ummtaalib

Islamic Stance on use of Alcohol and Drugs Allah (SWT) says in Quran : O you who believe ! Intoxicants ( all kinds ofalcoholic drinks), and gambling, and Al Ansab, and Al Azlam ( arrows for seekingluck or decision) are an abomination of Shaitan’s handiwork. So avoid (strictlyall) that (abomination) in order that you may be successful. (Surah Al-Maidahv90.) Admonition and warnings of consuming alcohol in Ahaadeeth There are two ways to learn, the easy way and the hard way. The hard way ispersonal experience, after falling into the trap and after destroying one’slife, one realises what he has done was wrong, but in many cases it is verydifficult to resolve. The easiest way is the way of Islam, which we have beentaught by Rasulullah (SAW). Here are a few Ahadeeth in regards to the admonitionand warnings of alcohol: Abdullah bin Umar (RA) narrates that Rasulullah (SAW) said, “Every intoxicantis ‘khamr’ and every intoxicant is Haraam (prohibited). Whosoever drinks ‘khamr’is this world and dies in the state that one was habituated to it and did notrepent from such a sin, this person will not drink it in the Hereafter.”(Muslim) Jabir (RA) narrates that a man came from Yemen and asked Nabi (SAW) about adrink which they drank where they drank in Yemen, which was called ‘miraz’. Nabi(SAW) replied, “Does it intoxicate?” He replied, “Yes.” Rasulullah (SAW) thenreplied’ “Every intoxicant is Haraam (prohibited). Allah ta’aala has made apromise that whosoever drinks an intoxicant, Allah ta’aala will make him drinkfrom ’Teenatul-Khabaal’.” They (the Sahabah – RA) said, “Oh Rasulullah! What is‘Teenatul- Khabaal’?” He replied, “The sweat or pus of the people of Jahannan(Hell).” (Muslim) We realise from these Ahadeeth that alcohol and drugs are a very serious issuefor the Islamic work. We as Muslims are very lucky that we have been warned ofits consequences. In another Hadeeth: Abdullah Ibn Umar (RA) narrates that Rasulullah (SAW) said, “Whosoever drinksintoxicants, his salaah will not be accepted for forty days. If he repents,Allah ta’aala will accept his repentance. If he continues to do so, he is givenrespite until the fourth time, where he will not be forgiven, i.e. Allah ta’aalawill not give him the ability to repent, and he will be made to drink from ‘Nahrul-Khabaal’. Abdullah Ibn Umar (RA) narrates that Rasulullah (SAW) said, “A disobedientperson, a gambler, a person who boasts of favours and a constantly intoxicatedperson will not enter Jannah (Paradise).” Ibn Abbas (RA) narrates that Rasulullah (SAW) said, “If a person who ishabited to ‘Khamr” dies, this person will meet Allah ta’aala as a ‘Aabid-wathn’(idol-worshipper). Reasons for adopting and consuming alcohol and drugs People use drugs for enjoyment and fun- we are witnessing the ‘now.com’generation using ecstasy and speed in their pursuit for happiness, or to escapethe pain and suffering of their lives – a ‘time-out’ from the pressures theyendure to confirm and fit in. One article in the Saudi Arabian papers stated that the prime reasons for thespreading of alcohol and drugs are: 1. Bad Company: We either do not know what bad company is, or we think we haveto hang around with them (people of bad influence). What is bad company? Suchcompany that increases even one sin in a person is considered as bad company.Staying with the drug addicts is bad company. 2. Affluence: The second reason for drug expansion is affluence, excessivespending of money. We do not budget, we have no sense of responsibility when itcomes to spending. If we were to budget, half of our problems would be solved,because a lot of haraam actions involves spending money on drugs, cigarettes,etc. so cut out all haraam and unwanted cost and we will be solving most of ourproblems. 3. Self ego: The attitude that I want to be champion and a leader amongst myfriends and peers. 4. Peer pressure: Surveys show that 60% have drugs due to peer pressure and solepleasure. Remember the saying of Umar Farooq (RA), “Take account of yourselves beforeyou are accounted for.” What are the effects of drugs? They impair decision-making ability leading to irresponsible behaviour. UthmanIbn Affaan (RA) said, “Intoxicants are the key to all evils.” A man was onceasked either to tear up a copy of the Qur’an, kill a child, bow in worship to anidol, drink a cup of alcohol or sleep with a woman. He thought the lesser wrongwould be to drink the cup of alcohol, and he did. Hence this caused him to sleepwith a woman, kill a child, tear up a copy of the Qur’an and bow down in worshipto an idol. Other effects of drugs are: 1. They cause harm to the body; 2. They cause moral insensitivity; 3. They weaken will power; 4. They cause the user to turn to crime to pay for drugs. May Allah ta’aala safeguard us all, especially the youth against the evil ofthis fast-flowing disease that is polluting our environment and surroundings.Aameen. Mufti Yusuf Danka Al-Kauthar Source Back to table of contents

What Is Addiction? Addiction is a condition that results when a person ingests a substance (e.g., alcohol, cocaine, nicotine) or engages in an activity (e.g., gambling, sex, shopping) that can be pleasurable but the continued use/act of which becomes compulsive and interferes with ordinary life responsibilities, such as work, relationships, or health. Users may not be aware that their behavior is out of control and causing problems for themselves and others. The word addiction is used in several different ways. One definition describes physical addiction. This is a biological state in which the body adapts to the presence of a drug so that drug no longer has the same effect, otherwise known as a tolerance. Because of tolerance, the biological reaction of withdrawal occurs [when] the drug is discontinued. Another form of physical addiction is the phenomenon of overreaction by the brain to drugs (or to cues associated with the drugs). An alcoholic walking into a bar, for instance, will feel an extra pull to have a drink because of these cues. However, most addictive behavior is not related to either physical tolerance or exposure to cues. People compulsively use drugs, gamble, or shop nearly always in reaction to being emotionally stressed, whether or not they have a physical addiction. Since these psychologically based addictions are not based on drug or brain effects, they can account for why people frequently switch addictive actions from one drug to a completely different kind of drug, or even to a non-drug behavior. The focus of the addiction isn't what matters; it's the need to take action under certain kinds of stress. Treating this kind of addiction requires an understanding of how it works psychologically. When referring to any kind of addiction, it is important to recognize that its cause is not simply a search for pleasure and that addiction has nothing to do with one's morality or strength of character. Experts debate whether addiction is a "disease" or a true mental illness, whether drug dependence and addiction mean the same thing, and many other aspects of addiction. Such debates are not likely to be resolved soon. But the lack of resolution does not preclude effective treatment. Source Back to table of contents

Introduction Addictions come in many forms. Some of the most common addictions involve smoking, drugs, alcohol, pornography, gambling, video gaming, food, shopping, and even work. Some say addictions are a choice, others say they are a disease, others highlight how addictions are created by various industries, yet others look for correlations between various addictions and pre-existing psychological conditions, family structures, and/or the socio-economic position of addicts. Regardless of cause, addictions certainly have a major effect on people, families, communities and nations - they are very difficult to deal with. Insha'Allah, in this thread we explore drug and alcohol addictions, provide some insight into the problem, offer some hope to those most affected by it and most importantly, show the Islamic perspective on the issue. Back to table of contents

Types of Talaq Explained Q. can you explain fully one two and three divorces and the conditions resulting from them. kindly give a detailed explanation. (Question published as received) A. According to Shariah, there are three types of divorces: Talaaq e Raje’ (revocable divorce) Talaaq e Baain (irrevocable divorce) Talaaq e Mughallazah (permanent and final divorce) TALAAQ E RAJE’ Talaaq e Raje’ is a type of divorce wherein the husband divorces his wife using the words of divorce. For example, he says, “Talaaq”, “I give you Talaaq”, “I divorce you”, or “You are divorced”. It is important to mention that these words are so serious that even if a husband uttered the words of divorce jokingly and without the intention of divorce, the divorce will take effect. Once the husband utters the words of divorce, the wife becomes divorced and has to observe Iddah (waiting period). The duration of the Iddah is three menstrual cycles for a woman who experiences menses or three months for a woman who does not experience menses or until child birth for a pregnant woman. During the Iddah period, it is possible for the couple to reconcile without requiring a new Nikah. The husband may revoke his divorce by verbally taking her back for example, he says to her, “I take you back in my Nikah”. If the husband is intimate with his wife during the Iddah period it is also considered as a revocation of the divorce. If the husband does not revoke the divorce during the Iddah period, the divorce becomes final and the marriage ends. Therefore, if the couple wish to get back together (after the Iddah period has lapsed), they can only do so by performing a new Nikah. TALAAQ E BAAIN Talaaq e Baain is an irrevocable divorce where the husband uses such words or phrases to divorce his wife that hold the possibility of divorce. For example, the husband tells his wife “Pack your bags and get out” or “You are no longer my wife”. Talaaq e Baain will only take effect if the husband utters these words with the intention of divorce. If he uttered these words out of anger without the intention of divorce, Talaaq will not take effect. Once the husband issues his wife a Talaaq e Baain, she has to observe Iddah. If the couple wish to get back together (during or after the Iddah), they can only do so by performing a new Nikah. The Iddah duration will be the same as explained above in Talaaq e Raje’. TALAAQ E MUGHALLAZAH Talaaq e Mughallazah is when the husband issues three divorces to his wife. Once the husband issues his wife three divorces, the divorce immediately becomes final and the marriage terminates. Thereafter, the couple may not reconcile even if they perform a new Nikah. To issue three Talaaqs at once is a major sin due to its dire ramifications. It cannot be stressed enough of how cautious husbands must be in using the words of Talaaq. Talaaq may only be used as a last resort, after all attempts at saving the marriage have failed. 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.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

