ummtaalib

Question 1. The Nafaqah of the Mutallaqah during Iddah: What constitutes Nafaqah? How will this be calculated? 2. Islamically, can ex-wife make any other financial claim besides Sukna and Nafqah? 3. A father is required to pay Nafaqah for his child after divorce; however what exactly constitutes Nafaqah of the child? (food, clothes, etc.) Please specify all items with Hanafi references. 4. From an Islamic point of view, till what age is the father required to provide Nafaqah for his son? 5. After Iddah, the responsibility of the Sukna and Nafaqah of the female (ex-wife) reverts back to the female’s father (where he is alive). As the child is under two years old, the mother has the right of custody. If you have stated above that the Nafaqah of the child includes accommodation then in real life terms how would this work if the ex-wife’s father is providing accommodation for his daughter (the ex-wife) yet the ex-husband is to also provide accommodation for the child when they are living together? 6. From where will the Child benefit be met? If the child owns money, will the nafqah be met from his money? 7. According to Fataawa Rahimiyyah if the child is Ghani the Nafaqah of the child will be paid for from the child’s money. Does this include the child benefit that has been saved for the child? i.e. if the father has some of the child benefit saved up can he give the child benefit savings to the child or the child’s mother as Nafaqah for the child? 8. Does child benefit count towards the Nafaqah of the child when the father is a tax payer? (paying in excess of £500 a month) i.e. if the mother is receiving the child benefit can the father deduct the amount of the child benefit from the Nafaqah as he is paying tax from which the child benefit is being paid. 9. If the child benefit has been saved by the father in an account on his name (and he has also been spending on the child from one of his two accounts) can this money be used by the father to spend as Nafaqah on the child after divorce? If it can be used prior to divorce can or cannot it be used by the father after divorce? 10. If the answer to question 9 is negative – If the Ex-Husband has an account on his name in which the child benefit is deposited and from one of two accounts (both on his name) he spends on the child how will it be calculated how much has been used prior to the divorce. The child eats regular food hence his expenses fall within the general shopping expenses and are not separate. 11. What is the Islamic position on custody of boys? 12. If the mother refuses to transfer custody of the child at the age of seven, is the father liable to continue providing Nafaqah to the mother for the child? Answer: In the name of Allah, the most Beneficent, the most Merciful. In the Holy Qur’an Allah has said: “And if they are pregnant, spend on them till they give birth to their child…” (Surah Talaq v.6) According to Imam Abu Hanifa nafqah or maintenance is obligatory on the husband if the: Divorcee is pregnant If a woman has been given a revocable divorce If a woman has been given three talaqs or an irrevocable divorce. (Maariful Qur’an p.510 v.8 & Raddul Muhtar p.333 v.5) The word Nafqah includes shelter, food, clothes and in this day and age the paying of all the bills. The Shariah dictates that the wife has an irrevocable right to the following three things; 1. Food must be sufficient for her. 2. Clothing – she must have a least two full sets of clothes. 3. Housing- she must at least have a room, which ensures her privacy. (Al- Ikhtiyar p.229 v.4 & Raddul Muhtar p.278 v.5) Regarding the nafqah Allah says: “A man of vast means should spend according to his vast means. And anyone whose sustenance is limited should spend from whatever Allah has given to him.” (Surah Talaq v.7) If both the husband and wife are rich, then the wife will receive the nafqah of rich people. If they both are poor, she will receive that of the poor. If the husband is poor and the wife is from a rich family or vice versa…then according to the mufta bihi opinion, the wife will receive maintenance that is of an average quality.” (Raddul Muhtar p.284 v.5) Answer 2 The cause for nafqah to be obligatory is based on “restriction of one’s subordinates”, i.e. if someone is being restricted in order to fulfil another’s rights, their maintenance is obligatory upon the one who is restraining. (Bahrur Raaiq p.188 v.4) Therefore, the conclusion we can come to is that the wife cannot make any other financial claims besides the nafqah. (Aapke Masaail p.425 v.5) Answer 3 Nafqah includes shelter, food and clothes. (Al- Ikhtiyar p.229 v.4 & Raddul Muhtar p.278 v.5) Answer 4 Nafqah is obligatory on the son until he reaches the age of puberty. However, if the mature son has some disabilities which stops him from earning a living himself or a mature son is seeking knowledge and he has no source of income, then it will still be obligatory on the father to financially maintain him. (Ahsanul Fatawa p.463 v.5) Answer 5 You are still be obliged to make a contribution to the living costs of your son in terms of the rent, bills etc… even though the accommodation or the itself shelter may have been provided by your ex wife’s father. Answer 6 If the child has money, the nafqah first of all will be met from his money and thereafter by the father. (Fatawa Rahimiyah p.451 v.8) Answer 7 Child benefit is given to the parents or guardian for the child. Thus, it can be given as nafqah to the child. Answer 8 Yes, you will be allowed to deduct the amount of the child benefit from the nafqah. Answer 9 It is permissible to use the child benefit of one’s son as long as one is not bein wasteful or extravagant with it. Saaiduna Abdullah Ibn Amr narrates that a man came to the Prophet of Allah and said: “I am poor, I do not have anything, and I have an orphan (under my care).” He said: “Eat from the wealth of your orphan, without being extravagant or wasteful or using it for trade.” (Sunan Abu Dawuud, Sunan Nasai and Sunan Ibn Majah) Regarding this question, it will be permissible to use the child benefit which you have saved as nafqah after the divorce. Answer 10 N/A. Answer 11 The mother has a right of custody for a boy until the child is capable of taking physical care of himself, for instance the child should be able to feed himself and go to the toilet by himself etc…This is approximately at seven years old, and the fatwa has been issued on this age. In case of a girl, the mother has custody for her until she has reached the age of puberty, which has been declared at nine years old. (Raddul-Muhtar p.252-265 v.5, Ahsanul Fatwa p458-459v.5) It should also be borne in mind that the boy remains in his father’s custody until puberty, at which point he has a choice to whom he wants to live with or perhaps he may wish to live by himself. The girl on the other hand will remain with the father until she gets married. (Fatawa Hindiyyah p542 v.1) Answer 12 Nafqah will be obligatory for the son until he reaches the age of puberty. (Ahsanul Fatawa p.463 v.5) The wife however, would be sinful for her actions. Allah in the Holy Qur’an has said, “As for those who disobey Allah and His Messenger and transgress His limits, we will admit them into a Fire, remaining in it timelessly, forever. They will have a humiliating punishment.” (Surah Nisa v.14) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Question I want to know why it is prohibited for women to cut hair. I have long hairs and Iam a working women, and I find greate dificulty in managing such long hairs between various works of home and out side. I decided to cut short them but in your website I read that it is prohibited, so Iam hesited do the same, but I want to know why it is prohibeted. I will be very greate full for your replay. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh Allah Ta’ala has created human beings in the best of forms. In Surah At-Teen verse 4, Allah Ta’ala states: Indeed we have created human beings in the best stature. In reference to Faydhul Qadeer (vol, 6, pg 312) with the reference of Tabraani, Ibn Amr ibn Aas (Radiallahu Anhu) reports that Rasullah (صلى الله عليه وسلم) forbade free women from cutting their hair up till their shoulders. 1) Nabi (صلى الله عليه وسلم) states: Allah Ta’ala has cursed those men who imitate women and those women who imitate and resemble men. (Bukhari) (Mishkat pg 38). It is clearly understood through this hadith that the curse of Allah is upon those men and women who imitate the opposite gender. 2) The illustrious Fuqaha mention that a woman who cuts her hair will be sinful and cursed. In Bazzaziyah it is recorded that a woman who cuts her hair will be sinful and cursed even if she does so with the permission of her husband (Raddul Muhtar, vol 6, pg 7-8) We would like to bring to your attention that there has been a misconception regarding the permissibility of women cutting their hair. Those who claim that it is permissible for women “cutting their hair”, use as proof a narration found in Muslim (vol 1, pg 184) where the foster brother’s son and the foster brother of Aa’isha (radiallahu anha) came to her to enquire regarding the ghusl of Rasullah (sallalhu alayhi wasallam). In this narration, the narrator explains, the wives of Nabi (صلى الله عليه وسلم) use to tie their hair like a Wafrah. I.e. they use to gather their hair and plait it into a bun above the neck. The reason for doing so was that when making ghusl they could wash their back and the water would not drip. The people who claim that it is permissible for women to cut their hair use as proof the word AKHZ which is found in the above mentioned hadith. They incorrectly translate it as ‘cutting’. However the correct meaning of AKHZ in the context of this hadith it will be in the meaning of “to hold and tie” and will not mean to “cut”. Respected Sister, you have stated that with long hair you find it difficult managing doing various works. This however is not a valid excuse in the light of Shariah to cut your hair. A simple solution to your problem will be for you to gather your hair and plait it. And Allah knows best Wassalam Ml. Ya'qoob Dadabhai, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah Source

