ummtaalib

Dealing with an abusive father I would like to ask if your father abuses you as a child and has hurt you and beat you up leaving you with marks to go to school and has abused you since a little child to the point you felt like you worth nothing and you didn’t do anything to deserve what had happened to you and he later abandons you because he believes that you disrespected him, when all your life he made you feel as if everything was your fault when it wasn’t and mother of that child even knows that because she has been abused as well. Since 14 the child’s family has been divorced and the father has used Allah swt for his wrong doings and has been very cultural. I read a hadith saying that cutting off ties who are blood related and not being helped will not enter paradise and this whole time this person has not been helped or supported and abandoned since 14 years old from his father.This child lives with his mother who has supported him. My question is what should this person do , what should the one do who has been abandoned, not been supported, and been abused by his father? This person is good and loves Islam and tries his best to be good and has been making dua and praying for his father but is still full of pain, while his father doesn’t feel at all he has done anything wrong and feels nothing towards this child. Is this kid at fault? Is the child in a state of getting bad deeds because of this problem? Is there any way to get closer to Allah swt to get rid of this pain? Answer: In the Name of Allah, Most Gracious, Most Merciful. Praise be to Allah. May Allah’s peace and blessings shower upon our beloved Messenger. Dear Questioner, I pray that this message finds you in a state of strengthened iman and renewed spirits. Children who have suffered abuse often blame themselves, seeking to find some explanation for the abuser’s behavior. Please understand this: You are not at fault for what happened! No parent has the right to abuse his or her child. Allah Most High has entrusted parents with a tremendous amana or trust: raising, nurturing, and loving a human being, and teaching that child about his or her religion. When a parent violates this trust through abuse, be it physical, mental, or emotional, or neglects his or her child through abandonment or non-support, these actions constitute enormities, major sins in the sight of Allah Most High. The abusive and negligent parent will have much to answer for on the Day of Judgment, when Allah Most High knows what we have done, down to an atom’s weight of good or evil. It is obligatory for that parent to repent to Allah Most High and beg His forgiveness for violating the responsibility with which he or she was entrusted. You are right to continue to pray for your father. Allah Most High hears and responds to our prayers, often in ways that may not be immediately apparent. A crucial first step in resolving your anger toward your father is to pray for him. It is completely natural that you have a certain amount of resentment. The thing to remember is that: 1. You are not at fault. A child does not ask to be abused. 2. Your father is answerable to Allah Most High for what he has done. 3. Resentment and bitterness can tear a person’s heart. You don’t want to be weighed down by these feelings, so strive to put things in perspective and move on with your life. Alhamdulillah, you have a mother who seems to have looked out for you. 4. Yes, you will feel pain, but you can channel these feelings in a different direction. Allah willing, when you start your own family, you will know what NOT to do in raising your children. 5. As far as your relationship with your father is concerned, you can still maintain family ties by praying for him and being good to him, but you MUST NOT subject yourself to any type of abuse. The Prophet, peace be upon him said, “A person should help his brother whether he is an oppressor or an oppressed. If he is the oppressor he should prevent him from doing it, for that is his help; and if he is the oppressed he should be helped (against oppression).” [Sahih Muslim, Book 32, Number 6254] 6. Last but certainly not least, you may want to seek the help of a qualified counselor or therapist to help you work through these issues. The effects of child abuse can linger well into adulthood, and it may be of benefit to learn some strategies for coping with your pain, learning from it, and moving beyond. Turn to Allah Most High in all your thoughts and prayers. Be constant in your obligatory prayers and perform voluntary worship. It is reported in a Hadith Qudsi: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah (mighty and sublime be He) said: ‘Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.'” [Bukhari]

Click on image to enlarge Taken from Instagram @quotesfromtherapy

What is the Nifaas (post-natal bleeding) period for a woman after childbirth? Q. I am a mother of 3 children Alhamdulillah. The Nifaas period for the 1st child was 40 days, for the second child 25 days and for the 3rd child 41 days. How many days is my Nifaas period now? (Question published as received) A. The maximum period of Nifaas (lochia/post-natal bleeding) is 40 days whilst there is no minimum limit. If the bleeding of Nifaas exceeds the limit of 40 days, then one will revert to one’s previous habit. In the enquired case, the bleeding of Nifaas exceeded the limit of 40 days and therefore, you will revert to your previous habit of 25 days. As such, it is necessary to make Qadha of the Salaahs, fasts etc. not observed after the 25th day. (Hidaayah 1/35) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Dua at the time of distress and anxiety – 7 One should recite the following dua at the time of distress and anxiety لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers عن سعد، قال: قال رسول الله صلى الله عليه وسلم: دعوة ذي النون إذ دعا وهو في بطن الحوت: لا إله إلا أنت سبحانك إني كنت من الظالمين، فإنه لم يدع بها رجل مسلم في شيء قط إلا استجاب الله له (سنن الترمذي، الرقم: 3505) Hazrat Sad (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The dua of Zun-Noon (Hazrat Yunus [alaihis salaam]) which he made at the time when he was in the belly of the fish is لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ, and whichever Muslim makes this dua to Allah Ta‘ala and begs of Him for anything, Allah Ta‘ala accepts his dua.”

Q. What are the different types of Mahr for Nikah and how are they calculated? (Question published as received) A. One of the many rights of a woman upon a man at the time of Nikah is Mahr (Dowry). Allah Ta’ala states in the Quran, “And give to the women (whom you marry) their Mahr (Dowry) with a good heart.” (Surah Nisaa; V: 4) Hereunder are three types of Mahr (Dowry): 1) Minimum Mahr: The minimum Mahr stipulated for a woman is 10 silver coins (dirhams). This is equivalent to 30.615 grams of silver and R405 (as of November 17, 2020). A man cannot give a woman less that this amount as Mahr. Rasoolullah Sallallahu Alayhi Wasallam said, “There is no Mahr less than 10 silver coins (dirhams)” (Baihaqi) There is no maximum limit for Mahr. However, it is disliked in going to extremes in asking and giving exorbitant amounts of Mahr. 2) Mahr of the wives of Rasoolullah Sallallahu Alayhi Wasallam: The Mahr that Rasoolullah Sallallahu Alayhi Wasallam gave to most of his wives was 500 silver coins. This is equivalent to 1530. 9 grams of silver and R20 100 (as of November 17, 2020). It is preferable (Mustahab) for a man to give a woman 500 silver coins at the time of Nikah if he can afford it. Sayyiduna Abu Salama Radhiyallahu Anha says that she asked Aaisha Radhiyallahu Anha: “What was the amount of dower of Nabi Sallallahu Alayhi Wasallam?” She said: “It was twelve 'uqiya and one nash (Islamic measurement).” She said: “Do you know what is a nash?” I said: “No.” She said: “It is half of an ‘uqiya, which amounts to five hundred silver coins (dirhams), and that was the dower given by Rasoolullah Sallallahu Alayhi Wasallam to his wives.” (Sahih Muslim) 3) Mahr of Fathimah Radhiyallahu Anha (Mahr Fathimi): This refers to the Mahr given to Sayyidatuna Fathimah Radhiyallahu Anha by Sayyiduna Ali Radhiyallahu Anhu. One view holds that the amount given was the same as the Mahr of the wives of Rasulullah Sallallahu Alayhi Wa Sallam (500 silver coins) while another view holds that its amount is 480 silver coins. NB. The Jamiat KZN, as well as several other Ulama bodies, uses the former view in calculating the Mahr Fatimi. In doing so, the practice of Rasulullah Sallallahu Alayhi Wa Sallam in giving Mahr is incorporated as well. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