When one greets his Muslim brother with salaam, he benefits him in three ways: 1) He makes duaa for him that Allah Ta’ala keep him in peace. Salaam is a greeting of peace. 2) He reminds him that Allah Ta’ala is with him and watching him at all times. ‘Salaam’ is the name of Allah Ta’ala. 3) He informs him that when he has greeted him with the greeting of peace, he is certainly his well-wisher and he will not harm him in any way (neither verbally, physically or in any other way). Ihyaauddeen.co.za

Part Eight Jihaad: Hazrat Sa’d (radhiyallahu ‘anhu) had mentioned, “I participated in the Battle of Badr at a time when I had only one strand of hair on my face. Later on, Allah Ta‘ala blessed me with a beard. (ibn Sa’d 3/105, Siyar A’laam min Nubalaa 3/62) Hazrat Sa’d (radhiyallahu ‘anhu) had participated in the Battles of Badr and Uhud, and he was among the Sahaabah (radhiyallahu ‘anhum) who remained firm with Rasulullah (sallallahu ‘alaihi wasallam) during the Battle of Uhud when (the enemy attacked from the rear and killed many Sahaabah (radhiyallahu ‘anhum), due to which there was much confusion and) many Sahaabah (radhiyallahu ‘anhum) turned away from the battlefield. Hazrat Sa’d (radhiyallahu ‘anhu) also participated in the Battle of Khandaq (the Trench), the expedition of Hudaibiyah, the Battle of Khaibar and the Conquest of Makkah Mukarramah. During the Conquest of Makkah Mukarramah, Hazrat Sa’d (radhiyallahu ‘anhu) was carrying one of the three flags of the Muhaajireen. He had participated in all the expeditions of Rasulullah (sallallahu ‘alaihi wasallam). From among the Sahaabah (radhiyallahu ‘anhum) of Rasulullah (sallallahu ‘alaihi wasallam), he was among those Sahaabah (radhiyallahu ‘anhum) who were well-skilled in archery. (ibn Sa’d 3/105) Hazrat ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) mentioned, “I saw Hazrat Sa’d (radhiyallahu ‘anhu) during the Battle of Badr. He was fighting like a horseman among those on foot.” (ibn Sa’d 3/104, Siyar A’laam min Nubalaa 3/63) Hazrat Sa’eed bin Musayyib (rahimahullah) says that he heard Hazrat Sa’d (radhiyallahu ‘anhu) mention that Rasulullah (sallallahu ‘alaihi wasallam) had made special du‘aa for him (during the Battle of Uhud) saying, “May my father and mother be sacrificed for you!” (ibn Sa’d 3/104) Hazrat Sa’d (radhiyallahu ‘anhu) narrates, “During the Battle of Uhud, I saw two men wearing white clothing, one on the right and one on the left of Rasulullah (sallallahu ‘alaihi wasallam). They were defending Rasulullah (sallallahu ‘alaihi wasallam) from the kuffaar most valiantly and fiercely. I never saw them before that nor did I see them after that (in the narration of Muslim Shareef, it is mentioned that these were the angels, Hazrat Jibraa’eel and Hazrat Meekaa’eel (‘alaihimas salaam).” (Musnad Ahmed #1471, Saheeh Muslim #2306) Source: Whatisislam.co.za

wa'alaykumus salaam Brother, the references are there and you can check out al-miftah as well. The link is there

Misconceptions Pertaining to the Month of Muharram By Mufti Taqi Uthmaani Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Quran says, “The number of the months according to Allah is twelve months (mentioned) in the Book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified”. In the Shariah of our Noble Prophet Sallallahu Alayhi Wa Sallam the sanctity of these months was upheld and the Holy Quran referred to them as the “sanctified months”. One of the more serious misconceptions about the month of Muharram is that it is an evil or unlucky month, for Sayyiduna Husain Radhiyallahu Anhu was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept which is contrary to the express teachings of the Holy Quran and the Sunnah. Such superstitions have been totally negated by the Holy Prophet Sallallahu Alayhi Wa Sallam. If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 360 days of the whole year, because each and every day has a history of the demise of some eminent person. The Holy Quran and the Sunnah of the Holy Prophet Sallallahu Alayhi Wa Sallam have made us free from such superstitious beliefs, and they should deserve no attention. Another wrong practice related to this month is to hold the lamentation and mourning ceremonies in the memory of martyrdom of Sayyiduna Husain Radhiyallahu Anhu. As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet Sallallahu Alayhi Wa Sallam has forbidden us from holding the mourning ceremonies on the death of any person. The people of jahiliyyah (ignorance) used to mourn over their deceased through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Holy Prophet Sallallahu Alayhi Wa Sallam stopped the Muslims from doing all this and directed them to observe patience by saying “Innaa lillaahi wa innaa ilayhi raaji’oon”. A number of authentic Ahaadith are available on the subject. To quote only one of them: “He is not from our group who slaps his checks, tears his clothes and cries in the manner of the people of jahiliyyah“. (Sahih Bukhari) All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Sayyiduna Husain Radhiyallahu Anhu shortly before his demise, had advised his beloved sister Sayyidah Zainab Radhiyallaha Anha not to mourn over his death in this manner. He said, “My dear sister, I swear upon you that, in case I die, you shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death”. (Al-Kamil, ibn Kathir vol. 4 pg. 24) It is evident from this advice of Sayyiduna Husain Radhiyallahu Anhu that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet Sallallahu Alayhi Wa Sallam and his beloved grandchild Sayyiduna Husain Radhiyallahu Anhu. Jamiatul Ulama (KZN) Council of Muslim Theologians

Secure your future Generally, no minority in any country feels assured of complete safety unless they enter into an accord with the locals. Accords of safety and peace treaties are generally agreed to verbally or in writing. Islam teaches us to also take this precaution, and to even win over the hearts of the indigenous through action. Before emigrating to Madinah, Rasulullah (sallallahu ‘alayhi wa sallam) first took assurances from the Ansar when they met in Mina. This is referred to as “Bai’atul Aqabah” in which the few dignitaries of Madinah pledged their support to Islam and the Muslims. In Islamic history, there were several such accords at different periods and in various places. One of the first of its kind was the agreement between the Muslims and the Abyssinian king, Negus. Whilst reducing agreements to writing is of utmost importance, more important and undoubtedly more effective are those agreements that are based on action and qualities. Islamophobia in the time of the Sahabah There are numerous instances in that era of false propaganda against Islam and Rasulullah (sallallahu’alayhi wasallam). In equally many cases, those myths were easily dispelled when the innocent public were exposed to the true teachings of Islam. In the case of Negus, he had summoned the few Sahabah (radiyallahu ‘anhum) who emigrated to his country to investigate their motives. The Kuffar of Makkah had sent an envoy to the African King with the purpose of “bad mouthing” the Sahabah (radiyallahu ‘anhum) so that Negus may return them to Makkah. This envoy had sought to paint a false picture of the Sahabah (radiyallahu ‘anhum) claiming that: these were a group of naive mischievous youngsters who have forsaken their religion and have engaged in innovation. Negus asked the Sahabah (radiyallahu ‘anhum) to respond to their allegations. Sayyiduna Ja’far (radiyallahu ‘anhu), the cousin of Rasulullah (sallallahu’alayhi wasallam) stood up and explained the reality to the king. The following is a summary of what he said: “Honourable King! We were an ignorant nation who used to worship idols of stone, commit all sorts of vice, sever family ties and harm our neighbors. The powerful among us would devour the weak. Allah Ta’ala then sent to us a Prophet from among us, who exhorted our people to worship Allah alone, and not things of stone. He commanded us to speak the truth, to maintain family ties, fulfill the rights of our neighbours and to safeguard our trusts. He forbade us from: murder, vice, lies and from devouring the wealth of the weak…” (Hayatus Sahabah, vol.1 pg.455) When Negus was exposed to these sublime teachings, he spontaneously rejected the request of the disbelieving envoys from Makkah and gave asylum to the Sahabah (radiyallahu ‘anhum). In fact, he actually accepted Islam on the hands of Sayyiduna Ja’far (radiyallahu ‘anhu). (Hayatus Sahabah, vol.1 pg.168) Our Current Dilemma Today too we are faced with a similar situation; Islam and the Muslims are at the wrong end in the media. Almost every misdeed has to be linked to Islam. False notions of Islam are spreading rapidly. As Muslims who are either direct victims or potential victims of such flak, we are duty bound to dispel all misconceptions. This could be done vocally by following the correct procedures, but even more effective will be our practical demonstration of the sublime teachings of Islam just as Sayyiduna Ja’far (radiyallahu ‘anhu) did. This will go a long way in changing the picture. After all Sayyiduna Ja’far (radiyallahu ‘anhu) did so in Africa as well. How to make Peace with Fellow Humans When Rasulullah (sallallahu’alayhi wasallam) first arrived in Madinah Munawwarah after emigrating from Makkah, his opening statement was: “O People! Spread the Salam (greeting of peace), Feed the masses, and offer (Tahajjud) Salah at night while the rest are asleep, (if you do so) you will gracefully enter Paradise.” (Sunan Tirmidhi: Hadith 2485). These were his advices to the Muslims who had just arrived in a foreign land. They were people who would be interacting with non muslims too. Two of these three guidelines for safe entry into Jannah pertain to our interaction with the locals. This golden advice is more applicable today than it was then. With the brutality of the xenophobic attacks here in South Africa still fresh in our minds, this sublime solution can prevent the situation from worsening… Therefore each of these teachings should be implemented in the most effective of ways; Spreading the message of peace through our action; by being more kind and considerate in our dealings etc. and more importantly, by spreading the religion of peace among the indigenous people coupled with our support for local humanitarian causes. Sane men do not harm those who are of their benefit. Feeding schemes among the indigenous should be arranged by each able community. After all: “The best way to a man’s heart is his stomach.” This is a humanitarian duty on all those who can afford it. The hearts of men are in the control of Allah Ta’ala. Therefore the best option is to resort to earnest du’a to Allah Ta’ala, especially during the last portion of the night. By implementing these prescriptions, we will insha-Allah go a long way in securing our future; in this world as well as the Hereafter. Failure to do so could be detrimental to us in both! The current crisis in Myanmar is deeply saddening, but should also serve as an eye opener to every other Muslim-minority globally. May Allah Ta’ala restore the glory days of Islam worldwide. Soon, very soon. Amin. al-miftah

