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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)

Is depression one of the disease of the heart? And if so what is the cure? Question on Nov,21 2017 depressionduaprescriptionpsychiatric Question: Is one of the disease of the heart depression? And if so what is the cure? Answer: Bismillahi Taʿālā Assalāmu ʿalaykum waraḥmatullāhī wabrakātuh, At the outset, we should not see everything in a linear fashion. While the linear thought process is easy to grasp, life is not linear. It is constantly being influenced by different factors. There can be a number of these factors which leads towards depression. Just as there are medical and psychiatric procedures to tackle depression, Islam also gives guidelines towards restoring such balanced state of contentment. Every individual will have different conditions and factors that cause his depression may be different. This is why the psychiatrist would go through multiple sessions to assess the key factors contributing towards the depression. Sharīʿah does not discourage taking such medical treatments. In fact, Islam complements these efforts to keep a healthy mindset and disposition. In Islam we recognize that Allah Taʿālā is the absolute power over all the factors that may contribute towards one’s depression. Hence, it is pivotal that along with medical procedures which tackle any physical factors, we ultimately rely on Allāh to guide us through emotional, mental and religious factors as well. Rasūlullāh ﷺ taught a great supplication for such instance. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالحَزَنِ، وَالعَجْزِ وَالكَسَلِ، وَالبُخْلِ وَالجُبْنِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ Allāhumma innī aʿūẓu bika minal hammi wal hazan; wal ʿajzi wal kasal; wal bukhli wal jubn; wa ḍalaʿi dayn wa ghalabati rijal O Allah, I seek your protection from stress, depression, weakness, laziness, miserliness, cowardice, the burden of debts and being overpowered by men. This beautiful duʿāʾ should be recited as much as possible, while focusing on the meaning and concientizing oneself that Allah is more powerful than all these factors and with the aid of Allah, overcoming these factors can become a breeze. May Allah grant you complete contentment in life and rest from any difficulties therein, Āmīn And Allāh Taʿālā Knows best, Wassalamu ʿalaykum, Mufti Faisal al-Mahmudi صحيح البخاري – دار طوق النجاة (8/ 79) 6369 – حدثنا خالد بن مخلد، حدثنا سليمان، قال: حدثني عمرو بن أبي عمرو، قال: سمعت أنس بن مالك، قال: كان النبي صلى الله عليه وسلم يقول: «اللهم إني أعوذ بك من الهم والحزن، والعجز والكسل، والجبن والبخل، وضلع الدين، وغلبة الرجال» Source

Question 1. What is the condition of someone's Imaan if they curse the Sahaabah (radhiyallahu anhum), e.g. the Shias? 2. One who does not curse the Sahaabah (radhiyallahu anhum) but supports those who curse them, are these people still considered to have Imaan or have they left the fold of Islam? https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fb.jpg&t=1601382697&ymreqid=1e76d8aa-a6f0-66f7-1c33-ec000101d300&sig=a3fJ03.anxU32Hl511Ic2g--~D Answer 1. The Shia curse the Sahaabah (radhiyallahu anhum) and regard cursing them to be permissible. The Fuqahaa have ruled that anyone who curses the Sahaabah (radhiyallahu anhum) and regards cursing them to be permissible is out of the fold of Islam. 2. Those who support such people and regard their actions to be permissible will also fall in the same category. And Allah Ta'ala (الله تعالى) knows best. عن أبي سعيد الخدري رضي الله عنه قال قال النبي صلى الله عليه وسلم لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه (صحيح البخاري، الرقم: 3673) عن عبد الله بن مغفل قال قال رسول الله صلى الله عليه وسلم الله الله في أصحابي الله الله في أصحابي لا تتخذوهم غرضا بعدي فمن أحبهم فبحي أحبهم ومن أبغضهم فببغضي أبغضهم ومن آذاهم فقد آذاني ومن آذاني فقد آذى الله ومن آذى الله فيوشك أن يأخذه (سنن الترمذي، الرقم 3862) فمن كفرهم أنهم يهينون الشريعة الشريفة والكتب الشرعية وأئمة الدين ويستجدون برئيسهم اللعين ويستحلون ما ثبت حرمته بالأدلة القطعية ويسبون الشيخين رضي الله عنهما وسبهما كفر(كتاب تنبيه الولاة والحكام على أحكام شاتم خير الأنام من مجموعة رسائل ابن عابدين 1/564) وقال القاضي أبو يعلى الذي عليه الفقهاء من سب الصحابة إن كان مستحلا لذلك كفر وإلا فسق ولم يكفر سواء كفرهم أو طعن في دينهم مع إسلامهم. وقد قطع طائفة من الفقهاء من أهل الكوفة وغيرهم بقتل من سب الصحابة وكفر الرافضة وصرح جماعات من أصحابنا بكفر الخوارج المعتقدين البراءة من علي وعثمان ويكفر الرافضة الذين كفروا الصحابة وفسقوهم وسبوهم (كتاب تنبيه الولاة والحكام على أحكام شاتم خير الأنام من مجموعة رسائل ابن عابدين 1/549) الرضا بالكفر كفر (البحر الرائق 5/124) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