Part 2 Q. When we give Zakaat to our relatives is it essential to inform them that it is from the Zakaat money? Because when we inform them they are reluctant to take it. Hence please explain. A. It is not necessary to inform them that it is Zakaat. As long as they are deserving recipients of Zakaat, the Zakaat will be discharged. You should note that you cannot give Zakaat to your ascendants, descendants or spouse. Q. If I bought a property without a specific intention of reselling and after a few Months or years I decide to sell the property, do I have to now pay Zakaat on the property? A. In principle, property purchased with the specific intention to resell at the time of sale is Zakaatable as the property will be considered as stock in trade. However, if there was no specific intention to resell the property at the time of sale but an intention to resell the property was made after the sale, then the property will only be Zakaatable if the intention to resell the property is tied with taking actionable steps in selling the property, for e.g. by listing or advertising the property. (Al-Fiqhul Islaami Waadillatuhu 3/1868) By merely making an intention of selling the property without taking actionable steps in selling the property, the property will not be Zakaatable, for e.g. by having an intention to resell the property only if a buyer is found. (Shaami 1/128) Q. Salaams. If my child who is 1 year old was given a gift of a Kruger coin by his grandparents, then who pays the Zakaat on this? The non-baaligh child or his parent? Jazakallah A. If your child received a Kruger coin as a gift, the Kruger coin belongs to them. Hence, Zakaat is not obligatory on them as they are not mature (Baaligh). Therefore, your child will not have to discharge the Zakaat of it and neither will you have to on their behalf until they become mature (Baaligh) and fulfil the criteria of discharging Zakaat. Q. If a person did not pay Zakaat on lost or stolen wealth, is he liable to pay Zakaat on the lost and stolen wealth? If the wealth was not lost or stolen, it was spent after Zakaat on that wealth become compulsory on him, does he still have to pay its Zakaat? Is there any difference between the two of them? A. In principle, Zakaat does not remain compulsory on wealth that was lost and stolen after Zakaat had become compulsory upon it (Halaak). However, Zakaat remains compulsory upon wealth that was used or spent (Istihlaak) after Zakaat became compulsory upon it. The difference is that in the case of wealth being lost or stolen, there remained no means of benefitting from it, thus Zakaat does not remain compulsory upon it. Whereas, in the case of wealth being used or spent after Zakaat became compulsory upon it, a person had the means of benefitting from it and hence, Zakaat remains compulsory. (Shaami 2/361) Note: One should discharge his/her Zakaat timeously and not use the excuse of wealth being lost or stolen without valid grounds to avoid the discharging of Zakaat. In fact, to delay the discharging of Zakaat without a valid reason is sinful. Q. A woman lost her jewellery 20 years ago. Whilst moving houses, she found that very same jewellery which she had lost. Does she now have to pay Zakaat on the lost jewellery for the past 20 years? A. In the enquired case, if the woman lost her jewellery 20 years ago and had no hope of finding it, Zakaat on the jewellery was not compulsory upon her for the past 20 years. (Shaami 2/226) However, since she has now found her lost jewellery, Zakaat will be compulsory upon her only for the current year if she is paying zakat. Q. A person did not pay Zakaat on her jewellery for the past ten years. Now, all the jewellery has been stolen. Does it still remain compulsory upon her to pay Zakaat on the jewellery for the past ten years? In principle, Zakaat does not remain compulsory upon wealth that has been stolen or lost. Hence, if a person did not discharge the Zakaat on her jewellery and it was later stolen or lost, the Zakaat on that jewellery will no longer be compulsory to discharge. (Shaami 2/361) Q. Can we use Zakaat money to assist in the burial and funeral expenses of the deceased who did not own anything and did not leave anything for his heirs? The deceased family does not own anything as well? One of the primary requisites of discharging ones Zakaat is to discharge it to an eligible recipient of Zakaat by making him the owner of it i.e. Tamleek (giving him full ownership of it) must take place. A deceased person does not have the capacity to take ownership, hence the requirement of Tamleek is not fulfilled irrespective of whether he was a Zakaat recipient or not. Hence Zakaat cannot be given to the deceased for his/her funeral and burial expenses. However, if the deceased’s family members qualify as recipients of Zakaat, then a person may give Zakaat to them and they may, in turn, use it for the funeral and burial expenses of the deceased if they wish. (Hindiyyah 6/392) Jamiatul Ulama (KZN) Council of Muslim Theologians

Taraweeh 8 or 20 rakat debate Resolved! Caught changing [Tahreef] the Daleel Proof Hadith of Tarawih