Practising on the Entire Deen Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: Imaam Abu Hanifah (rahimahullah) selected five Ahaadith from five hundred thousand Ahaadith. These five Ahaadith are such that through practising on them, one will be practising on the entire Deen. After Imaam Abu Hanifah (rahimahullah), Imaam Abu Dawood (rahimahullah) selected four thousand eight hundred Ahaadith from five hundred thousand Ahaadith and compiled them into his kitaab, Sunan Abi Dawood. From these Ahaadith four thousand eight hundred Ahaadith which he compiled into his kitaab, he selected four Ahaadith and stated that the one who practises on them will be practising upon the entire Deen. All these four Ahaadith are among the five Ahaadith that Imaam Abu Hanifah (rahimahullah) had selected. Imaam Abu Dawood (rahimahullah) did not select the fifth Hadith as he understood that the meaning of the fifth Hadith can be included in the other four Ahaadith. Imaam Abu Hanifah (rahimahullah) passed away in the year 150 A.H. Imaam Abu Dawood (rahimahullah) was born fifty two years later, in the year 202 A.H. From this, it seems possible that Imaam Abu Dawood (rahimahullah) had taken this view from Imaam Abu Hanifah (rahimahullah). These four Ahaadith are: إنما الأعمال بالنيات إلخ (The acceptance of) all actions are based on the intentions (with which the actions were carried out). لا يكون المؤمن مؤمنا حتى يرضى لأخيه ما يرضى لنفسه One will not be a true believer until he wishes for his brother that which he wishes for himself. من حسن إسلام المرأ تركه ما لايعنيه From the beauty of a person’s Islam is that he leaves out that which does not concern him. الحلال بين والحرام بين وبينهما مشبهات لا يعلمها كثير من الناس فمن اتقى المشبها استبرأ لدينه وعرضه إلخ Halaal is clear and haraam is clear, and between the halaal and haraam are such things which are doubtful and many people do not know it. The one who abstains from these doubtful things will protect his Deen and his honor. (Suhbat Baa Awliyaa pg. 94-97) ihyauddeen.co.za

The Prophet’s (ﷺ) advice to Sayyiduna Anas رضي الله عنه By: Moulana Muhammad bin Haroon Source: Al-Miftah In an absolutely captivating style, the Nabi of Allah (ﷺ) offered the following priceless counsel to his devoted servant, Sayyiduna Anas (رضي الله عنه). Sayyiduna Anas ibn Malik (رضي الله عنه) reports that Rasulullah (ﷺ) arrived in Madinah when I was a young eight-year-old. My Mother took me by my hand to him and said: “O Messenger of Allah, every man and woman of Madinah has presented you with a gift. I have nothing else to offer besides this child of mine. Please accept him as your servant for all your needs.” I served the Messenger of Allah (ﷺ) for ten years. During this time he never beat me, abuse or even scold at me. He never gave me an angry look. The first advice he gave me was: “O my son! Keep my secrets confidential, and you will become a true believer” Sayyiduna Anas (رضي الله عنه) says: “I never disclosed the secrets of Rasulullah (ﷺ) to anyone, despite the requests of my mother and the wives of Rasulullah (ﷺ).” He also told me: “O my son! Be thorough in your Wudhu and the two angels (who are recording your deeds) will love you. Your life will also be increased." O Anas! Ensure that you bathe from Janabat (the obligatory bath) properly, if you do so all sins and evil will leave you.” Sayiduna Anas (رضي الله عنه) enquired: “How do I do that?” Rasulullah (ﷺ) said: “wet the roots of the hair and clean/rub the skin” O my Son! If you can, then remain in the state of wudu continuously, for if death comes to someone in the state of wudu, he acquires Shahada (the rank of the martyrs) O my son! If you have the ability to constantly send salutations upon me then do so, the angels will beg Allah to forgive you. O my son! Try to offer some (nafl) salah in your home too. O Anas! When you make ruku ensure that you spread your fingers apart while grasping your knees, and that you keep your elbows away from your body. O my Son! When you raise your head from ruku allow all your limbs to settle in their original positions. Allah will not look on the day of Judgement to the one who doesn’t straighten his back when waking up from ruku. O my son! When you make Sajdah, place your head and palms firmly on the ground. Do not make sajdah (hastily) like the pecking of a rooster. Do not sit (in salah) like fox or dogs squats. Refrain from turning about in salah, as this is destruction. If need be then (it is allowed) in the optional prayer, not the Fardh. O my son! If when you leave your house, you make salam to whichever Muslim you see, you will return home forgiven. Also keep in mind that every other Muslim is better than you. O my son! Whenever you enter your house, say salam upon yourself and your family. [this will be a source of Barakah (blessing) for you and them] O my Son! If you are able to spend your day and night without having malice for anybody in your heart, then do so as this will make your hisab (accountability in the court of Allah) easy. O my son! This is my Sunnah. Whoever revives/ loves my Sunnah loves me, and will be with me in Jannah. O my son! If you follow my advice, there will be nothing more beloved to you than death.” (Musnad Abi Ya’la & Al-Mu’jamus Saghir, see Majma’uz zawaaid, vol.1 pgs. 271-272) Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Seven The Special Du‘aa of Rasulullah (sallallahu ‘alaihi wasallam): Hazrat ‘Aa’ishah bint Sa’d (radhiyallahu ‘anha), the daughter of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following from Hazrat Sa’d (radhiyallahu ‘anhu): During the Battle of Uhud, (when the enemy had attacked from the rear and many Sahaabah (radhiyallahu ‘anhum) were killed on the battlefield,) the Sahaabah (radhiyallahu ‘anhum) could not find Rasulullah (sallallahu ‘alaihi wasallam) and were moving about in confusion. At that time, I moved aside and said to myself, “I will continue to fight the kuffaar and defend my life. In the process of fighting, I will either gain martyrdom or Allah Ta‘ala will allow me to remain. If I survive this battle then surely I will get to meet Rasulullah (sallallahu ‘alaihi wasallam).” In this state, I suddenly saw a man covering his face due to which I could not recognize him. The disbelievers advanced towards him until I said to myself, “They have pursued him until they have finally reached him!” At that moment, the man filled his hand with pebbles and flung them into the faces of the disbelievers, causing them to turn on their heels and retreat until they reached the mountain. The man repeated this action multiple times (when the disbelievers attempted to attack him), and I did not know who he was (as I could not see his face). Between myself and this man was Hazrat Miqdaad bin Aswad (radhiyallahu ‘anhu). I had just decided to ask Hazrat Miqdaad (radhiyallahu ‘anhu) who this great man was when Hazrat Miqdaad (radhiyallahu ‘anhu) said to me, “O Sa’d (radhiyallahu ‘anhu)! This is Rasulullah (sallallahu ‘alaihi wasallam) who is calling you!” I asked Hazrat Miqdaad (radhiyallahu ‘anhu), “Where is Rasulullah (sallallahu ‘alaihi wasallam)?” In response, Hazrat Miqdaad (radhiyallahu ‘anhu) gestured towards the very same man. Realizing that this man was none other than the beloved Rasul of Allah Ta‘ala (sallallahu ‘alaihi wasallam), I immediately stood in my place, and out of extreme happiness, I became totally oblivious of my wounds. Rasulullah (sallallahu ‘alaihi wasallam) said to me, “O Hazrat Sa’d (radhiyallahu ‘anhu)! Where have you been?” I responded, “I was at a distance from you, from where I could see you.” Rasulullah (sallallahu ‘alaihi wasallam) then seated me before him and I began to fire arrows while saying, “O Allah! This is your arrow, so make it strike your enemy!” While I was firing, Rasulullah (sallallahu ‘alaihi wasallam) was making du‘aa for me saying, “O Allah! Accept the du‘aa of Hazrat Sa’d (radhiyallahu ‘anhu)! O Allah! Make the arrows of Hazrat Sa’d (radhiyallahu ‘anhu) strike the target! Continue to fire arrows, O Sa’d! May my father and mother be sacrificed for you!” I did not fire a single arrow except that Rasulullah (sallallahu ‘alaihi wasallam) repeated this du‘aa and these words. Finally, when I had depleted all the arrows in my quiver, Rasulullah (sallallahu ‘alaihi wasallam) spread out the arrows of his quiver. Rasulullah (sallallahu ‘alaihi wasallam) then handed me an arrow with fletching (i.e. with feathers). Imaam Zuhri (rahimahullah) has mentioned that Hazrat Sa’d (radhiyallahu ‘anhu) fired 1000 arrows during the Battle of Uhud. (Mustadrak Haakim #4314) Source: Whatisislam.co.za

