ummtaalib

Value Ramadān (Part 3) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Overtime in Ramadān When we have the opportunity to do overtime at work and earn time and a half or double pay, we ensure we do not miss out on the opportunity. In Ramadān, a fard (compulsory) action is worth seventy times its value and a nafl (optional) action is worth the same as a fard action out of Ramadān. Despite the increase in rewards being so huge, we do not find the zeal to do anything extra for our hereafter, in stark contrast to our readiness to do overtime for material gain. Ramadān Festivals Sometimes, Ramadān or ‘Īd festivals are organised during the last ten days of Ramadān. As a result, people waste precious moments and lose out on the blessings of the last ten days of Ramadān. Often these events take place at the time of tarāwīh and are for sisters only, resulting in them missing tarāwīh and losing out on the opportunity to find Laylat-ul-Qadr. We should refrain from such events as they divert us from our goal during the month of Ramadān. Special Offers Some people frequent takeaways after tarāwīh, attracted by special offers. Such offers deprive them of the great treasures offered by Allāh ta‘ālā in the month of Ramadān. In addition, they get involved in lā ya‘nī (those acts that do not bring any benefit in this world nor the hereafter) and sometimes sin and as a result throw away any spiritual benefits they had gained that day. Worse still, some people start visiting restaurants and takeaways even earlier and miss tarāwīh.

Appreciation A young person who excelled academically applied for a managerial position in a large company. He passed the first interview. The director who did the second and the\ last interview had to make the final decision. The director discovered from the CV that the youth's academic achievements were excellent all the way from secondary school until postgraduate research - never was there a year he did not score. The director asked, "Did you obtain any scholarship in school?" The youth answered, "None". The director asked, "Was it your father who paid for your school fees?" The youth answered, "My father passed away when I was one year old, it was my mother who paid for my school fees." The director asked, "Where did your mother work?" The youth answered, "My mother worked as a clothes cleaner." The director requested the youth to show his hands. The youth showed a pair of hands that were smooth and perfect. The director asked, "Have you ever helped your mother wash the clothes before?" The youth answered, "Never, my mother always wanted me to study and read more books. Furthermore, my mother can wash clothes faster than me." The director said, "I have a request. When you go back today, go and wash your mother's hands, and then see me tomorrow morning." The youth felt that his chance of landing the job was high. When he went back, he happily requested his mother to let him clean her hands. His mother felt strange, happy but with mixed feelings, she showed her hands to the kid. The youth cleaned his mother's hands slowly. His tears fell as he did that. It was the first time he noticed that his mother's hands were so wrinkled, and there were so many bruises in her hands. Some bruises were so painful that his mother shivered when they were cleaned with water. This was the first time the youth realized that it was this pair of hands that washed the clothes every day to enable him to pay the school fees. The bruises in the mother's hands were the price that the mother had to pay for his graduation, academic excellence and his future. After finishing the cleaning of his mother's hands, the youth quietly washed all the remaining clothes for his mother. That night, mother and son talked for a very long time. Next morning, the youth went to the director's office. The director noticed tears in the youth's eyes and asked, "Can you tell me what have you done and learned yesterday in your house?" The youth answered, "I cleaned my mother's hands, and also finished cleaning all the remaining clothes." The director asked, "Please tell me your feelings." The youth said, "Firstly, I know now what is appreciation. Without my mother, there would not be the successful me today. Secondly, by working together and helping my mother, I now realize how difficult and tough it is get something done. Finally, I have come to appreciate the importance and value of relationship." The director said, "This is what I am looking for in a manager. I want to recruit a person who can appreciate help from others, a person who knows the sufferings of others to get things done, and a person who would not put money as his only goal in life. You are hired. Later on, this young person worked very hard, and received the respect of his subordinates. Every employee worked diligently and as a team. The company's performance improved tremendously. A child who has been protected and habitually given whatever he wanted, would develop an 'entitlement mentality' and would always put himself first. He would be ignorant of his parent's efforts. When he starts work, he assumes that every person must listen to him, and when he becomes a manager, he would never know the sufferings of his employees and would always blame others. For this kind of people, who may be good academically, may be successful for a while, but eventually would not feel a sense of achievement. He will grumble and be full of hatred and fight for more. If we are this kind of protective parents, are we really showing love or are we destroying the child instead? You can let your child live in a comfortable house, eat a good meal, enjoy different forms of entertainment. But when you are cutting grass, let them experience it. After a meal, let them wash the plates together with their brothers and sisters. It is not because you may not have money to hire a domestic assistant, but it is because you want to love them in a right way. You want them to understand, no matter how wealthy their parents may be, one day their hair will grow grey, same as the mother of that young person. The most important thing is your child learns how to appreciate the efforts of their parents, experiences the difficulty they underwent and develops the ability to work with others to get things done. Let us supplicate to Allah, the most high, to grant our children the ability to show real appreciation to their parents for their immense favours and also to reciprocate in the best possible manner. Aameen Source: Ar-Rasheed Jamiatul Ulama (KZN) Council of Muslim Theologians