8 or 20 rakats? Best Video on the Issue of Taraweeh Prayer

QUESTIONS ON FASTING FROM A NON-MUSLIM QUESTION: I am from Northpine Christian college. I am conducting an assignment on Islamic rituals focusing on Ramadan. I understand that the background of your website is Islamic, I was wondering if you could answer some questions for the purpose of my assignment? Here are the questions, please answer in as much detail as possible. 1. Do you know the meaning of Ramadan? 2. Are you personally indulging in the ritual Ramadan? 3. What do you believe in the reason behind fasting- what does it accomplish? 4. Do you know what the Quran says about Ramadan? 5. Has the modern Islamic religion embraced Ramadan? 6. Do you think the 40 hour famine for charity reasons has any relation to Ramadan? ANSWER: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Thank you for your inquiry. We understand that you are looking to gain an understanding of Ramadan for your assignment at school. Here are the answers to your questions: 1. Yes, Ramadan is the name of the 9th month in the Hijri (Islamic) calendar. The name is derived from severe heat because when the months were named, the month of Ramadan happened to coincide with a hot time. 2. Yes, Muslims all over observe the month of Ramadan, whether working or studying. 3. The reason for fasting is made clear from the Quran (the Word of Allah), in the 2nd Chapter, Verse 183: “O you who believe! Fasting has been enjoined upon you as it was enjoined upon those before you that you may become God-fearing.” By saying “that you may become God-fearing” the Quran informs us that fasting increases in a person the ability to control and subdue his desires and abstain from sins. While learning to control the most basic aspect of our human needs, we also learn to take fasting to the next level by keeping the eyes, ears, and all other body parts free from sin. Then the next level of fasting is to fast in such a way that not only food, drink and sins are avoided but also unworthy or worldly concerns. So the purpose of fasting is to fear God that begins at the level of control over food and drink then proceeds to the limbs and then to the heart such that a person attains true consciousness of God at all times. Similarly there is a great benefit in fasting in that one experiences hunger and thirst and the plight of the poor. The month also makes us more generous, makes us want to share more, especially with the poor. Those that cannot fast due to old age or sickness with little to no chances of recovery offer compensation to the poor to make up for not fasting. So there are multiple personal and social benefits of fasting. 4. Yes, the Quran addresses both the obligation of fasting and the month of Ramadan in the 2nd Chapter, Verse 185: “The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” 5. Islam is not something that has to change or adapt therefore there is no “modern Islamic religion.” There is only Islam, and since Allah, Lord of the Worlds, has ordained fasting, we as Muslims fulfill this command. It has always been so that Muslims have fasted the month of Ramadan and even before us, previous communities of Prophets (peace be upon them all) were ordered to fast as well (see the verse mentioned in Answer #2). This does not mean that the fasting enjoined upon previous communities was the same in all respects, just that the command of fasting was given to them as well. The purpose of reminding Muslims of this is to give them psychological comfort since fasting naturally incurs some inconvenience but if such an inconvenience is faced by a large number of people it becomes easier to bear. [Adapted from Maariful Quran] 6. No, the fasting of Ramadan has no relation with the 40 hour famine for charity reasons. As mentioned in Answer #5 fasting is an act of worship that has been given to both Muslims and previous communities of Prophets (peace be upon them all). In conclusion, we also have a request for you. We invite you to read the 19th Chapter, Verses 16-37 of the Quran quoted below. It is from the chapter called Maryam (Mary) and it beautifully conveys the birth of Isa (Jesus) peace be upon him: 16. And mention in the Book (the Quran, O Muhammad, the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east. 17. She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrael (Gabriel)], and he appeared before her in the form of a man in all respects. 18. She said: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear Allah." 19. (The angel) said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son." 20. She said: "How can I have a son, when no man has touched me, nor am I unchaste?" 21. He said: "So (it will be), your Lord said: 'That is easy for Me (Allah): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by Allah).' " 22. So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem). 23. And the pains of childbirth drove her to the trunk of a date-palm. She said: "Would that I had died before this, and had been forgotten and out of sight!" 24. Then [the baby 'Isa (Jesus) or Jibrael (Gabriel)] cried unto her from below her, saying: "Grieve not! Your Lord has provided a water stream under you; 25. "And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you." 26. "So eat and drink and be glad, and if you see any human being, say: 'Verily! I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.'" 27. Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you have brought a thing Fariya (an unheard mighty thing). 28. "O sister (i.e. the like) of Harun (Aaron) [not the brother of Mûsa (Moses), but he was another pious man at the time of Maryam (Mary)]! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman." 29. Then she pointed to him. They said: "How can we talk to one who is a child in the cradle?" 30. "He ['Isa (Jesus)] said: Verily! I am a slave of Allâh, He has given me the Scripture and made me a Prophet;" 31. "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and Zakat, as long as I live." 32. "And dutiful to my mother, and made me not arrogant, unblest. 33. "And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!" 34. Such is 'Isa (Jesus), son of Maryam (Mary). (It is) a statement of truth, about which they doubt (or dispute). 35. It befits not (the Majesty of) Allah that He should beget a son [this refers to the slander of Christians against Allah, by saying that 'Isa (Jesus) is the son of Allah]. Glorified (and Exalted be He above all that they associate with Him). When He decrees a thing, He only says to it, "Be!" and it is. 36. ['Isa (Jesus) said]: "And verily Allah is my Lord and your Lord. So worship Him (Alone). That is the Straight Path. (Allah's Religion of Islamic Monotheism which He did ordain for all of His Prophets)." 37. Then the sects differed [i.e. the Christians about 'Isa (Jesus)], so woe unto the disbelievers [those who gave false witness by saying that 'Isa (Jesus) is the son of Allah] from the meeting of a great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire). We invite you to embrace Islam, to submit yourself to Allah Alone Who has no associate and neither a wife nor a son, and that Muhammad (salallahu alahi wa sallam) is His slave and Messenger. And Allah Ta’āla Knows Best Sohail ibn Arif, Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai.

Q: Upon whom is Zakaat compulsory? A: Zakat is compulsory on every sane, mature Muslim who is owner of Zakātable assets equivalent to the Nisaab after a passing of a lunar year. Q: Who is regarded to have Nisaab? A: A person who has Zakātable assets equivalent to or more than the Nisaab after deducting liabilities will qualify as a Nisaab holder. Q: What is Nisaab? A: The Nisaab is a threshold. One who possesses Zakātable assets equivalent to the Nisaab amount, will be regarded as a Nisaab holder and will have to check one lunar year later if he still possesses Nisaab amount to pay Zakaat. Q: What is the value of Nisaab? A: The Nisaab is the value of 612.36 grams of silver. Q: How much will I have to pay? A: One will have to give 2.5% of one’s total net assets. Q: What if one’s wealth fluctuates during the course of the year? A: It makes no difference whether one’s wealth increases or decreases during the course of the year. Only if one becomes insolvent then one’s Nisaab date will expire. Q: Is there Zakaat on one’s house and car? A: There is no Zakat on personal items which take the form of living necessity. e.g. a house, clothes, utensils, furniture, car and all household appliances without which life would fall into difficulty etc. Q: Is intention necessary? A: Intention at the time of giving Zakaat is a pre-requisite for the valid discharge of Zakaat. Q: Can a husband pay Zakaat on behalf of his wife? A: It is permissible to discharge somebody else’s Zakaat from one’s own wealth on condition one has approval and acknowledgement from the other party. Q: Is Zakaat compulsory on personal gold? A: Zakaat is compulsory on gold & silver in one’s ownership for whatever reason and whichever form. Q: Is Zakaat binding on cash in a bank account? A: Zakaat is obligatory on all cash whether in one’s physical possession or in a bank account. Q: Do I have to pay Zakaat on money I have given to a brother as a loan? A: Zakaat is compulsory on debt receivables arising from forwarding a loan or selling stock on credit. The total outstanding balance will be added to one’s gross assets. Q: I am in debt; do I deduct my debts when calculating Zakaat? A: Debts are deductible from your Zakatable total if they are to be repaid in full within the next 12 months. Debts not repayable at all in the next 12 months are NOT deductible. If debts are payable by instalment, then 12 months debt is deductible. Q: I have a business, on what value will I calculate Zakaat for my stock? A: One will pay Zakaat on the current market value of the stock of trade. Market value refers to the price that the consumer (i.e. the public) generally pays to obtain the item regardless of whether one purchased it for a higher price or lower price and regardless of whether one is selling it for a higher price or lower price. The one who is involved in a retail business will calculate Zakat according to the retail market value of the stocks. The one who is involved in a wholesale business will calculate his Zakat according to the wholesale market value of the stock. The one who sells goods in retail and wholesale will calculate Zakat according to a value that is between the retail and wholesale value. (Jadeed Fiqhi Masail, Vol.1 Pg.71) Q: Do I have to pay Zakaat on shares? A: The value of shares purchased to resell is Zakātable. Q: We manufacture goods. Do we have to pay Zakaat on those goods? A: For businesses involved in manufacturing goods, all finished goods must be valued at their sale price, and all unfinished goods at market price. Q: I have not paid Zakaat for years. What do I do? A: If one failed to give Zakaat for previous years, one should estimate how many years were missed and how much one’s nets assets were each year and give Zakaat accordingly. Q: Who can I give Zakaat to? A: Zakaat can only be given to either a needy Muslim who does not own in excess of his personal needs any surplus asset that is equal to the value of Nisaab or a debtor whose liabilities exceed Zakātable and surplus assets. Zakaat cannot be given to construction projects, rich people, non-Muslims or the descendants of ‘Abbas, Harith, Ja’far and Aqeel Radhiallahu anhum. One cannot give Zakaat to one’s parents, grandparents, children or spouse. It is permissible to give Zakaat to one’s needy brother or sister. Jamiatul Ulama (KZN) Council of Muslim Theologians

