerous benefits…”. Reference regarding other types of meat has also been given such as the meat of fowls in the following verse: “And the flesh of fowls that they desire.” (56:21) Fish has always been considered as a food of very high protein and is very important for human consumption. Allah says: “And from them both (fresh and salt water) you eat fresh tender meat (fish).” (35:12) The usefulness of fresh milk is stressed in these words: “And verily in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, from between excretion and blood, pure milk, palatable to the drinkers.” (16:66) The benefits of fruits as good nourishment can be understood from this verse: “And from the fruits of date palms and grapes, you desire strong drink and a goodly provision.” (16:67) Similarly there are verses which cover the whole range of fruits, salads, and vegetables which also play an important role in a nutritious, balanced diet: “It is He who sends down rain from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth thick clustered grain. And out of the date palm and its spate come clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates each similar (in kind) yet different (in variety and taste). Look at their fruits when then begin to bear, and the ripeness thereof.” (6:99) Islam, being a complete religion, also teaches and advises the believer as to what the best method of eating is. The believers are advised to be moderate in every aspect of life. Direct reference has been made in the Noble Qur’ân regarding moderation in eating and drinking. “And eat and drink, but waste not in extravagance, certainly He (Allah) likes not those who waste in extravagance.” (7:31) Abstain from meat To abstain from meat in Islam is permisable as long as one does not consider the consumption of meat to be haraam (impermissable) - During the time of Rasoolullah the Muslims were basicly semi-vegetarian - (occasional consumption of meat). Meat was considered an expensive luxory. After the conquest of more fertile lands like Syria and Iraq, the subsequent wealth increase of Muslim, meat became easier to afford. Sayyidina Umar(Ra) says, 'Beware of meat, because it has an addiction like the addiction of wine.' And the other hadith in the Muwatta—there is a chapter called 'Bab al-Laham (the chapter of meat). Both are from Sayyidina Umar. During his khilafa, he prohibited people from eating meat two days in a row, only allowing meat consumption every other day. In one incident He saw one man eating meat every day, and he said to him, 'Every time you get hungry you go out and buy meat? Right? In other words, every time your nafs wants meat, you go out and buy it?' He said, 'Yes, Amir al-Mumineen, ana qaram (I love meat),'. And Sayyidina Umar said, 'It would be better for you to roll up your tummy a little bit so that other people can eat.' The well to do muslim (middle class) of the time used to consume meat once in every two weeks. So even if one is averse to eating meat, it is however possible to consume meat occasionally. Moderation- The Teachings of the Prophet (PUBH) The Best of Teachers and the Mercy of the Worlds*(PUBH) is reported to have clarified the meaning and limit of moderation in a tradition in which he is reported to have said that one’s worst weakness is one’s belly. If you must eat make sure you fill one third of your stomach with food, one third with water and leave one third for air i.e. leave it empty. The Messenger of Allah SWT said: "No human ever filled a vessel worse than the stomach. Sufficient for any son of Adam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for breathing ." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.] In another narration, the reason for moderation has been clearly stated. The Prophet*(PUBH) is reported to have said: “The stomach is the tank of the body and the veins go down to it. When the stomach is healthy the veins come back in a healthy condition, but when it is in a bad condition, they return diseased.” In short, believers are advised to always take care of their stomachs and refrain from foods and practices that might pollute the stomach with various diseases. In order to do so the Prophet*(PUBH) is reported to have advised believers to always stop eating before their stomachs are completely full i.e. stop eating when the urge to eat more is still present. Conclusion - The Etiquette's of Eating and Drinking Islam teaches us many other etiquette's of eating and drinking. The Prophet*(PUBH) made a point of developing remarkably clean and healthy eating habits among his followers. He asked the companions to wash their hands before and after, to start eating with the praise of Allah, to eat using the right hand, not to eat until they really felt hungry, not to eat and drink excessively. Finally, by praising and thanking Allah for the food and drink, for our consumption. From all that has been mentioned, the importance of healthy eating, a balanced diet and hygiene can be understood in the light of the Qur’ân and Sunnah. Islam has stressed on the importance of these things right from the start unlike health authorities etc., which have just recently begun to stress its importance. This could be counted as just another gem that manifests the perfection of Islam. References: www.halalmc.co.uk/resources/what_is_halal.html#1 www.inter-islam.org/Lifestyle/lifestyledex.htm Eating with non muslim For most new muslim the common concern is eating with non-Muslims without one having to eat and indulge into unlawful practices, but at the same time, they are drinking wine and eating unlawful (haram) meat, etc. The ruling with regards to such situations is that, to make a habit of this would be impermissible. However, if there is a genuine need (such as work get-togethers) and it is done infrequently, then it would be permissible, provided one does not be affected by the ways and practices of the Kuffar (contrary to Islam) In conclusion, it will be impermissible to eat with non-Muslims (or even Muslims) if it entails one participating in unlawful things, or if the food party is connected to a religious event of the non-Muslims. Besides that, if one eats with them now and then without forming a habit, and limits it to the genuine need, then there is nothing wrong with that. And Allah knows best Mufti Muhammad ibn Adam al-Kawthari (Darul Iftaa) For detailed answer please refer to Q&A portal -Sunnipath & Daruliftaa. http://www.daruliftaa.com/question.a...nID=q-14494066 qa.sunnipath.com/issue_view.asp?HD=1&ID=2752&CATE=107