What to do at the time of Natural Catastrophes

ATROCITIES IN PREDOMINANTLY MUSLIM COUNTRIES Question: Asalamualaikum I have read many publications on the atrocities in Muslim countries. They all say it is punishment from Allah. How is that conclusion made? Can it not be a test of Allah? Why only punishment? Your comments Mufti Saheb. Answer: In the Name of Allaah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. You enquire regarding whether the various atrocities in predominantly Muslim countries are a punishment from Allaah Ta’aala or a test of their Imaan. No one can make an absolute claim in that regard as nobody knows with certainty the reason behind Allaah’s will in those atrocities. The observations made by people are at most probabilities. It is incorrect to regard the various atrocities as the punishment of Allaah Ta’aala with certainty. The atrocities could probably be a punishment from Him or they could be a test of their Imaan. However, if people are disobedient to Allaah and openly violating His laws, then the atrocities could probably be a punishment from Him. If people are obedient to Allaah Ta’āla and practice upon Deen, then the atrocities are probably a test of their Imaan. It would be incorrect to dismiss the atrocities as a test of Imaan while Allaah Ta’āla is being disobeyed and people carry out sinful activities like zinaa (fornication), stealing, injustice, etc. Reflect upon the following verse: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ Translation: Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness]. (Surah Ar-Room v.41) وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ Translation: And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent. (Surah As-Sajdah v.21) Rasulullaah (Sallallaahu ‘alaihi wasallam) is reported to have said: من يعمل سوءا يجز به في الدنيا Translation: “Whoever does evil, he shall be recompensed in this life.” (Ahmad) 1 It would also be incorrect to regard the atrocities as punishment from Allaah Ta’āla when He is being obeyed and the laws of Shariah are fulfilled. In such a situation, one should seek refuge in taqdeer and regard the atrocities as a test of one’s Imaan. Consider the following, أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (2) وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ (3) Translation: Do the people think that they will be left to say, "We believe" and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars. (Surah Al-‘Ankaboot v.3) وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ Translation: And Allah will surely make evident those who believe, and He will surely make evident the hypocrites. (Surah Al-‘Ankaboot v.11) وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ Translation: And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient. (Surah Al-Baqarah v.155) And Allaah Ta’āla Knows Best Muajul I. Chowdhury Student Darul Iftaa New York, USA Checked and Approved by, Mufti Ebrahim Desai.

Earthquake – A Wake-Up Call By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh With the recent earthquake and the resulting carnage, the point we need to consider is that although we are well away from the epicentre, safe and sound, what do we need to do? Is it just another news headline and topic of conversation or does it hold deeper significance to us as Muslims. At this point it is worth pondering upon the fact that Rasūlullāh sallallāhu ‘alayhi wasallam has mentioned that as Qiyāmah nears, earthquakes will become more and more frequent. We have seen this prophecy coming true as time has passed. In the past earthquakes were rare and therefore shocking. Nowadays, being much more common, much thought is not given towards them save when the earthquake causes a humanitarian disaster. In the past it was very difficult to imagine an era in which natural disasters would regularly hit the headlines. Yet here we are today, every so often there is news of an earthquake, tsunami or a natural disaster of some nature having struck some part of the world. There is frequent news of people dying, children becoming orphans, starvation, lack of food supplies, loss of basic amenities and homelessness. For everything that happens in the world there is a cause. Causes are of two types: external and internal (worldly and spiritual). For example, when someone catches the flu or a cold, the external cause for this could have been stepping out in the cold inadequately dressed or standing in the rain for a long period of time. The internal cause could have been sins which had been perpetrated. Similarly, scientists explain the external cause of an earthquake to be the movement of tectonic plates or gaseous activity beneath the earth’s surface. Not refuting this, when we refer to the teachings of our Allāh and his beloved Prophet sallallāhu ‘alayhi wasallam we find that the cause for earthquakes is the disobedience of Allāh ta‘ālā exceeding limits. Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41) So, being that sins are the cause for such disasters, the primary thing we must do is repent. In such instances, when the Might and Power of Allāh ta‘ālā manifest themselves with such catastrophic effect, we should take heed from the warning. We should take this as a sign from Allāh ta‘ālā warning us of our sinful way; if we are to continue sinning then it is possible that He may also send a calamity upon us. Therefore, the first thing that we should do is accept that such catastrophes are due to my disobedience and then make tawbah and istighfār with sincerity. Remember, in this calamity others have suffered and we have been safeguarded; we should use this as a means of guidance for us. We should think to ourselves that we are not performing salāh, paying zakāh, etc; we are indulged in evils such as drugs, alcohol, adultery, oppression, backbiting, etc. What if due to my sins the earth splits open and I fall inside. We should also spend in the path of Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has said: Truly s adaqah extinguishes the anger of your Lord and protects against an evil death. (At-Tirmidhī) Spending in charity will not only bring reward from Allāh ta‘ālā for helping his creation but will also ensure that his anger, caused by our disobediences, will be cooled. Even though the earthquake may have struck in another country we must remember that the entire world is the same to Allāh ta‘ālā. Borders and nationalities are man-made; to Allāh ta‘ālā, we are all dwellers of the same earth. An earthquake in one part of the world means that Allāh ta‘ālā is angry, and not necessarily with only those who were directly affected. So we too must do our bit to try and cool the anger by repenting and then assisting through du‘ā and financial help. Finally, we should also use this opportunity to ponder upon the Day of Reckoning. If an earthquake lasting around a minute can cause such devastation, then what will be the earthquake of the Last Hour be like. That earthquake will be so severe that not only will tall buildings collapse, but the sun will lose its brightness, mountains will become rubble, and this entire world will come to an end. O mankind, fear your Lord. Indeed the quake of the (destined) Hour is something terrible. The day you will see it, every suckling female will forget that which she suckles, and every female having pregnancy shall abort her foetus, and you will see people as if they are drunk, while they are not drunk, but Allāh’s torment is (so) severe. (22:1-2) The Striking Event! What is the Striking Event? And what may let you know what the Striking Event is? (It will happen) on a day when people will be like scattered moths, and the mountains will be like carded wool. (101:1-5) When the earth will be jolted with a terrible jolt; and the mountains will be crumbled a thorough crumbling, until they will become dust, scattered in the air. (56:4-6) On the occurrence of this devastating disaster, our appeal is for everyone to repent and turn towards Allāh ta‘ālā, spend in the path of Allāh ta‘ālā through charity and ponder upon the last day and make this earthquake a wake-up call for us. © Riyādul Jannah (Vol. 19 No. 2, Feb 2010)