MINT FLAVOURED MISWAAK – WILL USING IT INVALIDATE MY FAST? QUESTION: I most of the time use mint flavoured miswaak, can I still use this in ramadan or will it invalidate my fast. ANSWER: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The mint flavour in a flavoured miswak is added to the miswak and is not the natural flavour of a miswak[1]. Tasting anything without a valid Shar’i reason while fasting is makrooh (disliked) and therefore should be avoided while fasting. There is also a possibility that the flavour may go beyond ones throat risking the validity of ones fast [2]. And Allah Ta’āla Knows Best Hafizurrahman Fatehmahomed Student Darul Iftaa Netherlands Checked and Approved by, Mufti Ebrahim Desai

Objective of Ramadān (Part 2) Guidance and advice for the Blessed Month from All About Abstaining The commands of Allāh ta‘ālā fall under two categories: • Obligations - Things we have to do. • Prohibitions - Things we have to abstain from. If we carefully look at both the categories, we will conclude that ultimately they both fall within the category of prohibitions. Take the example of the obligation to perform salāh: it is in effect an order to abstain from neglecting salāh. So the commands of Allāh ta‘ālā are all about abstaining from the disobedience to Allāh ta‘ālā. The one who abstains from the disobedience to Allāh ta‘ālā is called a muttaqī (God-fearing person). The 29 or 30 days of Ramadān are a training ground, teaching us abstinence. From dawn to sunset, we practice abstaining from food, drink and marital relations. Sawm is defined as abstinence, and through fasting we become accustomed to abstaining, and this is the purpose of fasting. Allāh ta‘ālā says: O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may be God-fearing. (2:183) The month of fasting compels us to ask ourselves the following question: If after becoming accustomed to abstaining from desires during this one month, is there any reason why I cannot abstain from following my base desires and disobeying Allāh ta‘ālā during the remaining eleven months?

Fill the Bucket! By Abdur Rahmaan Umar “Sheikh, Ramadaan soon,” said Omar, his gruff voice making him sound a lot older than his 28 years, “We will really have to exert ourselves this Ramadaan!” Sheik Hamaad nodded quietly, taking a sip of his favourite Jasmine tea. “Yup, we really gonna have to try and do a lot this Ramadaan,” chorused Ridwaan. Sheikh looked at them and whispered, “Or not to do.” Omar jerked his head in surprise and looked at Ridwaan, searching for an answer. Ridwaan raised his eyebrows and shrugged his shoulders. The group looked at one another with skewed glances but said little until Omar mustered the courage and broke the silence, “Did Sheikh say not to do?” Sheikh nodded in silent affirmation, his long beard making little waves on his chest. They looked at one another for some clue, something just wasn’t right. Zaid, unable to contain himself and ventured softly, his voice barely audible from his usual position against the wall at the back, “But Sheikh always told us that this is the month to capitalize, to take maximum benefit of the time and to really … how you say…stock up.” Sheikh Hamaad’s lips curled into a soft smile as he placed his tea on the little ornate wood table beside him, “True, I did say that you have to work hard and earn rewards. But let me give you an example – if you have a bucket, how long will it take to fill up?” Omar’s face lit up, he adjusted his specs, and in his a very professional tone said, “Depends on many factors – what’s the rate of flow of the water, how big is the bucket, what is the size of the opening, and …” “Let say we ignore all that,” Sheikh continued, “If the bucket has a huge hole at the bottom will it remain full?” “Well,” began Omar, “depends on the size of the hole, and the rate of…” “No ways! It will not remain full,” Zaid interrupted him, and looked to Sheikh for an explanation of the analogy. Sheikh surveyed the puzzled look on their faces and decided to end the suspense, “If we do a lot in Ramadaan, but fail to give up sinning then we are like people who are trying to fill a bucket that has holes.” “Holy bucket!” said Zaid, chuckled softly at his joke. Sheikh smiled and continued, ”Hadhrat Abu Hurayrah Radiallahu anhu narrated that the Messenger of Allah Sallalahu Alaihi wasallam said: ‘There are many such people who fast but gain nothing from their fast except hunger, and there are many such people who stand up (in Prayer) for whom there is nothing but the (difficulty) of staying awake. (Hadith-ibn Majah)’ So….people may make a lot of effort, but gain nothing from it.” “Holes in the bucket,” acknowledged Zaid, his head nodding in affirmation, “But why?” Sheikh paused to sip his tea, “Because they don’t give up sinning…perhaps they break their fast with haraam provisions, or they indulged in backbiting during the day. Or they indulged in some other sin that erased the good of the fasting and prayer. “ In another saying of the Messenger of Allah Sallalahu Alaihi wasallam narrated by Hadhrat Abu Ubaydah( Radiallahu Anhu) that “Fasting is a shield until it’s not torn” (Hadith-Ibn Majah); which conveys a similar meaning. A shield is only useful if it’s able to withstand the onslaught of the enemy. If it’s damaged it’s no longer a source of protection. Likewise, we have to be extra careful about not committing sins in Ramadaan. Ridwaan leaned forward and asked, “Must we be more vigilant about sins than doing good deeds?” “Yes, you need to be more cautious, because if you do good deeds without refraining from sin then it’s like filling a bucket with holes. Holy bucket!” said sheikh nodding at Zaid, whose curiosity dragged him away from the back wall. Sheikh paused to take drain the cup of the last drops of tea, In another Hadith it’s mentioned that a person asked The Messenger Sallalahu Alaihi wasallam, just as you have asked, what causes the fast to tear, and he, Muhammad Sallalahu Alaihi wasallam replied – lies and backbiting. Fasting is not just about giving up food and drink; it’s about staying away from haram(forbidden things). So the eyes have to fast by not looking at anything impermissible, the ears have to fast by not listening to haraam. So too, the mouth, by avoiding lies, backbiting, swearing and other wrongful words. Even the limbs have to fast by not going to haraam or indulging in it. “That changes the whole notion of fasting,” asked Zaid, now having made his way close to the front, “But that’s tough…” Sheikh immediately began reciting in his melodious voice: “From Surah Baqarah (verse 185) – Allah Ta'ala desires ease for you and does not intend for you hardship. And (wants) for you to complete the period and to glorify Allah for that (to) which He has guided you;” “Zaid! You love your kebabs?” Sheikh asked. Zaid nodded bashfully. “Would you eat any one of those lovely, tasty kebabs just before fast breaking time? Say with 30 seconds to spare?” Zaid shook his head vigorously and replied, “No!” his voice a little too loud for the occasion. “Why not?” “Because that would be breaking Allah’s command!” “Even by a mere thirty seconds?” asked Sheikh and Zaid shook his head more energetically. “So we have so much self-restraint about what we put in our mouths that we won’t even transgress by thirty seconds, but we take very little care about what comes out of our mouths,” said Sheikh, “Allah Ta'ala has given us the ability to control ourselves, we have to use this ability to avoid all those things which earn His displeasure.” “So what’s the best thing we can do this Ramadaan? “asked Omar. “The best thing to do is to avoid sinning in this blessed month, and…and...do your best to fill the bucket. By the grace of Allah Ta'ala it will be filled which much good that will remain even after Ramadaan. So, simply, do nothing wrong this Ramadaan!” www.eislam.co.za