beautiful anecdote!

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Making masah on medical stockings Q: Will it be permissible to make masah on medical stockings for ladies suffering from varicose veins? It is very difficult to remove these stockings for wudhu. https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fsites%2Fdefault%2Ffiles%2Fpictures%2Fbismillah.jpg&t=1603955183&ymreqid=1e76d8aa-a6f0-66f7-1cf6-c60001017500&sig=w6U5LsPeJqHJAlJh5l5Gsw--~D A: If removing the medical stockings and washing the feet will be harmful to the varicose veins or it will delay the healing process, it will be permissible to make masah on the stockings. And Allah Ta'ala (الله تعالى) knows best. (ومما يتصل بذلك المسح على الجبائر) وهو ليس بفرض بل واجب عند أبي حنيفة رحمه الله وهو الصحيح هكذا في محيط السرخسي والبحر الرائق وإنما يمسح إذا لم يقدر على غسل ما تحتها ومسحه بأن تضرر بإصابة الماء أو حلها هكذا في شرح الوقاية ومن ضرر الحل أن يكون في مكان لا يقدر على ربطها بنفسه ولا يجد من يربطها كذا في فتح القدير (الفتاوى الهندية 1/ 35) والمسح على الجبيرة وخرقة القرحة ونحو ذلك كالغسل لما تحتها (تبيين الحقائق 1/52) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Beautiful Du'a! Aaameen Yaa Rabb

Dua at the time of distress and anxiety – 6 One should recite the following dua at the time of distress and anxiety: تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ، وَالْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا، وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا I place my reliance upon the Eternal Being, who does not die. All praise belongs to Allah, who has not taken a son and has had no partner in (His) dominion and He has no (need for a) protector due to weakness; and glorify Him with (great) glorification. عن أبي هريرة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: ما كربني أمر إلا تمثل لي جبريل عليه السلام، فقال: يا محمد، قل: توكلت على الحي الذي لا يموت، والحمد لله الذي لم يتخذ ولدا، ولم يكن له شريك في الملك، ولم يكن له ولي من الذل وكبره تكبيرا (المستدرك على الصحيحين للحاكم، الرقم: 1876) Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “When any matter would cause me worry and distress, Jibreel (alaihis salaam) would appear before me and say, ‘O Muhammad (sallallahu ‘alaihi wasallam), recite the following: تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ، وَالْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا، وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا

Islamophobia: Our Role and Responsibilities in the 21st Century Session Overview With the rise of new unprecedented challenges for Muslims taking shape in the form of Islamophobia, in this unique webinar we are joined by by Maulana Abubakar Saleem from MEND (Muslim Engagement and Development) who will be discussing how as Muslims we can peacefully engage in tackling Islamophobia in light of the Quranic and prophetic guidelines and knowing our rights as British Muslim citizens. This session will initially explore what Islamophobia is and give an insight into the ground reality of how Islamophobia is manifested in the UK. The main causes behind the existence and rise of Islamophobia will be then explored and what we can do as individuals and as a community to tackle Islamophobia and make history. The final session will then address how some important lessons can be drawn from Quranic and prophetic examples relevant for Muslims in this unprecedented era. The session will conclude with a Q & A panel where both speakers will welcome further questions from the audience relevant to the topic. Itinerary Session 1: Causes of Islamophobia Maulana Abu Bakar Saleem (MEND) Session 2: Islamophobia – Quranic and Prophetic Examples Mufti Abdul Waheed (JKN Fatawa) Session 3: Q&A Panel Both Speakers Date: Sunday 1st November 2020 Time: 1pm – 3pm Cost:- Free REGISTER HERE: https://guestlist.co/events/666255?mc_cid=29bc2ec658&mc_eid=fde61e79de

Making the Most of Our Time Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: Every action of a person, whether relating to deen or dunya, if analyzed on the surface, can be divided into one of three categories. The first category of actions are those actions which bring benefit to a person, the second category of actions are those actions which bring harm and loss to a person, and the third category of actions are those actions that neither bring benefit nor harm to a person. However, if one has to carefully ponder over these three categories of actions, one will realize that the third category of actions also falls under the second category (the category of harmful actions). The reason is that had one utilized the time and energy that he spent in the futile action for some beneficial action, then he would have certainly reaped some benefit. Thus, one not utilizing the time and energy correctly causes one to be deprived of the benefit that he could have acquired. This in itself is a great loss. This can be easily understood through the example of a businessman who invests his capital in a business venture through which he neither yields profit nor incurs a loss. Even though he did not lose any money through such an investment, on account of him not acquiring the profit that he had anticipated and hoped for, he considers such an investment as a loss. (Malfoozaat Hakeemul Ummat 24/128) Ihyaauddeen.co.za