Having just experienced an earthquake last night in the East Midlands and with similar tremors occurring in other parts of the world recently, we would like to share with you an editorial of the respected Shaykh-ul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh which appeared in the monthly journal 'Riyādul Jannah' after the earthquake that occurred in February 2008 in the UK. Why Earthquakes Occur by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh At 12:56am on 27th February the UK was shaken by an earthquake of a significant enough magnitude to make the headlines. Buildings shuddered, furniture shook, and people were woken from their sleep. By morning, everyone was talking about it. The largest earthquake to strike the UK in over 25 years was regarded by most people as no more than an exciting incident. Their curiosity was satisfied by scientific explanations, and there their interest ended. They did not see the shaking of the earth beneath their feet as an opportunity to learn valuable lessons. The question we need to ask is: ‘Why do earthquakes occur?’ We can learn a lot about the world around us by using the ‘aql (intellect) that Allāh ta‘ālā has given us. ‘Aql, however, has its inherent limitations, and as believers we should not remain content with the often incomplete picture of events that it can present. Where ‘aql reaches its limits, wahy (Revelation) takes over. As Muslims, we should turn to the teachings of our beloved Nabī Muhammad sallallāhu ‘alayhi wasallam to understand the significance of the recent earthquake. Rasūlullāh sallallāhu ‘alayhi wasallam has declared the cause of earthquakes to be disobedience to Allāh ta‘ālā exceeding limits. Whatever the scientific explanation may be – and there is no need to reject or ignore scientific explanations – Allāh ta‘ālā made the earth shake. Allāh ta‘ālā uses physical agencies to bring about physical events in the universe, e.g. a child is born as a result of the union of its parents, yet Allāh ta‘ālā is the Originator; He gives children via the agency of the parents. Allāh ta‘ālā may cause an earthquake to occur through the means of huge stresses building up at fault lines in the earth’s crust or, if he wishes, without it. But, in either case, it is Allāh ta‘ālā Who causes earthquakes. Allāh ta‘ālā first causes small earthquakes, like the 5.2 quake felt in the UK, which do not result in any major harm. They do, however, affect the hearts of people, causing a moment of fear, awe and a sense of one’s mortality. These minor earthquakes can be described as wake-up calls from Allāh ta‘ālā, inviting His servants to take stock of their lives and turn to Him in repentance. In this way, they are a mercy from Him. It is reported that on the occasion of an earthquake occurring in the time of Rasūlullāh sallallāhu ‘alayhi wasallam he turned to the Sahābah radhiyallāhu ‘anhum and said: ‘Your Rabb wants you to turn to Him in repentance, so repent.’ Allāh ta‘ālā states in the Glorious Qur’ān: Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41) When people do not heed these warnings and continue to disobey Allāh ta‘ālā, He may repeat the wake-up calls of magnitude 4 or 5 before suddenly unleashing a magnitude 8 quake, resulting in Qiyāmah-like scenes. Whole localities are razed to the ground, as if they had never existed. And these things are not hypothetical, they are happening now, in our lifetime. Rasūlullāh sallallāhu ‘alayhi wasallam foretold that as Qiyāmah nears, earthquakes will become more frequent, a prediction we are seeing come true with our very eyes. The reason for the increase in earthquakes foretold by Rasūlullāh sallallāhu ‘alayhi wasallam is an increase in disobedience to Allāh ta‘ālā. When, as a result of excessive disobedience, a large earthquake occurs anywhere, the Qur’ānic principle is that everyone, good and bad, is afflicted. And beware of a scourge that will not afflict the wrongdoers among you only... (8:25) Everyone suffers: people die or suffer bereavement, injury, fear, financial loss, anxiety and depression etc. The victims of a catastrophic earthquake can be divided into four groups: 1. Good people who die. They are classified as shuhadā (martyrs) and will enter Jannah. Their suffering will be a means of elevating their status in Jannah. 2. Bad people who die. Due to their disobedient and unrepentant ways they will be destined for Jahannam. Their suffering will be a punishment. 3. Good people who survive. The calamity is a test for them. By remaining patient and content with taqdīr and the Will of Allāh ta‘ālā they will be rewarded with closeness to Him. 4. Bad people who survive. The calamity is a warning and admonition for them to repent and change their ways. What we need to do 1. Accept that the earthquake was a result of disobedience to Allāh ta‘ālā. Each individual should think: ‘Out of all the disobedient people, I am top of the list. It was because of me that the earthquake struck.’ 2. Thereafter, make tawbah and istighfār with sincerity. 3. When the earth quakes, so does the heart. Treat it as an opportunity to rectify your life. Make use of the fear that developed in your heart. Think: ‘I commit many sins; what if the earth had split and swallowed me up? Allāh ta‘ālā has saved me. O Allāh, forgive me.’ 4. Give sadaqah. Rasūlullāh sallallāhu ‘alayhi wasallam said: ‘Truly, sadaqah extinguishes the anger of the Rabb and prevents an evil death.’ (At-Tirmidhī) 5. Having experienced the disturbing effects of a small earthquake, try to imagine Qiyāmah. What will the mighty earthquakes of Qiyāmah and the Resurrection be like? It is very serious that the land we live on shook; it means that so much disobedience is taking place on it that Allāh ta‘ālā is displeased. We must turn to Allāh ta‘ālā and do tawbah, istighfār and rectify our lives. We should also have concern in this regard for those around us. May Allāh ta‘ālā make this earthquake a mercy for us and may it prompt us to change our lives for the better. Āmīn. © Riyādul Jannah

Meditation before Action to act on the Sunnah Dr Abdul Hayy ‘Aarifi (Raheemahullah) said he made a concerted effort for years to develop correct intention of obedience to the Sunnah. Before any action he spent a few moments to ponder on the gift and bounty from Allah ta’ala and then he would say to himself that it was the practice of Allah’s beloved Messenger sallallaahu ‘aayhi wasallam to express gratitude on the bounties of Allah ta’ala. Only then would he proceed with the action in keeping with the Sunnah. He followed this method of meditation before proceeding to eat when delicious food was placed in front of him, even if he was extremely hungry, or drinking a glass of cold water in intense thirst. When his gaze fell on his beloved child he would meditate before taking the child lovingly on his lap in keeping with the sunnah of Allah’s beloved Messenger sallallaahu ‘alayhi wasallam. After a lengthy period of time this form of meditation to make an intention to act upon every Sunnah from morning till night, resulted in reaching a stage where an intention automatically came to mind. He used to say, Deen is in reality the changing of one’s point of view. Acts which we consider worldly remain the same but they are converted to acts of worship and essential parts of Deen.

Spending to Success By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Rasūlullāh sallallāhu 'alayhi wasallam said: Sadaqah does not decrease wealth. (Muslim) We learn from this hadīth that no one will ever suffer financial loss due to spending in the path of Allāh ta'ālā. This principle is absolute. Financial experts and economists may not agree, but the words of Rasūlullāh sallallāhu 'alayhi wasallam can never be wrong. The intellect says that spending, whether in sadaqah or for worldly matters, decreases one's wealth. It calculates that someone with £1,000 who spends £100 on helping an orphan or widow, or on building a masjid, will be left with £900, so spending decreases wealth. However, sadaqah does not decrease wealth, and the thought that it does comes from Shaytān, and is in direct contradiction to the teachings of Rasūlullāh sallallāhu 'alayhi wasallam. Shaytān's Promise This ploy of Shaytān has been described in the Qur'ān: Shaytān promises you poverty, and commands you to indecency... (2:268) When dealing with people who are not particularly religious, Shaytān scares them with the threat of poverty and tries to persuade them not to spend in the path of Allāh ta'ālā at all. The approach he takes with religious people is to persuade them to spend only what is obligatory, arguing that anything beyond that would lead to poverty. He asserts that zakāh, which is fard, is already a drain on resources, so giving voluntary sadaqah will only incur a further decrease in wealth. Furthermore, he reminds them of their other religious financial obligations, like spending on their families etc. in an attempt to discourage them from spending voluntarily in the path of Allāh ta'ālā. Shaytān will exert his energies to stop a person spending a mere £5 towards the construction of a masjid, scaring him with thoughts of poverty, yet he will allow the same individual to happily squander £50 in the marketplace, as he has no interest in preventing him from doing so. He stops believers spending in ways that bring the pleasure of Allāh ta'ālā, and encourages them to indulge in isrāf – being extravagant and wasteful with money - as it brings the displeasure of Allāh ta'ālā. It is therefore essential that we do muhāsabah (self assessment) at every step in case our approach to spending is actually lowering our value in the eyes of Allāh ta'ālā, curbing our spiritual and religious progress and pleasing Shaytān. Allāh ta'ālā's Promise .. .And Allāh promises you forgiveness from Himself and Abundance; and Allāh is All-Embracing, All-Knowing. (2:268) While Shaytān promises only one thing, poverty, Allāh ta'ālā promises two: forgiveness and an increase in wealth. The first of these is a blessing that secures success in the hereafter, and the second brings ease in the world. If £1 is spent in the path of Allāh ta'ālā, the minimum He will give in return to the giver is £10, a tenfold increase. Thereafter, Allāh ta'ālā increases the return by whatever multiple he wishes, up to seven hundred times and beyond, depending on the level of sincerity with which sadaqah is given and the difficulties borne by the giver. Someone who only has £100 and gives £1 makes a bigger sacrifice than someone who has £1,000 and spends £1; if the latter is rewarded tenfold with £10, the former will be rewarded with even more. The Return on Sadaqah In fact, Allāh ta'ālā has appointed an angel who supplicates night and day: O Allāh, bestow a [good] return on the spender. (Al-Bukhārī) The manner in which Allāh ta'ālā, through His wisdom, gives this return can take a number of forms: 1) Allāh ta'ālā rewards the giver with an actual increase in wealth, either straight away or after some time. 2) When someone who is well-off spends in sadaqah, Allāh ta'ālā may not give the return to him, but instead He may give it to a needy member of his offspring in the future. 3) By giving sadaqah Allāh ta'ālā protects the giver's remaining wealth from future loss, and this is a return in itself. For example, a person was going to suffer a loss of £1,000, but by giving £200 sadaqah he is protected from that loss. He has, in effect, been given £800. Become a Skilled Spender Moreover, Allāh ta'ālā will reward the person in the hereafter too and will multiply his reward according to the same principles mentioned above, i.e. if a person spends £1 , Allāh ta'ālā will reward him for spending at least £10, and thereafter more according the level of sincerity and sacrifice. Allāh ta'ālā uses a beautiful example to illustrate how He multiplies the reward for spending in His path: The example of those who spend in the way of Allāh is just like a grain that produced seven ears, each ear having a hundred grains; and Allāh multiplies [the reward further] for whom He wills. Allāh is All-Embracing, All-Knowing. (2:261) Allāh ta'ālā compares the reward of spending in His path to planting a single grain, which produces a plant bearing seven hundred grains. Allāh ta'ālā repays a person who spends with sincerity in His path and patiently bears any difficulties involved, by giving a reward in the hereafter equal to having spent seven hundred times the amount that was actually spent. Further, at a time of His choosing He rewards the giver with seven hundred times the original amount in this very world. And that is not all: Allāh ta'ālā gives even more when He wills. Allāh ta'ālā's use of a similitude in this verse, instead of just saying that He will give a seven-hundred-fold reward, provides us with a number of important lessons related to spending in the path of Allāh ta'ālā: 1) A seed will only germinate and grow if the ground it is sown in is fertile. Similarly, sadaqah will only produce reward and an increase in wealth if it is spent on a proper and deserving cause. 2) The seed must not be rotten but must be healthy and sound. Similarly, the wealth given in sadaqah must not be harām, but must have been acquired by halāl means. 3) The person sowing the seed must be proficient in planting. He must know how to plough the ground, how deep to sow the seed, how to water it etc. Similarly, the person giving sadaqah must be proficient in the masā'il related to spending. So sadaqah will only produce a seven-hundred-fold harvest when the 'ground' and the 'seed' are sound and the giver is a competent 'farmer'. And it is only then that sadaqah will be a true investment for the future. May Allāh ta'ālā grant us all the ability to spend in His path and earn the vast rewards He has promised in both worlds. Āmīn. © Riyādul Jannah (Vol. 18 No. 5, May 2009)