CAN ZAKAT FUNDS BE USED TO FEED DESERVING RECIPIENTS SUHUR AND IFTAR? Question: I wish to send my zakah to Burma for the extremely poor, persecuted and completely unprotected n defenseless Muslims. Great majority of them do NOT and can NOT fast because they are extremely poor and have no means to afford enough food for Suhoor-Iftaar. They live on handouts, scavenging and begging. Can my cousin in Rangoon arrange to prepare S-I out of zakah that I plan to send, to feed them hearty S-I so that they can fast throughout Ramadan? For your information, according to strong evidence, indications and observations for an extended period of time, these Muslims might spend cash handed to them (i.e., zakah) more on sinful things and less on essential food and other basic day to day necessary items. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. There is no doubt that our brothers and sisters in Burma are in dire need of assistance and one can assist deserving recipients among them. Keep in mind the principle that deserving recipients of Zakat need to be made owners of the Zakat funds regardless of whether they are paid in money or in-kind. In Suhur and Iftar, this act of making a recipient an owner [tamlik] is not found – meaning that ownership of the food is not transferred to them. Rather, they are merely given permission to partake of this food at the time of suhur and iftar. In order to use Zakat funds to give food to deserving recipients of Zakat, one can give them food in packets or containers such that it is clear to them (i.e. the recipients) that they are now owners of this food and may do whatever they want with it. Now, whether they eat it immediately or save some or all of it for later, give it to someone else, etc. it is their choice. In this way, it will be permissible to use Zakat funds for this purpose since they will become owners of the food they are given. [ii] And Allah Ta’āla Knows Best Mufti Sohail ibn Arif, Assistant Mufti, Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai. _____________________ ويشترط أن يكون الصرف (تمليكا) لا إباحة كما مر (قوله: تمليكا) فلا يكفي فيها الإطعام إلا بطريق التمليك ولو أطعمه عنده ناويا الزكاة لا تكفي رد المحتار، ٢/ ٣٤٤ فتاوى محمودية، ٩/ ٦٠١ - ٦٠٢ [ii]

Fasting Related Questions pertaining to Women Q. Does a woman have to keep Qadha of fasts missed due to menstruation? A. Yes, Sayyidatuna A’ishah RadiallaahuAnha reports from Rasulullah Sallallaahu Alayhi WaSallam that a menstruating woman will keep the Qadha of missed fasts but there is no Qadha for Salaah missed during menses. (I’laaus Sunan V: 1, P: 372, Idaratul Qur’an) Q. Can I visit my gynaecologist or have a pap-smear during Ramadaan? A. The fast would be nullified if medication is inserted into the private part. It would therefore be advisable to delay the appointment until after Ramadaan. (al-Fataawa al-Hindiyyah– V: 1, P: 204, Turath) Q. Is a fasting woman allowed to breastfeed her baby? A. It is permissible for a fasting woman to breastfeed her child. Breastfeeding does not invalidate the fast. (Jawahirul Fiqh, V: 1, P: 380, D.U. Karachi) Q. Is it permissible to take the medication like the pill (contraceptive) throughout the month of Ramadaan to avoid getting one’s period in order to keep all the fasts as it is very difficult to keep the missed fasts? A. Though it is permissible, it is not best to do so. It could have side effects like tampering with one’s cycle, etc. which leads to difficulties and problems in the future for Salaah, Umrah/Hajj etc. This is besides other long term medical harms. Q. I would like to obtain some clarity on women that miss fasts in the month of Ramadaan due to being pregnant or are breastfeeding. Are they required to fast after Ramadaan the missed fasts or can they just pay the Fidyah? A. Women who are breastfeeding or pregnant may postpone the fast during Ramadaan if fasting will be detrimental to their health or the health of the child. After Ramadaan, they will have to make Qadha of the fasts they had missed when they are in a position to do so. Paying the Fidyah will not suffice if one is physically able to make Qadha of the missed fasts. NB. Breastfeeding and pregnant women should consult an upright and experienced Muslim doctor for advice on whether fasting will be detrimental or not. Q. If a female starts menstruating whilst fasting in Ramadaan, can she eat (discreetly) when she is in seclusion? Similarly can she do so when she stops menstruating during the day? What if in both cases she kept the entire fast for that day. Will her fast be valid as she has completed some part of the fast as a pure/paak person? A. If her menses has commenced whilst fasting then she may eat discreetly (out of people’s sight). However if her menses had terminated during the day, then she should abstain from eating and drinking etc. both in private and public and act as a fasting person. In both cases her fast will be invalid as menstruating women cannot fast. She will have to make Qadha for these days as well after Ramadaan. (Ahsanul Fatawa, V: 4, P: 438, Sa’eed) Q. Is it permissible for a female to insert medicine through her private part whilst fasting? A: Any form of medicine inserted into the internal part of a woman’s private will invalidate her fast. (al-Fataawa al-Hindiyyah– V: 1, P: 204) N.B. It is not permissible, whether fasting or not to totally insert a tampon into the inner private part. Q. What is Kaffarah? A. The term Kaffarah refers to the penalty upon a person who intentionally breaks his fast for no valid Shari’ reason by either eating, drinking or engaging in conjugal relations during the fast of Ramadaan. In the case of Kaffarah becoming obligatory on a person, a person will have to fast for 60 days consecutively. If a person cannot fast for 60 days consecutively due to a valid Shari’ reason, for e.g., old age or a chronic illness, then he would have to feed 60 poor people two full meals for 1 day, or feed one poor person two full meals a day for 60 days or give them the equivalent in monetary value. The average type of a meal is 1.6kg of wheat or flour or its value. (Maraaqil Falaah 1/250/1) Jamiatul Ulama (KZN) Council of Muslim Theologians

Abortion / Miscarriage Question Could you please explain the rulings regarding bleeding after an abortion or miscarriage? Is the bleeding considered to be impure therefore the woman cannot perform her salaat or fast during this time? Please give as much detail as possible on the matter. Jazak alla khair Answer Bismillah Al-jawab billahi at-taufeeq (the answer with Allah’s guidance) Bleeding that follows an abortion or miscarriage of a foetus that has some limbs formed (usually after four months into the pregnancy, but could occur earlier) will be regarded as Nifas (postnatal bleeding). If no limbs have formed on the aborted or miscarried foetus then the bleeding that occurs after the abortion or miscarriage will only be considered menstruation if 15 days have lapsed since her last cycle. The bleeding should also continue for at least three days. If these conditions are not present, it will be considered as Istihadhah (dysfunctional uterine bleeding). Rules of Haid and Nifas: : During Haidh or Nifas, it is not permissible to have intercourse, to enter a mosque, to make Tawaaf of the Ka’bah, to read the Quran or to touch it and to offer prayer or to fast. The only difference is that she is completely excused from prayer. After the Haidh or Nifas, it is not Wajib on her to make up of her prayer. However, after her Haidh or Nifas she will have to keep her missed fasts. Rules of Istihadah: chronic blood discharge (Istihada) is the same as for the one whose nose bleeds continuously. Such a woman should offer her prayer, fast and should not leave out these. It is also permissible to have sexual intercourse with such a woman. Note: The rules for chronic blood discharge (Istihada) are the same as those of the Ma’zur (excused). And Only Allah Ta’ala Knows Best. Moulana Qamruz Zaman London, UK Source