10 ways to increase your Rizq 1) Gratitude and praising Allah Allah Ta’ala says: “And remember when your Lord proclaimed, ‘If you are grateful, I will surely increase you in favour; but if you show ingratitude, indeed, My punishment is severe.’” (Surah Ibrahim) 2) Taqwa (Piety) Allah Ta’ala says, “And whosoever fears Allah, He will make a way out for him (from every difficulty) and He will provide for him from (sources) where he does not expect.” (Surah Talaaq) 3) Tawakkul (Trust and reliance upon Allah alone) Sayyiduna Umar Radiyallahu anhu narrated that he heard the Prophet Salallahu alayhi wa sallam say, “If you trust in Allah as He should be trusted, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.” (Musnad Ahmed) 4) Repentance from sins Nabi Nuh alayhis Salam said (to his people), ‘Ask forgiveness of your Lord, verily, He is Oft-Forgiving. He will send rain to you in abundance. And give you increase in wealth and children, and provide for you gardens and provide for you rivers.’ (Surah Nuh) 5) Worship of Allah Sayyiduna Abu Hurayrah Radiyallahu anhu narrated that the Prophet Sallallahu alayhi wa sallam said, “Allah says, O son of Adam! Free yourself for my worship, I will fill your heart with contentment and remove your poverty.” (Sunan Tirmidhi) 6) Avoiding Riba (Interest) Allah Ta’ala destroys interest-bearing transactions (of Barakah) and grants an increase for charity. (Surah Baqarah) 7) Maintaining family ties Sayyiduna Abu Hurayrah Radiyallahu anhu narrated that the Prophet Sallallahu alayhi wa sallam said, “Whoever would like his provision to be abundant and his lifespan to be extended, let him maintain his family ties.” (Sahih Bukhari) 8) Give Sadaqah (Charity) “The likeness of those who spend their wealth in the way of Allah, is similar to a grain (of corn); it grows seven ears, and each ear has a hundred grains. And Allah multiplies for whom He wills.” (Surah Baqarah) 9) Honesty in trade and business transactions Sayyiduna Hakim Ibn Hizaam Radiyallahu anhu narrated that the Prophet Sallallahu alayhi wa sallam said, “If two parties of a transaction are truthful and honest, then they will be blessed in their transaction. But, if they lied and hid (the defects of an item) then the blessings of their transaction are destroyed.” (Sahih Muslim) 10) Dua Sayyiduna Anas Radiyallahu anhu reported, “The Prophet Sallallahu alayhi wa sallam supplicated for me to have every form of good and at the end of his supplication, he said, “O Allah, increase him in wealth, in children and bless him in them.” (Ṣaḥih Muslim) Jamiatul Ulama (KZN) Council of Muslim Theologians