What can we do in one minute? سُبْحَانَ اللهِ وَالْحَمْدُ لِلّٰهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ Subhaa-nallaah, wal-hamdu Lillah, wa laa ilaaha illallaah, wallaahu Akbar Glory be to Allaah, praise be to Allaah, there is no god except Allaah, and Allaah is the Greatest Rasulullah Sallallahu Alayhi Wa Sallam said,” To say this is more beloved to me than all that the sun rises upon.” (Sahih Muslim) In one minute, you can say the above words more than 18 times. These words are the most beloved words to Allaah, the best of words, and they weigh heavily in the balance of good deeds. _______________________________________________________ سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ العَظِيمِ Subhaa-nallaahi wa bi hamdi-hi, Subhaa nallaa hil Azeem Glory and praise be to Allaah, glory be to Allaah, the Almighty In one minute you can say it 50 times. These are two phrases which are light on the lips, heavy in the balance and beloved to the Most Merciful. _______________________________________________________ سُبْحَانَ اللهِ وَبِحَمْدِهِ Subhaa-nallaahi wa bi hamdi-hi Glory and praise be to Allaah In one minute you can say it 100 times. Whoever says that in one day will be forgiven for his sins even if they are like the foam of the sea. _______________________________________________________ لاَ حَوْلَ وَلاَ قُوَّةَ إِلَّا بِاللَّهِ Laa hawla wa laa quwwata illa Billaah There is no strength and no power except with Allaah In one minute you can say it more than 40 times. This is one of the treasures of Paradise. _______________________________________________________ لَا إِلَهَ إِلَّا اللهُ Laa ilaaha illallaah There is no Deity besides Allaah In one minute you can say it approximately 50 times. This is the greatest word, for it is the word of Tawheed, the good word, the word that stands firm. If these are the last words of a person, he will enter Paradise. _______________________________________________________ أَسْتَغْفِرُ اللهَ Astaghfirullaah I seek the forgiveness of Allaah In one minute you can seek the forgiveness of Allaah more than 100 times. The virtues of seeking forgiveness are a means of attaining forgiveness and entering Paradise, and it is the means of being granted a good life, increasing one’s strength, warding off disasters, making things easier and increasing one’s wealth and children. _______________________________________________________ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ Salallahu alayhi wa sallam May Allaah bless him and grant him peace In one minute you can send blessings on Rasulullah Sallallahu Alayhi Wa Sallam 50 times by saying the above. In return, Allaah will send blessings upon you 500 hundred times because one blessing brings ten like it. The above actions are among the greatest means of attaining happiness, expanding the chest (i.e., bringing relief and joy) and removing stress and anxiety. May Allaah help us to do that which He loves and which pleases Him. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Journey of Science Throughout history, mankind has always continued to progress in the field of science and technology. From the invention of the wheel to the discovery of gunpowder, the advancements were slow but steady. The last one or two centuries have been different though, as in this period, technology suddenly progressed in leaps and bounds, at a pace more rapid than ever before. In a relatively short period, travelling by horseback became nearly obsolete as thousands of passenger aircrafts took to the skies and millions of motorcars sped across highways. Science and technology not only transformed travel as