Frequently asked Questions pertaining to Fasting (Part 2) What is the status of Sehri in Ramadaan? A. Sehri is a Sunnah practice. Rasulullah Sallallaahu Alayhi Wa Sallam is reported to have said, ”Partake of Sehri, for verily there is Barakah (blessings) in Sehri.” (Bukhari, Muslim) However the fast is valid without Sehri. Does the use of an injection break the fast? A. The fast is not nullified. However if the injection is injected directly into the stomach or brain, the fast would break. (Ahsanul Fatawa, V: 4, P: 432). NB. Dosages of Insulin injected to the abdomen does not invalidate the fast as it is not injected directly into the stomach. Does the use of a drip break the fast? A. No. (Fataawa Mahmoodiya, V: 10, P: 149, Farooqiyyah). Can I have a blood test done whilst fasting? A. Yes, you could do so provided that you do not become so weak that fasting becomes difficult. (AhsanulFatawa, V: 4, P: 435, Sa’eed) If one vomits, does it break the fast? A. The fast is only broken if one had vomited a mouthful involuntarily and swallowed it voluntarily or if one had voluntarily (induced) vomited a mouthful whether swallowed or not. (al-Fataawa al-Hindiyyah– V: 1, P: 203/4) The definition of “mouthful (vomit)” is that which one cannot hold back in one’s mouth without difficulty. Is it permissible to swim whilst fasting? A. It is not advisable to swim whilst fasting. If water is swallowed by mistake or enters through the nose and reaches the brain then the fast will break and a Qadha will have to be kept. (Tahtaawi Alaa Maraqil Falaah, P: 671) Is it permissible to apply oil to the head whilst fasting? A. Yes it is permissible to do so. (al-Fataawa al-Hindiyya– V: 1, P: 203) I am writing exams during Ramadaan and find it difficult to concentrate whilst hungry. Can I delay my fast until after Ramadaan? A. It is not permissible to do so. Keep your fast and pray to Allah Ta’ala to make it easy for you.(Fataawa Raheemiya V: 2. P: 34) I am an asthmatic. Does the usage of the pump break my fast? A. It is advisable that you use your pump at Sehri time and Iftaar time. However, if you do have an acute attack, you could use your pump. This will break your fast however. Will my fast break if my nose bleeds? A. No, the fast is not broken by mere nosebleed. However if blood flows down the throat, it will break if one tastes the blood in the throat or the blood swallowed is more or equal to the saliva swallowed with it. If the blood is less than the saliva, the fast is still intact. (al-Fataawa al-Hindiyyah– V:1, P: 203) Can one take a bath after Sehri, to be cleared from the state of Janaabat (requiring Fardh Ghusal)? A. It is not advisable to unnecessarily delay the Fardh Ghusl. However if one is the position that he wants to partake of Sehri before taking the Ghusl then it is permissible. If one is fasting and sprays perfume on oneself and accidentally inhales some of the perfume, will it break the fast? Will Qadha have to be made? A. One’s fast does not break by wearing, feeling or smelling fragrance. As such, it is permitted to apply perfume (itr) whilst in the state of fasting. However, if one was to intentionally inhale something that has a perceptible body, such as smoke (like the smoke of lobaan, the vapour of perfumes, agharbatti, Oudh etc.), then one’s fast would become invalid. (Tahtawi ala Maraqil Falaah, P:660) Does masturbating break the fast? A. One is not allowed to masturbate, whether fasting or not. However if one does this vile act whilst fasting then the fast will break and a Qadha will have to be kept. (Raddul Muhtaar, V:. 2, P: 399) NB: One should make sincere and abundant Taubah for this debase act. Is it permissible for a husband and wife to kiss whilst fasting? A. It is permissible, provided that: i. One does not swallow the saliva of his/her partner. ii. One has control over his/her desire and is not driven by desire to sexual intercourse or ejaculation. (Raddul Muhtaar, V: 2, P: 410) However such an action in the state of fasting is not advisable. If the saliva of the spouse is swallowed then not only is Qadha to be made but also Kaffaarah (i.e. fasting consecutively for 60 days). Q. I am a diabetic and not in a position to keep fast. How do I compensate for the missed fasts? A. Allah Ta’ala has granted permission to people like yourself to compensate the fast with contributions for poor Muslims. The Jurists have equated this amount to that of Sadaqatul Fitr (money given on Eid day to the poor). The current (Ramadhaan 1438) price in KwaZulu-Natal, South Africa is R20.00 or more for each fast. It could be paid at the beginning of Ramadhan or at the end. (Shaami). This money may not be discharged before Ramadaan. Jamiatul Ulama (KZN) Council of Muslim Theologians

Objective of Ramadān (Part 1) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The Spirit of Ramadān In order to truly benefit from the month of Ramadān, we need to understand its true purpose. The purpose of this blessed month is to help us weaken our connection with the material world and to strengthen our connection with Allāh ta‘ālā by excelling in spirituality. Any ‘ibādah performed with this spirit will truly be fruitful. Change Your Life Make the month of Ramadān a means of changing your life for the better. Ramadān Advice An associate once asked me for some advice regarding Ramadān. I advised him to not say, look at or listen to anything which is wrong and sinful.

RAMADHAAN 1438/2017 Message from Mufti Ebrahim Desai (Hafidhahullah) Alhamdulillah, once again, Allah blessed us with the Month of Ramadhaan. Value the opportunity and take stock of our lives and make taubah (repent). Focus on reforming ourselves by becoming more sensitive to our obligations in Deen. § Correct our Salaah and perform it with love for Allah. § Increase the Tilawat of Qur’aan. § Increase our Dhikr of Allah. § Keep the heart pure and clean from ill-feelings. A pure heart ascends the heights of spirituality faster. § Exert yourself in asking Allah for His forgiveness and emancipation from the fire of Hell.