What is the ruling for celebrating ashura and is it correct to say the ummayyads introduced this? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Fasting on the day of Ashura (10th of Muharram) is a beloved Sunnah of Rasulullah Sallallalhu Alayhi Wasallam. Rasulullah Sallallalhu Alayhi Wasallam emphasized greatly on the virtue and significance of this day. Some virtues are as mentioned hereunder: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُ تِسْعَ ذِي الْحِجَّةِ، وَيَوْمَ عَاشُورَاءَ، وَثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَالْخَمِيسَ The Messenger of Allah (ﷺ) used to fast the first nine days of Dhul-Hijjah, Ashura’ and three days of every month, that is, the first Monday (of the month) and Thursday.[1] صِيَامُ يَوْمِ عَاشُورَاءَ، إِنِّي أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ Fast the Day of Ashura, for indeed I anticipate that Allah will forgive (the sins of) the year before it.”[2] مَا رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا اليَوْمَ، يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ يَعْنِي شَهْرَ رَمَضَانَ I never saw the Prophet (ﷺ) seeking to fast on a day more (preferable to him) than this day, the day of ‘Ashura’, or this month, i.e. the month of Ramadan.[3] However, to believe that the Umayyads introduced this is a misconception made by the Shia. Sayyidina Husain Radhiallahu Anhu, the son of Ali Radhiallahu Anhu was martyred on this very day in the year 61 A.H at the incident of Karbala. Hence, they tend to celebrate this day as a commemoration for Sayyyidina Husain Radhiallahu Anhu. The day of Ashura and its significance was introduced much before the death of Husain Radhiallahu Anhu. This is proven by many Ahadith and by Rasulullah Sallalllahu Alayhi Wasallam himself who passed away in 11 A.H.: قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْمَدِينَةَ فَوَجَدَ الْيَهُودَ يَصُومُونَ يَوْمَ عَاشُورَاءَ فَسُئِلُوا عَنْ ذَلِكَ فَقَالُوا هَذَا الْيَوْمُ الَّذِي أَظْهَرَ اللَّهُ فِيهِ مُوسَى وَبَنِي إِسْرَائِيلَ عَلَى فِرْعَوْنَ فَنَحْنُ نَصُومُهُ تَعْظِيمًا لَهُ . فَقَالَ النَّبِيُّ صلى الله عليه وسلم ” نَحْنُ أَوْلَى بِمُوسَى مِنْكُمْ ” . فَأَمَرَ بِصَوْمِهِ Allah’s Messenger (ﷺ) came to Medina, he found the Jews observing the fast on the day of Ashura. They (the Jews) were asked about it and they said: It is the day on which Allah granted victory to Musa and (his people) Bani Isra’il over the Pharaoh and we observe fast out of gratitude to Him. Upon this the Messenger of Allah (ﷺ) said: We have a closer connection with Musa than you have, and he (Allah’s Messenger ﷺ) commanded to observe fast on this day.[4] كَانُوا يَصُومُونَ عَاشُورَاءَ قَبْلَ أَنْ يُفْرَضَ رَمَضَانُ، وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الكَعْبَةُ ، فَلَمَّا فَرَضَ اللَّهُ رَمَضَانَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ شَاءَ أَنْ يَصُومَهُ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَنْ يَتْرُكَهُ فَلْيَتْرُكْهُ» The people used to fast on ‘Ashura (the tenth day of the month of Muharram) before the fasting of Ramadan was made obligatory. And on that day the Ka`ba used to be covered with a cover. When Allah made the fasting of the month of Ramadan compulsory, Allah’s Messenger (ﷺ) said, “Whoever wishes to fast (on the day of ‘Ashura’) may do so; and whoever wishes to leave it can do so.”[5] أَرْسَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ: «مَنْ أَصْبَحَ مُفْطِرًا، فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ وَمَنْ أَصْبَحَ صَائِمًا، فَليَصُمْ»، قَالَتْ: فَكُنَّا نَصُومُهُ بَعْدُ، وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ العِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ “The Prophet (ﷺ) sent a messenger to the village of the Ansar in the morning of the day of ‘Ashura’ (10th of Muharram) to announce: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’ “She (the narrator Rubayyi Bint Muawwiz) further said, “Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for, he was given those toys till it was the time of the breaking of the fast.”[6] كَانَ يَوْمُ عَاشُورَاءَ تَصُومُهُ قُرَيْشٌ فِي الجَاهِلِيَّةِ، وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُهُ فَلَمَّا قَدِمَ المَدِينَةَ صَامَهُ وَأَمَرَ بِصِيَامِهِ [ص:25]، فَلَمَّا نَزَلَ رَمَضَانُ كَانَ رَمَضَانُ الفَرِيضَةَ، وَتُرِكَ عَاشُورَاءُ، فَكَانَ مَنْ شَاءَ صَامَهُ وَمَنْ شَاءَ لَمْ يَصُمْهُ» During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of ‘Ashura’, and the Prophet (ﷺ) himself used to observe fasting on it too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on ‘Ashura’ was given up, and who ever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast.[7] It is evident that the fasting of Ashura was introduced even before Rasulullah Sallallahu Alayhi Wasallam’s time. This was originally the obligatory fast before fasting in the month of Ramadan was introduced. Allamah Ibn Katheer Rahimahullah also mentions the corrupt beliefs of the Shias on the day of Ashura in his Tareekh whilst discussing the death of Sayyidina Husain Radhiallahu Anhu: وَقَدْ أَسْرَفَ الرَّافِضَةُ فِي دَوْلَةِ بَنِي بُوَيْهٍ فِي حُدُودِ الْأَرْبَعِمِائَةٍ وَمَا حَوْلَهَا فَكَانَتِ الدَّبَادِبُ تُضْرَبُ بِبَغْدَادَ وَنَحْوِهَا مِنَ الْبِلَادِ فِي يَوْمِ عَاشُورَاءَ، وَيُذَرُّ الرَّمَادُ وَالتِّبْنُ فِي الطُّرُقَاتِ وَالْأَسْوَاقِ، وَتُعَلَّقُ الْمُسُوحُ عَلَى الدَّكَاكِينِ، وَيُظْهِرُ النَّاسُ الْحُزْنَ وَالْبُكَاءَ، وَكَثِيرٌ مِنْهُمْ لَا يَشْرَبُ الْمَاءَ ليلتئذٍ مُوَافَقَةً لَلْحُسَيْنِ لَأَنَّهُ قتل عطشاناً. ثم تخرج النساء حاسرات عن وجههن يَنُحْنَ وَيَلْطِمْنَ وُجُوهَهُنَّ وَصُدُورَهُنَّ، حَافِيَاتٍ فِي الْأَسْوَاقِ إِلَى غَيْرِ ذَلِكَ مِنَ الْبِدَعِ الشَّنِيعَةِ، وَالْأَهْوَاءِ الْفَظِيعَةِ، وَالْهَتَائِكِ الْمُخْتَرَعَةِ وَإِنَّمَا يُرِيدُونَ بِهَذَا وَأَشْبَاهِهِ أَنْ يُشَنِّعُوا عَلَى دَوْلَةِ بَنِي أُمَيَّةَ، لَأَنَّهُ قتل في دولتهم. وَقَدْ عَاكَسَ الرَّافِضَةَ وَالشِّيعَةَ يَوْمَ عَاشُورَاءَ النَّوَاصِبُ من أهل الشَّام، فكانوا إلى يَوْمِ عَاشُورَاءَ يَطْبُخُونَ الْحُبُوبَ وَيَغْتَسِلُونَ وَيَتَطَيَّبُونَ وَيَلْبَسُونَ أَفْخَرَ ثِيَابِهِمْ وَيَتَّخِذُونَ ذَلِكَ الْيَوْمَ عِيدًا يَصْنَعُونَ فِيهِ أَنْوَاعَ الْأَطْعِمَةِ، وَيُظْهِرُونَ السُّرُورَ وَالْفَرَحَ، يُرِيدُونَ بِذَلِكَ عِنَادَ الرَّوَافِضِ وَمُعَاكَسَتَهُمْ The Rafidah (Shia) transgressed the bounds in the Buyid Dynasty around the year 400. Drums would be beaten in Baghdad etc on the day of ‘Ashura, and ashes and crushed wheat would be dispersed on the roads and markets. Haircloths would be hung in the stores, and the people would show grief and tears, and many of them would not drink water on that night in imitation of Husain as he was killed while thirsty. Then the women would come out exposing their faces, wailing, striking their faces and their chests, walking barefooted in the markets. And other such revolting innovations and repulsive fancies and innovated violations [would take place]. They only intended by this and the likes of this to disfigure the Umayyad Dynasty, because he was killed during their reign. The Nawasib from the people of the Levant did the reverse of the Rafidah and Shi’ah on the day of ‘Ashura. Thus they would leading up to the day of ‘Ashura cook crops and bathe and apply fragrance and wear their best clothing and they would treat that day as an Eid, preparing various dishes on it, and they would display happiness and delight; intending thereby to spite the Rawafid and do the opposite of them.[8] It is important to note that when fasting on the day of Ashura, one should combine a fast either on the day before it or after it in order to avoid imitation of the Jews.[9] And Allah Ta’āla Knows Best AbdulMannan Nizami Student Darul Iftaa Chicago, IL, USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] 2437 – حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الْحُرِّ بْنِ الصَّيَّاحِ، عَنْ هُنَيْدَةَ بْنِ خَالِدٍ، عَنِ امْرَأَتِهِ، عَنْ بَعْضِ، أَزْوَاجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَتْ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُ تِسْعَ ذِي الْحِجَّةِ، وَيَوْمَ عَاشُورَاءَ، وَثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَالْخَمِيسَ» (أبو داود) [2] 752 – حَدَّثَنَا قُتَيْبَةُ، وَأَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ، قَالاَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ غَيْلاَنَ بْنِ جَرِيرٍ، عَنْ عَبْدِ اللهِ بْنِ مَعْبَدٍ، عَنْ أَبِي قَتَادَةَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: صِيَامُ يَوْمِ عَاشُورَاءَ، إِنِّي أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ. (ترمذي) [3] صحيح البخاري (3/ 44) حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنِ ابْنِ عُيَيْنَةَ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي يَزِيدَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «مَا رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا اليَوْمَ، يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ يَعْنِي شَهْرَ رَمَضَانَ» [4] [صحیح مسلم، کتاب الصیام، باب فضل یوم عاشورا، مکتبة رحمانیة] [5] صحيح البخاري (2/ 148) حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، وحَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنِي عَبْدُ اللَّهِ هُوَ ابْنُ المُبَارَكِ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ أَبِي حَفْصَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانُوا يَصُومُونَ عَاشُورَاءَ قَبْلَ أَنْ يُفْرَضَ رَمَضَانُ، وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الكَعْبَةُ [ص:149]، فَلَمَّا فَرَضَ اللَّهُ رَمَضَانَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ شَاءَ أَنْ يَصُومَهُ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَنْ يَتْرُكَهُ فَلْيَتْرُكْهُ» [6] صحيح البخاري (3/ 37) حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ المُفَضَّلِ، حَدَّثَنَا خَالِدُ بْنُ ذَكْوَانَ، عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ، قَالَتْ: أَرْسَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ: «مَنْ أَصْبَحَ مُفْطِرًا، فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ وَمَنْ أَصْبَحَ صَائِمًا، فَليَصُمْ»، قَالَتْ: فَكُنَّا نَصُومُهُ بَعْدُ، وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ العِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ [7] صحيح البخاري (6/ 24) حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ، قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: «كَانَ يَوْمُ عَاشُورَاءَ تَصُومُهُ قُرَيْشٌ فِي الجَاهِلِيَّةِ، وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُهُ فَلَمَّا قَدِمَ المَدِينَةَ صَامَهُ وَأَمَرَ بِصِيَامِهِ [ص:25]، فَلَمَّا نَزَلَ رَمَضَانُ كَانَ رَمَضَانُ الفَرِيضَةَ، وَتُرِكَ عَاشُورَاءُ، فَكَانَ مَنْ شَاءَ صَامَهُ وَمَنْ شَاءَ لَمْ يَصُمْهُ» صحيح البخاري (6/ 24) حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، كَانَ عَاشُورَاءُ يُصَامُ قَبْلَ رَمَضَانَ فَلَمَّا نَزَلَ رَمَضَانُ قَالَ: «مَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ» [8] [البدایة والنھایة، سنة احدی وستین، فصل فی الاخبار بمقتل الحسین بن علی رضی اللہ عنہ، ج۸، ص٣٦٩، دار ابن رجب] قِيلَ وَكَانَ عُمُرُ الْحُسَيْنِ يَوْمَ قُتِلَ خَمْسًا وَخَمْسِينَ سَنَةً، وَقِيلَ: قُتِلَ وَهُوَ ابْنُ إِحْدَى وَسِتِّينَ، وَلَيْسَ بِشَيْءٍ. وَكَانَ قَتْلُهُ يَوْمَ عَاشُورَاءَ سَنَةَ إِحْدَى وَسِتِّينَ [الكامل في التاريخ، سنة احدی وستین من الھجرة، ج۳، ص۱۳۱، دار الحدیث] [9] 133 – (1134) وحَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي إِسْمَاعِيلُ بْنُ أُمَيَّةَ، أَنَّهُ سَمِعَ أَبَا غَطَفَانَ بْنَ طَرِيفٍ الْمُرِّيَّ، يَقُولُ: سَمِعْتُ عَبْدَ اللهِ بْنَ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا، يَقُولُ: حِينَ صَامَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ عَاشُورَاءَ وَأَمَرَ بِصِيَامِهِ قَالُوا: يَا رَسُولَ اللهِ إِنَّهُ يَوْمٌ تُعَظِّمُهُ الْيَهُودُ وَالنَّصَارَى فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَإِذَا كَانَ الْعَامُ الْمُقْبِلُ إِنْ شَاءَ اللهُ صُمْنَا الْيَوْمَ التَّاسِعَ» قَالَ: فَلَمْ يَأْتِ الْعَامُ الْمُقْبِلُ، حَتَّى تُوُفِّيَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (مسلم) وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: صُومُوا التَّاسِعَ وَالعَاشِرَ وَخَالِفُوا اليَهُودَ. (ترمذي) Imam Ahmad bin Hanbal rahimahullah narrates on the authority of Abdullah ibn Abbas radiallahu ta’ala anhuma that Rasulullah sallallahu alayhi wa sallam said, “Fast on the day of ‘Aashuraa, and also fast the day before or the one after to differ from the way of the Jews.” However, Rasulullah sallallahu alayhi wa sallam passed away before the coming of the next ‘aashuraa. This hadith teaches us that fasting on the 10th of Muharram is a sunna of our blessed Prophet sallallahu alayhi wa sallam, and it is mustahab, i.e. desirable, to fast on the 9th or the 11th as well. [10][Hans Wehr pg, 523] السَّيْفُ: الَّذِي يُضربُ بِهِ مَعْرُوفٌ، وَالْجَمْعُ أَسْيَافٌ وسُيُوفٌ وأَسْيُفٌ؛ عَنِ اللِّحْيَانِيِّ؛ وأَنشد الأَزهري فِي جَمْعِ أَسْيُفٍ: كأَنهم أَسْيُفٌ بِيضٌ يَمانِيةٌ، … عَضْبٌ مَضارِبُها باقٍ بِهَا الأُثُرُ واسْتَافَ القومُ وتَسايَفُوا: تَضَارَبُوا بِالسُّيُوفِ. وَقَالَ ابْنُ جِنِّي: اسْتَافُوا تَناولوا السُّيوفَ كَقَوْلِكَ امْتَشَنُوا سُيُوفَهم وامْتَخَطوها، قَالَ: فأَما تَفْسِيرُ أَهل اللُّغَةِ أَنَّ اسْتَافَ القومُ فِي مَعْنَى تَسايَفُوا فَتَفْسِيرُهُ عَلَى الْمَعْنَى كَعَادَتِهِمْ فِي أَمثال ذَلِكَ [لسان العرب،ج٤، ص٧٧٤، دار الحدیث] السَّيْفُ، الَّذِي يُضْرَبُ بِهِ، م مَعْرُوفٌ، وأسْمَاؤُهُ تُنِيفُ علَى أَلْفٍ، وذَكَرْتُهَا فِي الرَّوْضِ الْمَسْلُوفِ فِيمَا لَهُ اسْمَانِ إِلَى الأُلُوفِ. ج:} أَسْيَافٌ، {وسُيُوفٌ، وَعَلَيْهِمَا اقْتَصَر الجَوْهَرِيُّ،} وأَسْيُفٌ، وهذِه عَن اللِّحْيَانِيِّ، {ومَسْيْفَةٌ، كَمَشْخَةٍ، وشاهدُ} أسْيُفٍ قَوْلُ الشاعِرِ، أَنْشَدَه الأًزْهَرِيُّ: (كأَنَّهُمْ أَسْيُفٌ بِيضٌ يَمَانِيَةٌ … عَضْبٌ مَشَارِبُهَا باقٍ بهَا الأُثُرُ) {وسَافَةُ،} يَسِيفُهُ: ضَرَبَهُ بِهِ، وَقد {سِفْتُهُ، فأَنَا} سَائِفٌ، نَقَلَهُ الجَوْهَرِيُّ، وَهُوَ قَوْلُ الفَرَّاءِ وَكَذَلِكَ: رَمَحْتُهُ، ونَقَلَهُ الكِسَائِيُّ أَيضاً. ورَجُلٌ سَائِفٌ: ذُو سَيْفٍ، نَقَلَهُ الجَوْهَرِيُّ [تاج العروس، ج۱۲، ص۲۹۱، دار الفکر] Source