mankind knew it – our entire lifestyles underwent a metamorphosis as electricity was discovered and power grids were established, leading to appliances such as microwaves, fridges, air conditioners and countless other inventions entering the scene. In short, science and technology has undoubtedly brought much ease, comfort and convenience to our lives. Furthermore, through studying science within the guidelines of Deen, a person is able to appreciate the finer aspects of the beauty and perfection of Allah Ta‘ala’s creation. When studying the minute structure of a cell under a microscope, or when observing the vastness of the universe through the lens of a telescope, one cannot help but marvel at the power of Allah Ta‘ala and the perfect design of His creation. However, we must remember that science is not a destination – it is a continuous journey. In other words, as science progresses, and as new research is conducted and old studies are re-examined, then established theories are debunked and accepted facts are disproven. Accordingly, concepts are adjusted, principles are amended and the textbooks are rewritten. Thus there are countless examples which highlight the reality that as beneficial and helpful as science may be, it is often wrong. Research is regularly flawed and statistics are regularly inaccurate. Hence, it is not unlikely that the ground-breaking discovery of today will be regarded as an error by tomorrow. It is for this reason that John Ioannidis, a professor at the Stanford School of Medicine, published a paper in which he concluded that the majority of studies in a variety of scientific fields are likely to report results that are false. Furthermore, his view is not an isolated one, as a large number of researchers have accepted his arguments. In light of this, we, as Muslims, must realize that science is unreliable. Pluto was once regarded a planet but no longer holds that status. Mercury was once prescribed by doctors as a medication, but is now banned and regarded as poisonous. X-Rays were once taken for entertainment by all and sundry at fun-fairs, but it is now known that the radiation causes cancer. If we look back at the people one hundred years ago and laugh at their facts, theories and technology, then who knows what the world will make of our scientific facts and research fifty or one hundred years from now! After all, many of the facts that we were taught in school, as children, have now been proven as false (a simple online search will provide ample examples). In contrast to science is the divine knowledge of Prophethood. While science is a journey, in which scientists are still stumbling as they discover the way, our Deen has already chalked out the entire path and shown us the destination. The Quran and Hadith are 100% true and correct and will never ever be subject to improvement, amendment and rectification in the light of new ‘research’. Thus, if there is ever a clash between science and Deen, then we must set science aside and only follow the words of Allah Ta‘ala and Rasulullah (sallallahu ‘alaihi wasallam) as their words can NEVER be wrong. For instance, if science tells us that we evolved from apes, we will never accept it, as Allah Ta‘ala and Rasulullah (sallallahu ‘alaihi wasallam) informed us that Allah Ta‘ala created Nabi Aadam (‘alaihis salaam) in his human form, and it is from him that we are all descended. In conclusion, we may benefit from science – but never when it clashes with our Deen. If there is any clash, our trust, reliance and belief will ONLY be in the words of Allah Ta‘ala and Rasulullah (sallallahu ‘alaihi wasallam). uswatulmuslimah