Frequently asked Questions pertaining to Fasting (Part 1) Q: Does a minor child have to fast? A: fasting is not obligatory on a child. Q: Does a pregnant woman have to fast? A: By default, a pregnant woman has to fast. However, if illness or harm is genuinely feared upon herself or the foetus, she is then exempted from fasting. She will have to do Qadhā’ later. Q: Does a sick person have to fast? A: A sick person is exempted from fasting altogether if there is genuine reason to believe that the current illness will intensify by fasting or that he will suffer another illness on result of fasting or that his recovery will be prolonged due to fasting. Q: Can a traveller omit fasting? A: A Shar’ī musāfir (traveller) who embarked on his journey prior to dawn is permitted to omit the fast of that day. As long as he is a Shar’ī musāfir, he may omit fasting. Q: What about travelling during the day? A: If a person embarked on a journey during the day, he/she will have to fast that day. Q: Will the application of eye drops break the fast? A: Using eye drops will not break the fast. Q: Can ear drops be used? A: If a person’s eardrum is not perforated (intact), he may use ear drops. If someone has perforated ear drums, it will not be permissible to use ear drops. Q: Can we use insulin injections whilst fasting? A: It is permissible to use insulin injections. Injections do not break a fast. Q: Will a nasal spray break the fast? A: Yes, a nasal spray will break the fast. Q: Can mouthwash be used whilst fasting? A: It is disliked to use mouthwash whilst fasting. Q: Is it permissible to brush teeth and use toothpaste? A: It is disliked to use toothpaste whilst fasting. One may brush teeth, use a miswak and a tongue scraper. Q: Can an addicted smoker smoke whilst fasting? A: It is not permissible to smoke whilst fasting. Smoking will result in Qadhā and Kaffārah. A smoker may use a transdermal nicotine patch. Q: What is the ruling for using suppositories? A: Insertion of suppositories up the rear passage will invalidate the fast. Q: I forgetfully ate whilst fasting? A: If one was totally unaware that he was fasting, the fast will not be broken regardless of what was consumed. Q: By mistake I swallowed water whilst doing wudhu? A: By doing an act mistakenly will break one’s fast. However, only Qadhā will be necessary. Q: I engaged in intercourse with my spouse? A: Intercourse will invalidate the fast and will make Qadhā and Kaffārah compulsory. Q: will engaging in intimacy break the fast? A: Merely being intimate is disliked if it will lead one further. If one experiences ejaculation, the fast will be broken. Q: I had a wet dream whilst fasting. Is my fast broken? A: A wet dream will not invalidate the fast. Q: What is the Kaffārah? A: A Kaffārah is expiation for a violation. It is fasting for 60 days consecutively without any interruption for those capable of fasting. If one cannot fast, he will have to give monetary Kaffarah. Q: When will Kaffārah be binding? A: By swallowing food without an excuse, consuming something that one is inclined to or by intercourse. Q: Can a sick person pay fidyah instead of fasting? A: A person who cannot fast due a chronic or terminal illness may give fidyah. As long as a person’s condition remains such that they cannot fast, they will keep giving fidyah for each fast. Jamiatul Ulama (KZN) Council of Muslim Theologians

Fasting – Its Virtues and Principles – Imam Ghazali (from al-Arba`in fi Usul al-Din) ReflectOnThis: Fasting – Imam al-Ghazali Excerpt from Imam al-Ghazali’s (d. 1111 CE / 505 AH) Book of Forty Principles from the Foundations of Religion: Translated by: Khalil Abu Asmaa (Christopher Moore) [ After discussing the Prayer and Zakah, Imam al-Ghazali goes on to say: ] The Third Principle: Fasting The Messenger of God (peace and blessings be upon him) said that God said: He (peace and blessings be upon him) also said: Every good deed is ten times its likeness, up to seven hundred times, except for fasting, for verily it is for Me, and I will reward it. [al-Bukhari and Muslim] Fasting has been singled out with these amazing qualities for two main reasons: For everything there is a door, and the door of worship is fasting. [ibn al-Mubarak] 1. Its essence is that it is a personal abstinence, and such is a hidden action that no one but God can see, unlike the prayer, the zakah, or other (acts of worship). 2. It is a grief for, and subdual of, the enemy of God. Shaytan is the enemy, and the enemy cannot gain strength except through the medium of the passions. Hunger breaks all the passions that are the tool of Shaytan. For this reason, the Prophet (peace be upon him) said: Verily Shaytan runs in the Son of Adam like blood. Therefore, constrain the passageways of Shaytan with hunger. [al-Bukhari and Muslim, except after “Therefore”] Such is the secret of his statement (peace be upon him): When Ramadan comes the doors of Paradise are opened, the doors of the Fire are shut, the shaytans are restrained, and a caller calls: ‘Oh seeker of good, come forward! Oh seeker of evil, back off!’ [al-Tirmidhi, and al-Hakim said it was sound] Know that fasting, in addition to its rank, has three levels, and in addition to its secrets, has three levels as well. As for the levels of its rank: The least of them is to only fast the month of Ramadan. The highest of them is the fast of David (peace be upon him), which entails fasting every other day. It is mentioned in an authentic narration (in both al-Bukhari and Muslim) that such is “the fast of all time” and that it is the best of all fasts. The wisdom behind this type of fast lies in the fact that whoever fasts daily, fasting will become completely habitual and he will not feel brokenness in his soul, purity in his heart, or weakness in his desires. For indeed, the soul is only impacted by what comes to it (occasionally), not by what it has become used to. This shouldn’t be hard to imagine, for medical doctors also discourage their patients from developing a dependence for medicine, and they say, “Whoever becomes accustomed to that he will not benefit from it when he is sick, for his temperament will becomes used to it and it will henceforth not affect him.” Know that the doctoring of the hearts is akin to that of the doctoring of the bodies. This is the wisdom of the statement of the Messenger of God (peace and blessings be upon him) to ‘Abdullah b. ‘Amr b. al-‘Aas (may be pleased with them both) when he asked him about fasting: “Fast one day, break your fast the next.” He replied, “I want something better than that.” The Prophet (peace be upon him) responded, “There is nothing better than that.” It is for this reason that when it was said to the Messenger of God (peace be upon him), “So-and-so fasts all the time,” he said, “He neither fasted, nor broke his fast.” This is just like when Aisha (may God be pleased with her) said to a man that was reciting the Quran in a rapid fashion: “This one here has neither recited the Quran nor kept silent.” As for the middle level, it is to fast one third of the time. Whenever you fast every Monday and Thursday, adding to it Ramadan, then you have fasted four months and four days out of the year, which is slightly over a third. With that said, it is necessary that one day will be broken during the days of tashriq (during Hajj), so the total left is now three days. It is also imagined that the days of Eid will be lost as well, so this makes three days missed altogether, leaving us with one day. So think about the arithmetic and you will figure it out. Therefore, it is inappropriate for your fast to be less than this, for it is light on the nafs (self) and its reward is immense. As for the levels of its secrets, they are three: 1. The least of them is that one abstains from those things that break the fast, all the while not preventing his limbs from that which is disliked. This is the fast of the masses and it is indicative of their being pleased with the name (of “fasting”). 2. The second level is when you add to it prevention of the limbs. Hence, you guard the tongue from backbiting and the eye from looking at doubtful things, as well as guarding the rest of the body parts. 3. The third level is when you add to it the maintenance of the heart from (bad) thoughts and whisperings, and when you restrict it to the remembrance of God (Mighty and Majestic). This is the fast of the elect of the elite and it is the perfection of the fast. Finally, fasting has a last matter by which it is completed: to break the fast with that which is permissible, not that which is doubtful. In addition, not to be excessive in the eating of the permissible, in an attempt to make up for what was lost in the morning. In this case one would be merging two meals into one thereby weighing down the stomach and increasing the desires. This will invalidate the wisdom of the fast and its benefit, and will lead one to be too lazy to get up for tahajjud (night vigil prayer) and possibly cause one to not even get up before Fajr (to have suhur and prepare for prayer). All of this is a complete loss and it may be that such a one will not even benefit from the fast at all. Source