Is It Disliked in Prayer to Recite Two Surahs That Are Not Consecutive and to Perform a Second Cycle Longer Than the First? Answered by Ustadh Tabraze Azam Question Assalam alaikum, I have read that it is disliked in prayer to recite Surahs that are not consecutive. I have also read that it is disliked to recite a longer Surah in the second cycle. Can you please clarify? Answer Wa alaikum assalam wa rahmatullahi wa barakatuh, I pray that you are well, insha’Allah. The dislikedness (karaha) is in: (a) reciting a chapter (surah) in the first cycle (rak`at), and then skipping the subsequent short chapter to recite the one that follows it in the next cycle because it resembles keeping away from part of the Qur’an, and (b) reciting a chapter in the second cycle that is three verses or more longer than the chapter recited during the first cycle because the sunna of the Prophet (Allah bless him and give him peace) was in lengthening the first cycle over the second. [shurunbulali, Maraqi al-Falah] See also: Can I Skip a Surah and Recite the One After It During Two Cycles of Prayer? And Allah alone knows best. wassalam, Tabraze Azam Checked & Approved by Shaykh Faraz Rabbani Source

Is skipping a sura bad if non-deliberate? Answered by Sidi Salman Younas Question I know that skipping a surah in the middle isnt good. But if i read surah “qulho wallaho ahad” in the first rak’ah and surah falaq in the second, not deliberately, is it bad since i didnt read surah naas? Answer: salamu `alaykum I pray you are well. What is disliked is to intentionally skip a surah inbetween two others or to recite in reverse order as stated in the Nur al Idah and other texts. There is nothing wrong in performing the recitation in the way you have described, [F: particularly if non-deliberate or occasional or in nafl prayers]. And Allah Knows Best Wasalam Salman Approved by Faraz Rabbani Source

Skipping a Surah in Salat Question What is the mas-alah pertaining to skipping a Surah and reciting another Surah in the second Rakaat? A person read Surah Itha Jaa'a Nasrullahi ... in the first Rakaat and Surah Qul Huwallaahu Ahad in the second Rakaat. Is this in order? Answer It is best to recite the next Surah in the second Rakaat, Surah Tabbat Yadaa in the question. Omitting two or more Surahs in between is also perfectly permissible. In the case of omitting just one Surah, if the Surah omitted is much lengthier than the previous Surah then omitting this longer Surah will also be permissible without any karaahat (reprehensibility. The instance of karaahat is when the Surah omitted is shorter or equal or only slightly longer than the previous Surah. In these cases it will be Makrooh-e-Tanzeehi to omit that Surah. This mas-alah applies to Fardh Salaats, not to Nafl Salaats. Source

Combining Different Parts of Different Chapters of the Qur’an in a Single Cycle Answered by Ustadh Faraz A. Khan Question Is it permissible to combine parts of surahs when praying a rakat, such as reciting the first few verses of Baqara combined with ayat al kursi in one rakat. Answer Assalamu alaikum wa rahmatullah, I pray this reaches you in the best of health and faith. To recite parts of different suras in the same rak’a is disliked, so one should avoid it. The following are also disliked with respect to recitation of Qur’an in the obligatory prayer [after having recited Sura Fatiha]: To repeat the same sura within the same rak’a, or to repeat the same sura in the following rak’a To recite a particular sura in one rak’a and then the sura before it in the next rak’a [such as Sura al-Nas in the first rak’a, then Sura al-Falaq in the second rak’a] To recite a particular sura in one rak’a and then skip a sura and recite the sura after it in the next rak’a [such as Sura al-Ikhlas in the first rak’a and then Sura al-Nas in the second rak’a] To skip a verse or more within a particular sura in the same rak’a All of the above is disliked in the obligatory prayer, yet according to some not in the voluntary prayer. [shurunbulali, Maraqi l-Falah] And Allah alone gives success. wassalam Faraz A. Khan Checked & Approved by Faraz Rabbani