Charity and Spending on One’s Family on Ashura QUESTION I would like to know whether spending on one’s family on the 10th of Muharram is an authenticated practice. If this is so, is it recommended to spend specifically on food and drink or will general gifts suffice. Also could these gifts be bought in advance with the intention of spending on one’s family on the 10th of Muharram? ANSWER In the name of Allah, Most Compassionate, Most Merciful, There are two types of narrations related in this regard. The first concerning the virtue of giving general charity on the 10th of Muharram (Ashura), and the second concerning the virtue of spending specifically on one’s family on this day. As far as general charity is concerned, it has been reported from the Companion Sayyiduna Abdullah ibn Amr ibn al-As (may Allah be pleased with him) that he said, “Whoever fasts on the 10th of Muharram (Ashura), it is as though he has fasted the entire year. And whoever gives charity on this day, it is like the charity of an entire year.” (Recorded by Imam Ibn Rajab al-Hanbali in his Lata’if al-Ma’arif from Abu Musa al-Madini) As for spending and being generous on one’s family, the Messenger of Allah (Allah bless him & give him peace) is reported to have said, “One who generously spends on his family on the 10th of Muharram (Ashura), Allah will be generous on him for the entire year.” (Recorded by Imam Ibn Rajab al-Hanbali in his Lata’if al-Ma’arif from Tabarani in his al-Awsat and Al-Bayhaqi in his Shu’ab al-Iman) These and other narrations indicate that one should be generous on one’s family and dependants and spend more on them by providing more food and other items on this day as compared to other days. One may give cash, food and drink, or any other item of gift. Although some scholars consider these narrations to be weak (dha’if), many others like Imam al-Bayhaqi, Hafidh al-Iraqi and Ibn Hibban have accepted them as reliable. Imam Ibn Rajab al-Hanbali relates from Imam Ahmad ibn Hanbal (Allah have mercy on him) that he did consider some basis for them. He also quotes Sufyan ibn Uyayna (Allah have mercy on him) as saying, “I have practiced this [spending on the family] for fifty or sixty years, and have found nothing but good in it.” (Lata’if al-Ma’arif P 64) Moreover, even if considered weak, scholars generally agree on the permissibility of acting upon weak narrations for virtuous actions, as long as they are not fabricated (mawdu’). As such, in conclusion, it would be virtuous and rewarding to spend more on one’s family on the 10th of Muharram. One may provide more food and drink or any other item. However, this practice should not be considered as firmly established, and thus, one should avoid attaching extra significance to it. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Respected Brothers Abu Hafsat & Aamifi, Assalaamu 'alaykum warahmatullah We have merged all the hadith you have posted into one topic to which you may add Jazaakallaahu khayran for your valued contribution