1. The name must be meaningful 2.On the day of judgment a person will be called by his or his parents name 3. Allah, the Exalted likes best the name Abdullah and Abdurahman 4. Prophet (SAW) always changed names (to good meaning ones) that are found to be derogatory 5. Select name that signify servitude to Allah alone and no one else 6. Better to keep a name of Prophet (primarily) or of some pious individual Keeping all this in mind one can retain their entire names prior to conversion if there is no negative conotation associated with the names. However often some finds adopting or arabising the first name helps personally as well as socially. It is important that you are known to be muslim by the community you live in as well as by your relative who you feel to be at ease with. Usage of the term 'Bint / Ibn / Abu/ Umm' is Arabic custom, generally not employed by non Arabic Muslims as the emphasis is on the self rather than family members. Some examples of Muslim names of converts with last/family name retained David Burns to Dawud Burns, Yassin Dutton Ayisha Beweley Sarah Joseph Abdasamad Clark Abdur Rahim Green Yusuf Chamber

Answer by Mufti Abdur Rahman Ibn Yusuf and Shaykh Faraz Rabbani Any of the four Sunni schools of law are valid to follow, and which one chooses to follow is a matter of personal preference and circumstances. One should consider: (1) Which madhhab you can learn properly, given your life circumstances (2) Which mahhab you can get your questions answered for (3) Your personal inclination, and general life considerations (such as family background, community, and so on). Choosing a school to study and follow is a decision which should be based on accessibility of material and scholars of that school, rather than anything else. It is difficult to say which the easiest school to follow is. Each school has certain issues which would be considered more difficult than what is fond in another school and some issues which would be considered easier.Hence, inquire around your area to see what is the madhhab that most people follow and have access to. If there are proficient scholars of the Hanafi school found in your area, then take up that school by learning the basics rules of everyday worship from them or by reading a text under their guidance then consult them on any deeper issues that arise. Likewise, if you find scholars from the Shafi'i or Maliki school, and have access to them or the relevant materials then adopt that school. My Comment: One fiqh: The response was formulated to give a general guidance for average muslim and is by the highly respected scholar with speacility in Islamic scinence, one being a faqih expert in IFTA, one of the toughest sciences to master. As a layperson with limited knowldge other then being able to understand some basic text, I lack the ability or the capacity to decifer inorder to obtain ruling of Shariah. The shariah was understood and applied by the notable sahabas (RAD) differently and as such my humble and limited knowldge prevents me from making such a bold claim that there was always one fiqh. Anyway, the lecture titled 'Juristic Differences' by Shaikh Abu Yusuf Ryadul Haq inshallah will give you some appreciation into this vast and complex islamic sciences Authentic Fiqh: There are two types of law, absolute and speculative. The absolute law has no room for difference of opinions in them. The speculative laws have more than one possible meaning. There were many schools of thought/ Jurisprudance [pl. Madhhaahib. singular = Madhhab] before but many died out. Due to this, only 4 extensively stood the test of time. All are correct since they differ in terms of interpreting the speculative laws. In my limited knowldge, I can't say which jurisprudance is more authentic. It is like comparing apple with pear. There are various Hanafi scholars for instance who wrote extensively in Malaki Fiqh. Malaki Fiqh uses tradition practiced by people of madina where sahaba lived, similarly hanafi fiqh is developed in Iraq where notable Sahaba such as Ibn Masud (RAD) and many other notable sahaba taught. Imam At Tahawiya (acce[ted view of Muslim Creed] for instance followed Hanafi Fiqh, Ibn Rajab & Ibn Taymiah followed Hambaly fiqh, Imam Bukhari studied Shafi fiqh as well with Imam Ghazali. Many of times, people with limited knowldge try to weigh one against one another, forgetting Imam Matrudi and Imam ashari are two side of the same coin, similar is the case for accepted view of scholars. Most scholarly reverts like Imam Abdusamad Clark, learnt the malaki fiqh with whom I liase regularly works closely with Hanafi scholars in translating classical books. Just for information I follow Hanafi Fiqh/ jurisprudance and I remember Imam Abdusamad Clark stating that Islamic view point is not driven by personality'. Ustad Abdul Hakim Murad (shafi)adds it is about following due process/usul, and Shaikh Ryadul Haq (Hanafi) states knolwdge is not knowledge if not accompanied with humility and realisation. One only realises it after apprciation and following due process in seeking knowldge. Hence process is more important then which fiqh you study. The 3 pointer are simple keys to start the process of seeking knowldge of shariah. In todays age, it is rare for anyone to master more then one fiqh. If one is able to do so, good on him. Life experience is about priorotising so that our small and humble effort is accepted by the Most sublime, the Most Merciful in this life and in the hereafter. For most of us, in addition to learning one fiqh, there are ibadah we can engage in for gaining nearness of Allah by performing Sunnah and Nawafil act i.e Adkar, reciting Quran and pondering over it, charity work, helping the needy and aged, dawah and being with those who are forgotten by most of us and to summerise be a good human so that Allah, the most Sublime makes us of his favoured servent.