Husband refraining from intimacy before the wife makes ghusal of haidh Q: Is it permissible to have relations with one's wife before she has ghusal in the case where her haidh has terminated before ten days? https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fwww.muftionline.co.za%2Fb.jpg&t=1603044328&ymreqid=1e76d8aa-a6f0-66f7-1c6c-9d0001019500&sig=cJ5nb.1SPxPXBbQ8hJFgaQ--~D A: If the wife's haidh terminates before ten days and the termination conforms to her previous haidh pattern (e.g. her previous haidh was for 7 days and in this haidh, she also bled for 7 days), the husband should refrain from having relations with her until she has ghusal or one salaah time passes. However, the wife should not delay in having ghusal until the salaah times passes and the salaah becomes qadha upon her. Note: If the wife's haidh terminates before her previous haidh pattern (e.g. her previous haidh was for 7 days and in this haidh, she bled for 5 days), then it will not be permissible for her husband to have relations with her until 7 days passes. And Allah Ta'ala (الله تعالى) knows best. ( ويحل وطؤها إذا انقطع حيضها لأكثره ) بلا غسل وجوبا بل ندبا ( وإن ) انقطع لدون أقله تتوضأ وتصلي في آخر الوقت وإن ( لأقله ) فإن لدون عادتها لم يحل وتغتسل وتصلي وتصوم احتياطا وإن لعادتها فإن كتابية حل في الحال وإلا ( لا ) يحل ( حتى تغتسل ) أو تتيمم بشرطه ( أو يمضي عليها زمن يسع الغسل ) ولبس الثياب ( والتحريمة ) يعني من آخر وقت الصلاة لتعليلهم بوجوبها في ذمتها حتى لو طهرت في وقت العيد لا بد أن يمضي وقت الظهر كما في السراج وهل تعتبر التحريمة في الصوم الأصح لا وهي من الطهر مطلقا وكذا الغسل لو لأكثره وإلا فمن الحيض فتقضي إن بقي بعد الغسل والتحريمة ولو لعشرة فقدر التحريمة فقط لئلا فقط لئلا تزيد أيامه على عشرة فليحفظ ( و ) وطؤها ( يكفر مستحله ) كما جزم به غير واحد وكذا مستحل وطء الدبر عند الجمهور مجتبى.(الدر المختار 1/294-297) قال العلامة ابن عابدين-رحمه الله-: (قوله إذا انقطع حيضها لأكثره) مثله النفاس، وحل الوطء بعد الأكثر ليس بمتوقف على انقطاع الدم صرح به في العناية والنهاية وغيرهما، وإنما ذكره ليبني عليه ما بعده قال ط: ويؤخذ منه جواز الوطء حال نزول دم الاستحاضة اهـ وقدمنا عن البحر أنه يجوز الاستمتاع بما بين السرة والركبة بحائل بغير الوطء ولو تلطخ دما. اهـ وهذا في الحائض، فيدل على جواز وطء المستحاضة وإن تلطخ دما وسيأتي ما يؤيده فافهم (قوله وجوبا) منصوب بعامل محذوف أي بلا غسل يجب وجوبا، ومثله قوله بل ندبا (قوله بل ندبا) ؛ لأن قراءة - {حتى يطهرن} [البقرة: 222]- بالتشديد تقتضي حرمة الوطء إلى غاية الاغتسال فحملناها على ما إذا كان أيامها أقل من عشرة دفعا للتعارض بين القراءتين، فظاهره يورث شبهة فلهذا لا يستحب نوح عن الكافي قوله لدون أقله) أي أقل الحيض وهو ثلاثة أيام (قوله في آخر الوقت) أي وجوبا بركوي، والمراد آخر الوقت المستحب دون المكروه كما هو ظاهر سياق كلام الدرر وصدر الشريعة. قال ط: وأهمل الشارح حكم الجماع، ويظهر عدم حله بدليل مسألة الانقطاع على الأقل وهو دون العادة. قلت: قد يفرق بين تحقق الحيض وعدمه، وانظر ما نذكره قبيل قوله والنفاس لأم التوأمين (قوله وإن ولأقله) اللام بمعنى بعد ط (قوله لم يحل) أي الوطء وإن اغتسلت؛ لأن العود في العادة غالب بحر (قوله وتغتسل وتصلي) أي في آخر الوقت المستحب، وتأخيره إليه واجب هنا أما في صورة الانقطاع لتمام العادة فإنه مستحب كما في النهاية والبدائع وغيرهما (قوله احتياطا) علة للأفعال الثلاثة (قوله وإن لعادتها) وكذا لو كانت مبتدأة درر (قوله حل في الحال) ؛ لأنه لا اغتسال عليها لعدم الخطاب، فإن أسلمت بعد الانقطاع لا تتغير الأحكام، وتمامه في البحر (قوله حتى تغتسل) قد علمت أنه يستحب لها تأخيره إلى آخر الوقت المستحب دون المكروه.قال في المسبوط: نص عليه محمد في الأصل. قال: إذا انقطع في وقت العشاء تؤخر إلى وقت يمكنها أن تغتسل فيه وتصلي قبل انتصاف الليل، وما بعد نصف الليل مكروه بحر (قوله بشرطه) هو فقد الماء والصلاة به على صحيح كما يعلم من النهر وغيره، وبهذا ظهر أن المراد التيمم الكامل المبيح للصلاة مع الصلاة به أيضا، ولعل وجه شرطهم الصلاة به هو أن من شروط التيمم عدم الحيض، فإذا صلت به وحكم الشرع بصحة صلاتها يكون حكما بصحة تيممها وبأنها تخرج به من الحيض، كما يحكم بخروجها من الحيض وبقائها بمنزلة الجنب فيما إذا انقطع لتمام العشرة أو صارت الصلاة دينا في ذمتها لحكم الشرع عليها بحكم من أحكام الطاهرات، ولهذا يحل لزوجها أن يقربها وإن لم تغتسل كما يأتي تقريره. وقد ظهر بما قررناه صحة ما ذكره في الظهيرية من أنه يجوز للحائض التيمم لصلاة الجنازة والعيد إذا طهرت من الحيض إذا كان أيام حيضها عشرة وإن كان أقل فلا. اهـ. فشرط لجواز تيممها لصلاة الجنازة أو العيد انقطاع الحيض لتمام العشرة؛ لأن المراد بهذا التيمم هو التيمم الناقص الذي يكون عند وجود الماء لخوف فوت صلاة تفوت لا إلى بدل، وإنما كان ناقصا؛ لأنه لا يصلى به الفرض، بل يبطل بعد الفراغ من تلك الصلاة، حتى لو حضرت جنازة أخرى لا يصح الصلاة عليها بهذا التيمم على ما مر تقريره في محله، وإذا كان هذا التيمم ناقصا فلا تخرج به الحائض من الحيض لما علمت من اعتبار التيمم بشرطه مع الصلاة معه.وأما إذا انقطع حيضها لتمام العشرة فيجوز تيممها لصلاة الجنازة أو العيد؛ لأنها خرجت من الحيض بالانقطاع المذكور، فلو انقطع لأقل من العشرة لا يجوز لها أن تتيمم للجنازة أو العيد مع وجود الماء، ولا تصح الصلاة به؛ لأنه ناقص لا تخرج به من الحيض، ومن شروط صحة التيمم عدم المنافي، والحيض مناف لصحته.أما إذا انقطع لتمام العشرة فقد خرجت من الحيض وصارت كالجنب فيصح تيممها المذكور كما يصح من الجنب، فكلام الظهيرية صحيح لا غبار عليه كما أوضحناه هنا. وفي باب التيمم، لكن ينبغي تقييد قوله وإلا فلا بما إذا انقطع لدون العشرة ولم تصر الصلاة دينا في ذمتها إذ لو انقطع لدون العشرة ولتمام عادتها ومضى عليها وقت صلاة خرجت من الحيض، وجاز لزوجها قربانها، فينبغي صحة تيممها للجنازة تأمل.قوله يسع الغسل) أي مع مقدماته كالاستقاء وخلع الثوب والتستر عن الأعين. وفي شرح البزدوي: ولم يذكروا أن المراد به الغسل المسنون أو الفرض؛ والظاهر الفرض؛ لأنه يثبت به رجحان جانب الطهارة. اهـ كذا في شرح التحرير لابن أمير حاج (قوله والتحريمة) وهي " الله " عند أبي حنيفة و " الله أكبر " عند أبي يوسف، والفتوى على الأول كما في المضمرات قهستاني (قوله يعني من آخر وقت الصلاة إلخ) اعلم أنه إذا انقطع دم الحائض لأقل من عشرة وكان لتمام عادتها فإنه لا يحل وطؤها إلا بعد الاغتسال أو التيمم بشرطه كما مر؛ لأنها صارت طاهرة حقيقة أو بعد أن تصير الصلاة دينا في ذمتها، وذلك بأن ينقطع ويمضي عليها أدنى وقت صلاة من آخره، وهو قدر ما يسع الغسل واللبس والتحريمة، سواء كان الانقطاع قبل الوقت أو في أوله أو قبيل آخره بهذا القدر؛ فإذا انقطع قبل الظهر مثلا أو في أول وقته لا يحل وطؤها حتى يدخل وقت العصر؛ لأنها لما مضى عليها من آخر الوقت ذلك القدر صارت الصلاة دينا في ذمتها؛ لأن المعتبر في الوجوب آخر الوقت، وإذا صارت الصلاة دينا في ذمتها صارت طاهرة حكما؛ لأنها لا تجب في الذمة إلا بعد الحكم عليها بالطهارة، وكذا لو انقطع في آخره وكان بين الانقطاع وبين وقت العصر ذلك القدر فله وطؤها بعد دخول وقت العصر لما قلنا. أما إذا كان بينهما دون ذلك فلا يحل إلا بعد الغروب لصيرورة صلاة العصر دينا في ذمتها دون صلاة الظهر؛ لأنها لم تدرك من وقتها ما يمكنها الشروع فيه. فإذا علمت ذلك ظهر لك أن عبارة المصنف موهمة وليست على إطلاقها؛ لأنها توهم أنه يحل بمضي ذلك وأما في حق بقية الأحكام فلا يشترط الغسل، ففي مثل الصلاة أو الصوم يجب عليها وإن لم تغتسل لكن بشرط إدراك زمن التحريمة (قوله فتقضي إلخ) أي إذا علمت أن زمن التحريمة من الطهر مطلقا وأن زمن الغسل من الحيض في الانقطاع لأقله فتقضي الصلاة إن بقي قدر الغسل والتحريمة، فلا يكفي إدراك قدر الغسل فقط، بل لا بد من إدراك قدر التحريمة أيضا: أي ولبس الثياب كما مر (قوله ولو لعشرة إلخ) أي ولو انقطع لعشرة، فتقضي الصلاة إن بقي قدر التحريمة فقط. والحاصل أن زمن الغسل من الحيض لو انقطع لأقله؛ لأنها إنما تطهر بعد الغسل، فإذا أدركت من آخر الوقت قدر ما يسع الغسل فقط لم يجب عليها قضاء تلك الصلاة؛ لأنها لم تخرج من الحيض في الوقت، بخلاف ما إذا كان يسع التحريمة أيضا؛ لأن التحريمة من الطهر فيجب القضاء. وأما إذا انقطع لأكثره فإنها تخرج من الحيض بمجرد ذلك، فيكون زمن الغسل من الطهر وإلا لزم أن تزيد مدة الحيض على العشرة، فإذا أدركت من آخر الوقت قدر التحريمة وجب القضاء وإن لم تتمكن من الغسل؛ لأنها أدركت بعد الخروج من الحيض جزءا من الوقت، وإنما حل الوطء في الانقطاع لأكثره مطلقا لتوقفه على الخروج من الحيض وقد وجد، بخلاف وجوب الصلاة لتوقفه على إدراك جزء آخر بعده.(رد المحتار1/294-296) ومنها وجوب الاغتسال عند الانقطاع هكذا في الكفاية إذا مضى أكثر مدة الحيض وهو العشرة يحل وطؤها قبل الغسل مبتدأة كانت أو معتادة ويستحب له أن لا يطأها حتى تغتسل هكذا في المحيط وإذا انقطع دم الحيض لأقل من عشرة أيام لم يجز وطؤها حتى تغتسل أو يمضي عليها آخر وقت الصلاة الذي يسع الاغتسال والتحريمة لأن الصلاة إنما تجب عليها إذا وجدت من آخر الوقت هذا القدر هكذا في الزاهدي وأما مضي كمال الوقت بأن ينقطع دمها في أول الوقت ويدوم الانقطاع حتى يمضي الوقت فليس بمشروط هكذا في النهاية لو انقطع دمها دون عادتها يكره قربانها وإن اغتسلت حتى تمضي عادتها وعليها أن تصلي وتصوم للاحتياط هكذا في التبيين.(الفتاوى الهندية 1/39) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Dua at the time of distress and anxiety – 5 One should recite the following dua at the time of distress and anxiety يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ O (Allah), the One who is Everlasting, The Eternal Sustainer, on account of Your mercy (i.e. You being All-merciful and Your mercy encompassing everything), do I seek Your divine help عن أنس بن مالك، قال: كان النبي صلى الله عليه وسلم إذا كربه أمر قال: يا حي يا قيوم برحمتك أستغيث (سنن الترمذي، الرقم: 3524) Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) would recite the following dua when any matter caused him worry and distress: يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ

Making masah of the head after using hair spray Q: Will masah of the head be valid when hair spray is used on the hair? https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fb.jpg&t=1602919049&ymreqid=1e76d8aa-a6f0-66f7-1c2d-0f000101e900&sig=bwoF00nudVF5TFF6jHEtkQ--~D A: If the hair spray does not prevent the water reaching the hair, the masah will be valid. And Allah Ta'ala (الله تعالى) knows best. ( وشرط صحته ) أي الوضوء ( ثلاثة ) ... ( و ) الثالث ( زوال ما يمنع وصول الماء إلى الجسد ) لحرمة الحائل (كشمع وشحم ) (مراقي الفلاح ص61-62) ( ولا يمنع ) الطهارة ( ونيم ) أي خرء ذباب وبرغوث لم يصل الماء تحته ( وحناء ) ولو جرمه به يفتى ( ودرن ووسخ) عطف تفسير وكذا دهن ودسومة ( وتراب ) وطين ولو ( في ظفر مطلقا ) أي قرويا أو مدنيا في الأصح بخلاف نحو عجين قال العلامة ابن عابدين - رحمه الله -: قوله ( به يفتى ) صرح به في الخلاصة وقال لأن الماء شيء لطيف يصل تحته غالبا ا هـ ويرد عليه ما قدمناه آنفا ومفاده عدم الجواز إذا علم أنه لم يصل الماء تحته قال في الحلية وهو أثبت ا هـ قوله ( وكذا دهن ) أي كزيت وشيرج بخلاف نحو شحم وسمن جامد قوله ( ودسومة ) هي أثر الدهن قال في الشرنبلالية قال المقدسي وفي الفتاوي دهن رجليه ثم توضأ وأمر الماء على رجليه ولم يقبل الماء للدسومة جاز لوجود غسل الرجلين اهـ (رد المحتار 1/154) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Duaa at the time of distress and anxiety – 4 2 days ago 29 Views One should recite the following du‘aa at the time of distress and anxiety اللَّهُمَّ رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ O Allah, it is only Your mercy that I long for, thus do not entrust me to myself for the blink of an eye, and put all my affairs in order for me, there is none worthy of worship besides You. عن أبي بكرة رضي الله عنه: أن رسول الله صلى الله عليه وسلم قال: دعوات المكروب: اللهم رحمتك أرجو، فلا تكلني إلى نفسي طرفة عين، وأصلح لي شأني كله، لا إله إلا أنت (سنن أبي داود، الرقم: 5090) Hazrat Abu Bakrah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The du‘aa for the person in difficulty is: اللَّهُمَّ رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ

Duaa at the time of distress and anxiety – 3 1 week ago 78 Views One should recite the following du‘aa at the time of distress and anxiety اَللهُ اَللهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا Allah Allah (alone) is my Rabb, I do not ascribe any partner with Him in anything عن أسماء بنت عميس، قالت: قال لي رسول الله صلى الله عليه وسلم: ألا أعلمك كلمات تقولينهن عند الكرب أو في الكرب؟ ألله ألله ربي لا أشرك به شيئا (سنن أبي داود رقم 1525) Hazrat Asmaa bint Umais (radhiyallahu ‘anha) reports, “Rasulullah (sallallahu ‘alaihi wasallam) said to me, ‘Should I not teach you a du‘aa which you may recite at the time of difficulty or (he said) in difficulty? (He then recited the following du‘aa): اَللهُ اَللهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا

Duaa at the time of distress and anxiety – 2 2020/08/22 142 Views One should recite the following duaa at the time of distress and anxiety حَسْبُنَا اللَّهُ وَنِعْمَ الوَكِيلُ Allah is sufficient for us, and He is the best guardian (who takes care) of our affairs. عن ابن عباس، حسبنا الله ونعم الوكيل، قالها إبراهيم عليه السلام حين ألقي في النار، وقالها محمد صلى الله عليه وسلم حين قالوا: إن الناس قد جمعوا لكم فاخشوهم فزادهم إيمانا، وقالوا: حسبنا الله ونعم الوكيل [آل عمران: 173] (صحيح بخاري رقم 4563) Hazrat ibnu Abbaas (radhiyallahu anhuma) mentioned that Hazrat Ebrahim (alayhis salaam) recited the abovementioned duaa at the time he was thrown in the fire, and Hazrat Muhammad (sallallahu ‘alaihi wasallam) recited it (this duaa) at the time when some of the people said to him, ‘Indeed, the people (the army of the kuffaar) have gathered against you, so fear them.’ But it (this statement, ‘the kuffaar have gathered against you’ merely) increased them in faith (Imaan), and they said, ‘Allah Ta‘ala is sufficient for us, and (He alone is) the best guardian (who takes care) of our affairs.’