MYANMAR - A Letter from Rohingya More than 270,000 Rohingyans, a large percentage of them women and children, have fled Myanmar in the last two weeks. [Mohammad Ponir Hossain/Reuters] A resident of Myanmar's Rakhine State discusses daily life and the abuses and attacks Rohingyans endure. “For all my life, all 24 years of it, I've been a prisoner in this open air jail you know as Rakhine State. I was born in Myanmar, as were my parents, but my citizenship was snatched away before I was even conceived. We're facing extinction, and unless the international community stands with us, one of the most persecuted people in the world, we will face genocide and you, you will all be a party to it. My movement, education, access to healthcare and career have been heavily restricted because of my ethnicity. I'm banned from working in the government, denied the right to pursue higher education, barred from visiting the capital, Yangon, and even stopped from leaving northern Rakhine State. I'm subjected to the worst form of discrimination, all because I'm a Rohingyan Muslim. For years, my people, who have been denied their most basic rights, are killed on a near daily basis. Shot dead in plain sight, forcibly and systematically made homeless, our homes razed in front of our very eyes; we're the victims of a brutal state. For you to fully appreciate what our conditions are like, I'm going to use an analogy: imagine a mouse stuck in a cage with a hungry cat. That's what it's like for the Rohingyans. Our only method of survival is to run, or hope someone helps us get out. For those of us that have remained, there's a systematic campaign to separate us from the wider Rakhine community. We're called "Kalar" [a slur often used against Muslims] by Buddhists to our faces. Whether you're a child or an old man, no one escapes the abuse. We face discrimination at schools and at hospitals, and there's been a boycott campaign by Buddhists to avoid us at all costs. "Only buy from Buddhists," they say. "If you give a penny to a Buddhist, they'll help build a Pagoda (temple), but if you give a penny to a Muslim, they'll build a mosque." These kinds of comments, they've become the norm and helped encourage Buddhist extremists to attack us. When Aung San Suu Kyi, a Noble Peace Prize winner, won parliamentary elections in 2015 and ended half a century of dominance by the military, we had high hopes change was coming. We were confident that this woman, hailed as a beacon of democracy, would end our abuse and oppression. Sadly, it soon became clear that not only would she not be our voice, she would ignore our suffering. Her silence showed she was complicit in the violence. In the end, she failed us; our last hope, failed us. In 2012, a huge number of the Rohingya were slaughtered in one of the worst bouts of communal violence. Around 140,000 were internally displaced, an event that would repeat itself in 2016. Shot, slaughtered, and burned alive in front of their families, the violence last October would give rise to the Arakan Rohingya Salvation Army (ARSA), a small group of men who decided to defend themselves and fight back. Armed with just sticks and stones, they knew they couldn't fend off the well-equipped Myanmar army but they tried nonetheless. Still, now our sisters and mothers are forced to give birth in paddy fields as we run for our lives in this violence that you say is between two equal sides. It is not. Children being shot at as they flee and women's bodies floating in rivers is not an equal fight. We're facing extinction, and unless the international community stands with us, one of the most persecuted people in the world, we will face genocide and you, you will all be a witness to it. The author of this letter has requested anonymity due to fear of attacks from the government. He spoke to Al Jazeera's Faisal Edroos. The plight of the Rohingyan Muslims has reached critical levels. Our URGENT appeal is to assist in providing aid to the refugees fleeing persecution. Kindly assist our Rohingyan brethren in their desperate hour of need. Jazakallah Khayr! Banking Details Nedbank, Argyle Road (131426) Jamiatul Ulama (KZN) Relief Account Account Number: 1355 154049 Reference: Rohingya (Lillah and Zakaat) Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport Durban, South Africa

Very interesting reading indeed! Jazaakillaahu kharaa

Assalaamu 'alaykum warahmatullaah sister Bint e Aisha Can I have the source of the above info as I find it a bit confusing and would like further clarification

Q. In Hajj, on the days of pelting, I noticed that people stand and make Dua after pelting. Is there any basis to it? (Question published as received telephonically) A. It is Sunnah to stand and make Dua after pelting the first and second Jamarah on all the days of pelting. However, there is no basis of standing and making Dua after pelting the third Jamarah on all the days of pelting. After pelting the third Jamarah, one should simply walk away making Dua. (Shaami 2/521) Note: In fulfilling the Sunnah requirement above, one should ensure that no harm or obstruction is caused to anyone in the process. 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.) Fatwa Department Jamiatul Ulama (KZN)