The Importance of Performing Salaah with Jamaat in the Musjid Published by Madrasah Ta‟leemuddeen, Isipingo Beach, Durban, South Africa The purpose of this book is to explain the importance of performing salaah in the musjid in order for one to fulfil one’s deeni obligation correctly. Many incidents of the Sahaabah (radhiyallahu ‘anhum), Taabi’een (rahimahullah), Tab-e-Taabi’een (rahimahullah) and the Salaf have been presented which highlight the great importance that these esteemed personalities attached to performing salaah in the musjid. Apart from this, some of the severe warnings that have been sounded in the Mubaarak Ahaadith for those who omit performing salaah with jamaat in the musjid have been mentioned. At the end of the book, some of the Fataawa of our Akaabir (rahimahullah) in regard to performing the fardh salaah at home or at other places besides the musjid have been included. Salaah-in-the-Musjid-Book-final_1.pdf

Just checked and Shafi'ee position is different. However for hanafi position, I'm posting more Q/A's for clarificatio

You mean the hair in the plait? Most of the hair in the plait will remain dry as its not unplaited Remember this part:

The scalp has to be wet...not all the hair. So you pour water over the head making sure the whole scalp is wet I posted this Q/A because many women think the "roots" of the hair is the end part of the hair

Question and Answer: Q. Does a woman have to open her plaited hair every time she makes Ghusal? It becomes hard to do it all the time with all the chores in the house. Please advise. A. If a woman’s hair is plaited, she is exempted from unplaiting her hair as long as water reaches the roots of her hair (scalp) during Ghusal. However, if water does not reach the roots of her plaited hair during Ghusal, she will have to unplait her hair and wet her scalp and hair. (Shaami 1/153) 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

Yes i felt it would be thawaabahul..insha-allah Acacia will change it after checking

A son confided in his mother how "everything" is going wrong. Work, family problems, health problems, problems with friends, etc. In the meanwhile, as they were discussing, she was baking a cake. She asked her son if he would like a snack, which, of course, he did. "Here, have some cooking oil." *"Yuck"* says the son. "How about a couple raw eggs?" "Gross, Ma!" "Would you like some flour then? Or maybe baking soda?" "Ma, those are all yucky!" I cant believe you offering me all those things and I am so stressed. You making it worse! To which Mum replies: "Yes, all those things seem bad all by themselves. But when they are put together in the right way, they make a wonderfully delicious cake! Allah works the same way. Many times we wonder why He would let us go through such bad and difficult times. Allah knows that when He puts these things all in His order, they always work for good! We just have to trust Him and, eventually, they will all make something wonderful!" (رسالة الحق) *LESSONS* 1. Trust in Allah and turn to Him for He is the Ultimate Being who controls the universe. *Let Allah make the situation better, you don’t make it bitter!* 2. When conditions come, we should engage more in good deeds, rather than complaining, which ultimately will be of no benefit. *Maybe, the more difficult the road, the more valuable the destination!* 3. We look at life from a telescope, not an aerial view. Basing our actions on a one-sided view may be detrimental. *The further an arrow is pulled back, the faster and further it will fly!* *MAY ALLAH MAKE IT EASY FOR THE ENTIRE UMMAH.* آمين Pearls Of Wisdom💎 Source unknown

Aameen to lovely Du'a and its so good to see this topic continued, Jazaakillah Can you please double check the spelling in thsi word ? - ثَوَابَلهُ

Wa'alaykumuis salaam warahmatullah great way of explaining Masha-allah. Can you mention author of this quote please?