Duaa at the time of distress and anxiety - 1 One should recite the following dua at the time of distress and anxiety لاَ إِلَهَ إِلَّا اللَّهُ العَظِيمُ الحَلِيمُ، لاَ إِلَهَ إِلَّا اللَّهُ رَبُّ العَرْشِ العَظِيمِ، لاَ إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ، وَرَبُّ العَرْشِ الكَرِيمِ There is no deity besides Allah, the Great, the Tolerant. There is no deity besides Allah, the Rabb of the great throne. There is no deity besides Allah, the Rabb of the heavens and the Rabb of the earth, and the Rabb of the noble throne. عن ابن عباس: أن رسول الله صلى الله عليه وسلم كان يقول عند الكرب: لا إله إلا الله العظيم الحليم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب السموات ورب الأرض، ورب العرش الكريم (صحيح البخاري، الرقم: 6346) Hazrat ibn Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) would recite the following dua at the time of difficulty and distress: لاَ إِلَهَ إِلَّا اللَّهُ العَظِيمُ الحَلِيمُ، لاَ إِلَهَ إِلَّا اللَّهُ رَبُّ العَرْشِ العَظِيمِ، لاَ إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ، وَرَبُّ العَرْشِ الكَرِيمِ Ihyaauddeen.co.za

Woman in menses reciting the Quraan on her phone Q: Is it permissible for a woman in menses to recite the Quraan from her phone as she will not be touching the actual Quraan? https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fb.jpg&t=1602268904&ymreqid=1e76d8aa-a6f0-66f7-1cb0-e0000101cd00&sig=MWsRTEG8sMHNOreOt.GhgA--~D A: It is not permissible for a woman in menses to recite the Quraan Majeed, whether from memory or while looking in the Quraan Majeed. Hence, it is not permissible for her to recite from the phone. And Allah Ta'ala (الله تعالى) knows best. عن ابن عمر، عن النبي صلى الله عليه وسلم قال: لا تقرأ الحائض، ولا الجنب شيئا من القرآن (سنن الترمذي، الرقم: 131) وليس للحائض مس المصحف ولا دخول المسجد ولا قراءة آية تامة من القرآن (المبسوط للسرخسي 3/195) ومنها أن لا تقرأ القرآن عندنا لحديث ابن عمر رضي الله عنهما أن النبي صلى الله عليه وسلّم كان نهى الحائض والجنب عن قراءة القرآن (المحيط البرهاني 1/216) (و) يمنع حل (دخول مسجد ... وقراءة قرآن) بقصده (ومسه) ولو مكتوبا بالفارسية في الأصح (وإلا بغلافه) المنفصل كما مر (وكذا) يمنع (حمله) كلوح وورق فيه آية (قوله وقراءة قرآن) أي ولو دون آية من المركبات لا المفردات؛ لأنه جوز للحائض المعلمة تعليمه كلمة كلمة كما قدمناه (رد المحتار 1/293) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Wa'alaykumus salaam warahmatullah Brother please quote source of all expalanations, Qur'an verses or Hadith when posting Jazaakallaahu khayraa

Brother Arshad has adjusted some settings so can you please post another video and lets see if it needs approving