Qur'an and Sunnah have provided ample guidance on the subject which can be summarized in four essential principles. There is no prescribed particular dress style. However, these principles can be used to accommodate our needs, circumstances and tastes. 1. Our dress must cover our body adequately. Men - it is the middle part of the body from navel to knee. Women - It is the entire body except hands and face. These parts must never be exposed to any other person (except in case of genuine need e.g. medical treatment). In addition, the cloth must be neither see-through nor tight fitting. 2. Dress should provide adornment. It should provide for decent appearance. Our appearance should not be an eyesore for decent human beings. Men - This extends the coverage requirements to include most of the body. Women - The essential requirement is that their dress should identify them as respectable ladies who would be honoured not harassed. Additionally, hijab rules aim at protecting them from the gaze of other men. She should also try not to wear clothing that attracts attention according to the culture of the area where she lives. For example, bright colours are perfectly normal in some parts of Africa, whereas they would turn heads in some parts of Canada. 3. Dress ought to establish some sort of Islamic identity. At the least it should not identify us as followers of another religion. It can be stated that “Prohibition of Imitation” of the non-Muslims comes into effect in one of two ways: · Either through one’s directing oneself in imitating them, of his own accord, with the intention of being like them, or · Through imitation of something religiously or otherwise unique to them, in a way that would allow an onlooker to consider one as “one of them”. 4. The design of the dress must avoid three deadly sins: show off, arrogance, and self indulgence. Our garments provide an easy opportunity to nurture them. Hence the need to be extra cautious. One Hadith states "Eat what you feel like and wear what you feel like. But avoid two things: extravagance and arrogance." [bukhari]. At the risk of stating the obvious one should be reminded that this Hadith establishes an overriding concern that limits our choices within the realm of what is considered halal. It does not do away with the distinction between halal and haram. Simply, wearing the everyday clothes most of us wear is perfectly fine. One should, though, try to avoid modern day fashion brands that are signs of the corrupt - as wearing such clothes does have spiritually negative effects regardless of whether we “feel” it or not. However, one should equally strive to emulate the prophetic sunna . It is highly recommended to follow the sunnas of dress, which are general principles one should follow not limited to any specific type of clothing. The prophetic message was for all mankind and not merely a specific group. Thus, we see in the sunna these general principles that are applicable everywhere. In addition to the above, the following sunna actions of dress are: For men wearing white (sign of purity) and black (sign of majesty), keeping the trouser above the ankles folded neately, to cover the head (scalpcap, turban, e.t.c). One should be mindful of all sunna especially when one is at the mosque and at the time of worships. Disliked and Prohibition The Prophet (PUBH) prohibited men from the wearing of red coloured cloth. It is reported in the hadith collection of Imam Muslim that that Propphet (PUBH) disliked yellow as it is associated with women. Conclusion* Clothes should be considered a great bounty of Allah Taa'la and one should wear them and express thanks. Undoubtedly if all clothes are worn whilst taking heed of the divine laws of Allah, it will assume a degree if Ibadah and lean to the nearness of Allah Taa'la. The Prophet (PUBH) said: “Whomsoever utters the following supplication after wearing clothes, all his past sins will be forgiven- All praises are due to Allah who clothed me with this and which He bestowed upon me without any toil and effort on my part.” Jewellery Men - It is impermissible for a man to wear a necklace, pendant or any other type of jewellery except for a silver ring. A man may wear his ring on either his right or left hand, since some scholars preferred the former whist others the latter. However, it is Sunna and preferable for men to wear their silver rings on the little finger of either their right or left hands. To wear it on the middle and index fingers is somewhat disliked, but not forbidden. Women - Women are without doubt allowed to wear rings made from gold and silver. However, to wear rings made from other substances such as metal, wood, etc is impermissible. If the rings are plated with gold or silver, then there is nothing wrong in women wearing them. They may wear their rings on any finger of their right or left hands. It would be permitted for her to wear a pendant with a Qur’anic verse or Allah’s name inscribed on it. However, two points must be taken into consideration: · If the pendant has a Qur’anic verse inscribed on it, then she should not wear it during her menstruation, for wearing a pendant entails direct contact with a verse of the Qur’an. · It must be removed before entering into the toilet/bathroom. Perfume Men – It is permissible for men to wear scented perfume The alcohol used in perfumes or deodorants is normally a synthetic alcohol, which is not impure (Najis) according to the prevailing view of Imam Abu Hanifa and his followers. Therefore, the external use of this type of alcohol is not Haram. However, its oral intake is still impermissible except in the cases of necessary medication. Women- It is impermissible for women to wear scented perfume except for beautification for their husband. Article extracted from Albalagh, Sunnipath & Darul Iftaa weblink