The famous tarawih tasbih Question Is the famous tasbih of tarawih mentioned in the Hadith? i.e, Subhana Dhil Mulki Wal Malakut……….. Answer I haven’t seen mention of this in Hadith books. Some Fuqaha (Jurists) have quoted it as a suggested form of tasbih, among other things that a person could engage in, between every set of 4 rak’ats of tarawih. (Raddul Muhtar, vol.2 pg.46) One may recite this or any other form of tasbih, dhikr etc as long as it’s not considered binding or sunnah. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

Taraweeh dua Hanafi Fiqh > Muftisays.com Question 1. Is the dua for taraweeh which is found displayed in many masjids sunnah? 2. If it is not and someone recites it considering it to be so will this be classified as bid’ah? 3. If it is not a sunnah shouldn’t the ulema point this out to the public? Answer BismillahAl-jawab billahi at-taufeeq (the answer with Allah’s guidance) Du’a or Tasbeeh of Taraweeh: Subhana ZilMulki wal Malakuti, Subhana ZilIzzati wal Azmati wal Haybati wal Qudrati, Wal Kibriyaa’i wal Jabaroot Subhanal Malikil Hayyil Ladhi, la Yanaamu wa la Yamutu, Subbuhun, Quddusun, Rabbul Malaa’ikati war-Ruh, La Ilaha Illal Lahu, Nastaghfirullahi Nas ‘alukul Jannati, Wa Na-udhubika Minan-Naar Translation: Glorified is the Owner of the Kingdom of the earth and the heavens; Glorified is the Possessor of Honour and Magnificence and Awe, and Power and Greatness and Omnipotence Glorified is the Sovereign, the Living, Who does neither sleep nor die O all Glorious, All Holy one, Our lord and the Lord of the Angels, And the soul. There is no God but You, Forgive us, Grant us Paradise, and save us from (hell) fire. There are no reports from the Sunnah but this Du’a has been recommended by ‘Ulamaa such as, Allamah Ibn Abidin al-Shami and others. (Shami Vol.2 Pg.46) This Du’a is permissible to recite, and it will be Bid’ah to make it compulsory. One may recite any other Du’as or Zikr. And Only Allah Ta’ala Knows Best. Moulana Qamruz Zaman London, UK Source

Ramadan; a divine opportunity for our reformation ‘Allamah Muhammad Yusuf Al Binnory (rahimahullah) writes: ‘From the beginning of time, Allah Ta’ala selected the month of Ramadan as the season for abundant blessings and divine light (tajalliyat). Whenever Allah Ta’ala sent any gift from the sky for the reformation of humanity, Allah selected the month of Ramadan. The famous books and scriptures of the previous Ambiya were also revealed in this month culminating with the revelation of the Quran. Ramadan is near. During this month divine light (Nur and Tajalli) of Allah will cover everyone, provisions for forgiveness of man will be made. Allah Ta’ala, the most Generous, will increase His generosity. The doors of Jannah will be opened, the gates of Jahannam will be locked. O one who seeks good, go ahead! O one who intends evil, stop! Every night countless sinful people are saved from the blaze of Jahannam. For the reformation and cleansing of the evil soul (nafs), Allah Ta’ala has ordained fasting during the day, so that a believer can acquire the highest stages of taqwa and become close to Allah Ta’ala. During the nights we are encouraged to listen and recite the Quran. By means of the fast, the inner self (nafs) is cleansed and for the enhancement of the soul (ruh), Allah Ta’ala has arranged the recital of the Quran. It is as though in this blessed month, the [inhabitants of] earth are given a chance to link up with the higher ranked Angels in the skies [Al-Malaul A’la].’ (Adapted from Basair wa ‘ibar, vol.2 pg.407) al-miftah

The Kursuf is a piece of cotton cloth, cotton wool, toilet paper or a tissue is folded so that it is a rectangular shape, the dimension of which is about 1” by 3” or 2.5 cm by 9 cm TISSUE: would be folded in half, then folded again to a quarter and then folded twice more. TOILET PAPER: 2 squares are taken, one on top of the other, then folded in half and then folded once more.

Discolored Menstrual Blood & When To Stop PrayingHanafi Fiqh > Seekersguidance.org Answered by Waseem Hussain Question: I find it rather difficultto determine the start and end of my menstrual cycle. Sometimes i see a very light colored discharge around the time my period is due. Sometimes the discharge continues for 2-3 days before a brownish discharge, followed by the regular red bleeding starts. At other times, i see some lightly colored particles in my discharge at one time, and then it stops, and the discharge becomes clear. But i would see it again after a couple of hours or a day, before the actual bleeding starts. The same happens in reverse towards the end of my cycle. Sometimes the whole cycle becomes even more than 10 days. Could you please explain in detail when should i stop praying, fasting etc. and when should i resume it? Answer: Walaikum Salam Warahmatullah, Each woman has her own menstrual cycle, some have it as 5 days others as 8 and so forth. and it changes from time to time. You are supposed to stop praying and fasting whenever you see discolored discharge, if it happens in days where it would be possible for you to have menstruation. You are supposed to resume prayer and fasting when the discharge becomes clear again or if your cycle goes beyond 10 days. Any cycle that exceeds past 10 days is returned to the habit, which is the last known valid menstruation. The days in between the habit and 10 days are then post-fact not treated as menstruation. A menstrual cycle cannot be more than 10 days. If your cycle goes beyond 10 days then you are no longer in menstruation, and you will have to resume prayer and fasting. The default is that anything but the clear discharge is considered blood. It is important to remember that the entire discharge does not need to be colored in order to be deemed blood. Meaning that if there is a mix of color in it, strands or spots of any color then that will be considered blood. So a spot of pink in it, or few strands of brown or anything like that will all be considered blood. If a woman gets this kind of discoloring all the time or it in other ways becomes normal for her then there may be scope for not considering it blood. However, you only experience the stated problem close to the start of the red blood or at the end of the red blood. Therefore, the issue you are describing seems to relate to the usage of sanitary pads or panty liners. These type of pads are fine to use, but one has to be careful about using them at the beginning and end of the menstrual cycle. Because they are considered to be placed far from the exit-point itself resulting in the discharge easily coming into contact with air. When the discharge comes into contact with air then it oxidizes resulting in the color changing. Therefore, you may see strands of color where there would in fact not have been any color at all. And that is probably what you are experiencing, both at the start and end of your cycle. What you should use instead, or on top of the pad, is a ‘kursuf’, which is a piece of cotton or other material that is placed right at the vaginal opening secured between the labial lips. It is placed such that the lips kind of clamp around it. Placing it in this manner minimizes the risk of oxidation and thereby one will be more accurately able to determine when the menstruation starts and ends. Using something that is 100% cotton is recommended, because the kursuf is placed at a sensitive area, and synthetic materials may iritate the skin. The kursuf should be about 2,5cm X 9 cm. If something too large is used then it may often loosen, which is why the kursuf is supposed to have such a small size. You should try using a kursuf for a few menstrual cycles and see if it helps. If it does not then please submit a new question. And Allah knows best, Waseem Hussain [birgivi, Dukhr al-Muta’ahhileen; Ibn `Abidin, Manh al-Warideen; Ibn Nujaym, Bahr al-Raiq] Checked & Approved by Faraz Rabbani Source

Khushúʹ is connected to the heart and khudhúʹ is connected to the parts of the body. Just as the heart should have tranquillity in it, serenity in it, that it should not wander here and there, similarly there should be tranquillity of the different parts of the body. From "For Friends" number 23

Let us aim for higher....there is no limit!