By Mufti Muhammad Taqi Usmani Translated by Dr. Swaleh Siddiqui. Revised and Edited by Rafiq Abdur Rehman and Bilal Ali The Noble Quran is Allah’s Divine Word. Hence it is secure in a Preserved Tablet about which the Quran states: Rather, [this] Quran is a glorious Heavenly Recitation, [that you receive, O Prophet, and] in a [Heavenly] Tablet, [it is] well-preserved. (al-Buruj, 85:21-22) From the Preserved Tablet the descension of the Quran took place in two stages. First, it was sent as a whole to Bayt al-‘Izzah (The House of Honor), the exalted house of worship located in the heavens. This exalted house, also known as Bayt al-Ma‘mur, is a heavenly house situated directly above the Ka‘bah and serves as a place of worship for angels. This first descension took place on Laylat al-Qadr (or the Night of Power). The second descension of the Quran was a gradual revelation to the Noble Prophet (upon him blessings and peace) that reached its completion after twenty-three years. These two modalities of the Quranic revelations become clear through indications within the Holy Quran itself. Additionally, Imams Nasa’i, Bayhaqi, al-Hakim, Ibn Abi Shaybah, Tabarani, and others have reported several narrations from Sayyiduna ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) which affirm that the first descent of the Noble Quran was to the firmament of the world and took place all at one time while the Holy Prophet (upon him blessings and peace) was blessed with the second descension gradually. (al-Itqan 1:41) Explaining the wisdom behind the first descension of the Noble Quran on the firmament facing the world, Imam Abu Shamah states that it aimed at demonstrating the exalted majesty of the Noble Quran and at the same time inform the angels that it was the last scripture meant to be sent down for the guidance of the people of this earth. Imam Zarqani in his Manahil al-‘Irfan additionally points out that the purpose of the two separate descents was to affirm that the Book is free from any doubt about its Divinity and that apart from its preservation in the memory of the Holy Prophet (upon him blessings and peace), it is also preserved in two other places, namely the Preserved Tablet and Bayt al-‘Izzah. (Manahil al-‘Irfan 1:39) It is generally agreed upon by the scholars that the second gradual descension upon the heart of the Holy Prophet (upon him blessings and peace) began when he was forty years of age. According to the widely-accepted view based on authentic reports, this descent commenced on the Night of Power. This was also the same date on which, eleven years later, the Battle of Badr would came to pass. However, nothing definite can be said about the exact date of Ramadan when this night fell. There are some reports which identify it to be the seventeenth Ramadan while others place it on the nineteenth, and still others indicate the night of the twenty- seventh. (Tafsir Ibn Jarir 10:7) The First Verses to be Revealed It is authentically reported that the first verses to be revealed to the Holy Prophet were the initial verses of Surat al-‘Alaq. According to Sahih al-Bukhari, Sayyidah ‘A’ishah (may Allah be pleased with her) narrates that the very first revelations came to the Holy Prophet (upon him blessings and peace) through true dreams. Thereafter began an inner urge to worship in seclusion and meditate. During this period, he would spend night after night in the Cave of Hira and remain in seclusion devoted to worship until one day Allah sent an angel to the cave and the first thing he said was, “Iqra’ (Read, or recite)!” The Holy Prophet (upon him blessings and peace) replied: “I am unable to read/recite”. The subsequent events were described by the Prophet, upon him blessings and peace, himself. He states, “The angel then embraced me so hard that I was in much difficulty. Then he let go of me and said again, ‘Read/Recite!’ I again replied, ‘I am unable to read/recite.’ The angel embraced me again even harder and then let go, saying, ‘Read/Recite!’ I again replied, ‘I am unable to read/recite.’ He embraced me a third time and then let go, reciting: “Read, [O Prophet,] in the name of your Lord who created! He has created man from a clinging clot. Read! For your Lord is the most Gracious [One], who has taught man what he has known not!” (Surat al-‘Alaq, 96:1-5) These were the first verses to be revealed. Thereafter, a period of three years passed without any further revelation. This is known as the period of fatrat al-wahi (or pause from revelation). After three years, the same angel who had visited the Prophet (upon him blessings and peace) in the Cave of Hira’ appeared before him between the sky and the earth and read to him the verses of Surat al-Muddaththir. Thereafter, the process of wahi continued again. The Makki and Madani Verses You may have noticed that the titles of various chapters of the Quran denote them to be makki (or Meccan, Makkan, Makkiyyah) or madani (Medinan, Medinite, Madaniyyah). It is essential to understand the exact connotation of these terms. Most the Quranic commentators believe that a makki verse is that verse which was revealed before the Prophet’s arrival in Madinah after his migration from Makkah. Others purport that makki verses are those that were revealed in the city of Makkah and madani verses are those that were revealed in Madinah. Most of the commentators, however, maintain that this view is incorrect because there are several verses which were not revealed in Makkah but because they were revealed in before Hijrah are classified as makki. Hence the verses that were revealed at Mina, ‘Arafat, during the Mi‘raj (Ascension), and even during the migration from Makkah to Madinah are classified as makki verses. Similarly, there were many verses which were not revealed in Madinah yet are still labeled madani. The Prophet (upon him blessings and peace) undertook several journeys after the migration in which he even travelled hundreds of miles away from Madinah, yet all the verses revealed on these journeys have been classified as madani, so much so that even the verses that were revealed in Makkah itself or in its surrounding areas during the Conquest of Makkah or the Treaty of Hudaybiyah are classified as madani. Hence the verse, “Surely, Allah commands you to fulfill trust obligations towards those entitled to them (4:58)”, is madani although it was revealed in Makkah. (al- Burhan 1:88, Manahil al-‘Irfan, 1:88) Then there are some surahs which are either wholly makki or wholly madani. For instance, Surat al-Muddaththir is wholly makki and Surat Aal ‘Imran is entirely madani. It also so happens that some surahs as a whole are makkan but contain one or more madani verses. For example, Surat al-A‘raf is a makki surah but several verses within it are madani. Conversely, Surat al-Hajj is madani but four of its verses are makki. It should thus be clear that the classification of a surah as makki or madani is based on the nature of the majority of its verses, although occasionally a surah is classified as makki because its initial verses were revealed before the Migration, although the subsequent verses were revealed afterwards. (Manahil al-‘Irfan 1:192) Characteristics of Makki and Madani Verses After a thorough analysis of both makki and madani surahs, the scholars of exegesis (tafsir) discovered a set of characteristics that aid in identifying whether a surah is makki or madani. Some of these attributes are universal while others only hold true most of the time. The universal rules are as follows: 1. Every surah in which the word كلّا (never) appears is makki. This word has been used 33 times in 15 different surahs, and all such occur in the second half of the Quran. 2. Every surah containing a verse of prostration (ayat sajdat al-tilawah) is makki. This rule only applies if one takes the Hanafi stance in regards to the verses of prostration, since according to them there is no verse of prostration in the madani Surat al-Hajj. According to Imam Shafi‘i, however, there is a verse of prostration in Surat al-Hajj and so this chapter of the Quran would thus be the exception to the rule.3. Every surah, with the exception of Surat al-Baqarah, in which the story of Adam and Iblis finds mention is makki. 4. Every surah in which permission for jihad or a description of its injunctions is given is madani. 5. Every ayah in which there is mention of the hypocrites is madani. Note that the verses on the hypocrites in Surat al-‘Ankabut are madani although the surah as a whole is makki. The following characteristics are general and apply to most cases, but with exceptions as well: 1. In makki surahs, generally the form of address used is يا أيها الناس (O people!), while in madani surahs it is يا أيها الذين آمنوا (O you who believe!). 2. Makki surah and ayahs are generally short and concise while madani verses and chapters are long and detailed. 3. Makki surahs generally deal topics such as affirmation of the oneness of Allah, prophethood, affirmation of the Hereafter, the panorama of the Resurrection, words of comfort for the Holy Prophet (upon him blessings and peace) and events relating to previous nations. The number of injunctions and laws in these surahs is significantly smaller in comparison to the madani surahs where family and social laws, injunctions of war, and expositions of limits (hudud) and duties appear frequently. 4. Makki surahs speak of confrontation with idolaters while madani surahs speak of confrontation with the People of the Book and hypocrites. 5. The style of makki surahs contains more rhetoric devices, as they contain many metaphors, similes, and allegories, along with the use of extensive vocabulary. Conversely, the style of the madani surahs is comparatively simple. This difference in the style of makki and madani surahs owes its origin to a difference in environment, circumstances, and addressees. During the Makkan stage of Islam, Muslims deal primarily with the idolaters of Arabia as no Islamic state yet existed. Hence, during this period more emphasis was laid on the correction of faith and beliefs, reformation of morals, logical refutation of the idolaters, and the miraculous nature of the Holy Quran. On the other hand, an Islamic state had been established in Madinah. People were coming into the fold of Islam in large numbers. Idolaters stood refuted already at an intellectual level, and the ideological confrontation was now wholly directed towards the People of the Book. Therefore, greater attention was laid on education in injunctions, laws, limits and duties, and on the refutation of the People of the Book. The style and mode of speech was adopted accordingly. (Manahil al-‘Irfan 198-232) The Gradual Revelation of the Quran It was mentioned earlier that the Noble Quran was not revealed to the Holy Prophet (upon him blessings and peace) suddenly or instantly at one time. Rather, it was revealed in piecemeal over the span of nearly twenty-three years. At times, Jibra’il (upon him be peace) came with a single verse or even a small portion of a verse. Then there were times when several verses would be revealed at once. The smallest portion of the Quran to be revealed was غير أولى الضرر (al-Nisa’, 4:94) which forms part of a longer verse. On the other hand, the whole of Surat al-An‘am was revealed at one time. (Tafsir Ibn Kathir 2:122) Rather than being revealed all at once, why was the Quran revealed little by little? The polytheists of Arabia, accustomed to hearing long eulogies in one sitting, had themselves posed this question to the Holy Prophet (upon him blessings and peace). Allah Almighty took it upon Himself to answer the question in the following words: Moreover, those who disbelieve have said: If only the Quran was sent down to him all at once, [then truly it would be from God]! Yet even so [is it revealed gradually], so that We may set firm your heart with it, [O Prophet]; thus have We recited it [to you] in a measured recital. And never do they bring forth for you any [false argument by way of example, but that We have brought forth for you the truth [of it] and [its] best exposition. (Surat al-Furqan, 25:32-33) Imam Razi has presented several reasons for the gradual revelation of the Quran in his exegesis of the above verse. Below is a summary of his presentation of what he says: 1. The Holy Prophet (upon him blessings and peace) was unlettered (ummi). He could not read or write, hence if the entire Quran had been revealed at one time it would have been difficult to remember and document. On the other hand, Sayyiduna Musa (upon him be peace) was well-lettered and so the Torah was revealed to him as a complete scripture at one time.2. If the entire Quran had been revealed all at once, immediate compliance of all its injunctions would have become obligatory and this would have contradicted the wisdom of gradualness that is of the objectives of the Shari‘ah.3. The Prophet (upon him blessings and peace) was subject to torture on a daily basis. That Jibra’il (upon him be peace) came, again and again, with the words of the Noble Quran, made his stand against these tortures bearable and gave strength to his heart. 4. A large portion of the Quran is devoted to answers given to questions posed by the people, and other portions deal with the details of particular events. Therefore, the revelation of those verses was appropriate at the time when those questions were asked or when those events came to pass. This increased the insight of Muslims, and when the Quran unfolded that which was unseen, its truth became all the more manifest. (al-Tafsir al-Kabir 6:336) Causes of Revelation Verses of the Quran are of two types. The first type of verses comprises those that Allah Almighty sent down on His own and that were not caused by some particular event nor prompted by a question. The second type comprises those verses that were revealed in reference to some incident or enquiry. These events or enquiries are often termed the “background” or “causes” of these verses. In the terminology of the commentators, this background or causes are called the asbab al-nuzul (lit. causes of revelation) or the sha’n al-nuzul (lit. background of revelation). For instance, the following verse in Surat al-Baqarah: Moreover, you shall not marry idolatrous women until they believe [in God alone]. For a believing bondwoman is most surely better than an idolatrous woman – even if she should please you. (Surat al-Baqarah, 2:221) The verse was revealed in the wake of a particular event. During the Days of Ignorance, Sayyiduna Marthad ibn Abi Marthad al-Ghanawi (may Allah be pleased with him) had a relationship with a woman named ‘Anaq. After embracing Islam, he migrated to Madinah while ‘Anaq stayed behind in Makkah. After some time, Sayyiduna Marthad (may Allah be pleased with him) visited Makkah for some business. ‘Anaq came to him with an invitation to sin. Sayyiduna Marthad (may Allah be pleased with him) flatly refused, stating: “Islam has come between you and I.” However, he was willing to marry her if the Prophet (upon him blessings and peace) approved. Upon returning to Madinah, Marthad (may Allah be pleased with him) sought permission to marry the woman. Thereupon, this verse was revealed, and marriage to polytheistic women was thus prohibited. (Asbab al-Nuzul of Wahidi 38) This event is the sha’n or sabab of revelation behind the verse mentioned above. The background of revelation is, therefore, very important in the exegesis of the Quran. There are many verses the meaning of which cannot be correctly understood unless the circumstances underlying their revelation are known. [Taken from the introduction to Mufti Muhammad Shafi‘ al-‘Uthmani’s Ma‘arif al-Qur’an and Mufti Muhammad Taqi Usmani’s An Approach to the Quranic Sciences with language and content editing by Bilal Ali. Translation of Quranic verses has been taken from Ahmad Zaki Hammad’s The Gracious Quran] ilmgate