Touching the Holy Qur’an While Being Impure This article by Shaykh Dr. Abul Hasan Hussain Ahmed is a short analysis and presenatation of some of the evidences on the impermissibility of touching the Qur’an whilst being in a state of major impurity (Hadath al-Akbar). Description: According to the Fiqh of the Hanafi Madhhab, it is not permissible for the one who is in the state of major impurity to touch the Mushaf (the actual text of the Holy Qur’an). This includes women in their menses and postpartum period. The evidences: The narration of Amr ibn Hazm: In Imam Malik’s Muwatta[1] it states: Book 15: The Qur’an >> Section 1: The Order to Be In Wudu (When Touching the Qur’an) Book 15, Number 15.1.1: Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm that in a letter[2] that the Messenger of Allah, may Allah bless him and grant him peace sent to Amr ibn Hazm it said that no-one should touch the Qur’an unless he was pure. Malik said, “No-one should carry the Qur’an by its strap, or on a cushion, unless he is pure. If it were permissible to do so, it would also have been permissible to carry it in its cover. This is not because there is something on the hands of the one who carries it by which the Qur’an will be soiled, but because it is disapproved of for someone to carry the Qur’an without being pure out of respect for the Qur’an, and in order to honour it.” Malik said, “The best thing that I have heard about this is the ayat ‘None touch it except the purified.'[3] (Sura 56 ayat 79). It ranks with the ayat in Surat Abasa (Sura 80), where Allah, the Blessed and Exalted, says, ‘No, it is a reminder, and whoever wishes will remember it. Upon honoured pages, exalted and purified, by the hands of scribes, noble and obedient.’ ” —————————————————— [1] Aisha Bewley edn. [2] To Yemen [3] The commentators of the Qur’an have also mentioned that this refers to the Angels alone READ ONLINE

Who are the Ahlul Bayt - Part 3 To emphasize that the command of respect and honour is not only for the wives of Rasulullah Salallahu Alaihi wa Sallam, rather for all those Sahabah Radiyallah Anhum who enjoyed a close relationship with Rasulullah Alaihis Salaam, Rasulullah Sallalahu Alaihi wa Sallam on various occasions gave indication to who else the word Ahlul-Bayt refers to: a) Rasulullah Sallalahu Alaihi wa Sallam declared that Hadrat Fatimah Radiyallah Anha, Hadrat Ali Radiyallah Anhu, Hadrat Hasan Radiyallah Anhu and Hadrat Husein Radiyallah Anhu are from his Ahl (family), as well as Hadrat Wathila ibn al-Asqa' Radiyallah Anhu, who, when he heard Rasulullah Sallalahu Alaihi wa Sallam saying, 'O Allah, these are my Ahlul-Bayt (family)', He asked from far, 'O Rasulullah, what about me?’ to which Rasulullah Sallalahu Alaihi wa Sallam replied, 'and you too are from my family.' (Sahih Ibn Hibaan) b) During the digging of the trench, as the Muhajireen Radiyallah Anhum and Ansar Radiyallah Anhum discussed with regards to which camp should Hadrat Salmaan al-Farsi Radiyallah Anhu join, since each desired having him in their group, Rasulullah Sallalahu Alaihi wa Sallam said, 'Salmaan is from us, from the Ahle-Bayt!' (Al-Mu’jamul Kabir Lit-Tabraani) c) Rasulullah Sallalahu Alaihi wa Sallam enshrouded Hadrat Abbaas Radiyallah Anhu and his children with his shawl and said, ‘These are my family members (Ahle-Bayt).’ (Amalul Yaum Wal Laylah) d) When Rasulullah Sallalahu Alaihi wa Sallam announced the prohibition of his blood relatives (i.e. the children of Haashim and Muttalib) taking Zakaah, he addressed all with the title of 'Ahlul-Bayt'.(Sahih Ibn Khuzaaimah) Hadrat Zaid Bin Arqam Radiyallah Anhu narrated, ‘One day Rasullallah Sallallahu Alaihi Wasallam stood up amongst us to deliver sermon at a watering place known as Khumm. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: “O people, I am leaving amongst you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He then said: The second are the members of my household I remind you of your duties (he repeated this thrice) to the members of my family.” Husain ibn Sabrah (one of those present) asked Hadrat ZaidRadiyallah Anhu: “Who are the members of his household? Aren't his wives the members of his family?” Hadrat ZaidRadiyallah Anhu replied: “His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden.” Husain ibn Sabrah further asked: “Who are they? Thereupon Hadrat ZaidRadiyallah Anhu said: “Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas Radiyallahu Anhum).” (Sahih Muslim) Jamiatul Ulama (KZN) Council of Muslim Theologians