Q: If a person has cancer, is it right for the doctor to address him in such a manner that indicates to him that he will soon die? Certain doctors feel that they need to tell the patient the hard reality, not realising the depressing effects on the family. https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fsites%2Fdefault%2Ffiles%2Fpictures%2Fbismillah.jpg&t=1601740023&ymreqid=1e76d8aa-a6f0-66f7-1c65-ce000101b300&sig=TOf37J6Dswen7wNDcaHTTA--~D A: Life and death are in the complete control of Allah Ta’ala. The life span of each person is predestined. It can neither be extended nor can it be shortened. No person can predict his own future or the future of the next person. The Hadith teaches us to give encouragement to the patient and create hope within him. We are prohibited from speaking such things which will create despondency in the patient. If it is destined that he will recover from the illness, then by informing him that he has few days to live, we will be putting him through unnecessary agony and pain. If death is written for him, it will come to him at its appointed time. Why should we then cause additional pain to the patient by frightening him of death before its time? It is permissible for the doctor, based on his medical understanding and experience, to inform the patient of his physical condition. However, it is impermissible for him to create despondency in the patient by telling him that he will not recover or that he only has a few days to live. Many a time, the estimations of the doctors turn out to be incorrect. Apart from this, this method does not conform to the Sunnah of Rasulullah (sallallahu alaihi wasallam). Whenever Rasulullah (sallallahu alaihi wasallam) visited the sick, he would speak words of encouragement and create hope of recovery. Nabi (sallallahu alaihi wasallam) used to address the sick person with the following words: لا بأس طهور إن شاء الله There is absolutely no need for you to worry or fear. You are just going through a cleansing process. If Allah Ta'ala wishes. In other words, there is absolutely no need for you to worry. You are being spiritually cleansed from your sins, and physically, your body is being rid of the toxins and the harmful effects. In this Hadith, Rasulullah (sallallahu alaihi wasallam) had taught us to give hope to the patient and console him by telling him that the mercy of Allah Ta’ala is raining upon him and there is no need for him to grieve and worry. And Allah Ta'ala (الله تعالى) knows best. قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ (سورة سبا:30) عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم دخل على رجل يعوده فقال لا بأس طهور إن شاء الله فقال كلا بل هي حمى تفور على شيخ كبير كيما تزيره القبور قال النبي صلى الله عليه و سلم فنعم إذا (صحيح البخاري، الرقم: 5338) عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه و سلم إذا دخلتم على المريض فنفسوا له في الأجل فإن ذلك لا يرد شيئا وهو يطيب بنفس المريض (سنن ابن ماجة، الرقم: 1438) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)