Reciting Surahs of the Qur’an in Order during Prayer QUESTION What is the ruling on reciting the Surahs against the order of the Qur’an in prayer? I recently performed Eid Salat behind an Imam and he recited Surah al-Ghashiyah in the first Rak’at and Surah al-A’la in the second. Will a prayer offered in this manner have to be repeated and will it be necessary to make Sujud as-Sahw? The Imam did not perform the Sujud as-sahw. ANSWER In the name of Allah, Most Compassionate, Most Merciful, According to the Hanafi School, reciting the Surahs in the order that they are in the Qur’an is necessary (wajib) inside the Fardh and Wajib prayers such as the five daily obligatory prayers, the Jumu’ah prayer, the Witr prayer and the Eid prayer. As such, reciting the Surahs in a reversed order deliberately is considered to be prohibitively disliked (makruh tahriman) in these prayers, although it is not disliked in voluntary (nafl) prayers. Imam al-Haskafi (Allah have mercy on him) states in his al-Durr al-Mukhtar whilst discussing the disliked acts of prayer: “…And that one recites the Surahs in a reversed order unless when one completes the Qur’an, in which case one will recite from Surah al-Baqarah. It is stated in al-Qunya (m: name of a book) that if one recited Surah al-Kafirun in the first Rak’at and Surah Alam tra (al-Fil) in the second Rak’at… thereafter one remembered, then one should complete the Surah one is reciting (i.e. Surah al-Fil). And it is said that one should stop what one is reciting and start again. And none of this is disliked in the voluntary (nafl) prayer.” Imam Ibn Abidin (Allah have mercy on him) explains the above by stating: “(al-Haskafi’s statement: “And that one recites the Surahs in a reversed order”) such as reciting in the second Rak’at a Surah that is antecedent to the one recited in the first Rak’at. This is so because reciting the Surahs in order is from the necessary acts (wajibat) of recitation.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 1/546-547) It is stated in Maraqi al-Falah: “It is disliked (m: prohibitively) to recite a Surah antecedent to the one already recited. Sayyiduna Abdullah ibn Mas’ud (Allah be pleased with him) said: “Whoever recites the Qur’an in a reversed order will himself be treated that way…” (Maraqi al-Falah, P: 352) It should be remembered; however, that the condition for reciting the Surahs in a reversed order being prohibitively disliked (makruh tahriman) is that it be done deliberately and intentionally. If one recites the Surahs in a reversed order out of forgetfulness or mistake, it is not considered prohibitively disliked. Imam Ibn Abidin (Allah have mercy on him) states: “Reciting the Surahs in a reversed order (tankees)… is only disliked when it is done deliberately. If, however, it is done out of forgetfulness, then it is not disliked, as mentioned in Sharh al-Munya.” (Radd al-Muhtar, 1/547) As for repeating the prayer or performing the prostration of forgetfulness (sujud al-sahw), indeed the general principle (qa’idah) is that “Any prayer offered with an element of prohibitive dislike attached to it, it is necessary to repeat it” (kullu salatin uddiyat ma’a karahat at-tahrim, tajib i’adatuha) but, as explained by Imam Ibn Abidin, this is when a prohibitively disliked element comes into the prayer by leaving out a Wajib that is of the prayer itself, and not a Wajib that is of something else. It is for this very reason that if one offers one’s prayer individually without joining in with the congregation (jama’ah), it is not necessary to repeat the prayer, even though offering the prayer in congregation (without having an excuse) is a Wajib, but this Wajib is not of the prayer itself. Imam Ibn Abidin (Allah have mercy on him) states after discussing the above: “This is supported by the fact that they (the fuqaha) have said reciting the Qur’anic Surahs in order is Wajib. However if one recites them in a reversed order, one is sinful, but offering a prostration of forgetfulness (sujud as-sahw) is not necessary because observing the order of the Surahs is of the necessary elements (wajibat) of reciting the Qur’an (qira’at) and not of the prayer itself, as mentioned in al-Bahr (of Ibn Nujaym) in the chapter of making mistakes.” (Radd al-Muhtar, 1/457) As such, the prostration of forgetfulness and/or repeating the prayer is not necessary due to the fact that the necessity (wujub) of reciting the Surahs in order is of the necessary elements (wajibat) of reciting the Qur’an (qira’at) and not of the prayer itself. Having said this, although the prostration of forgetfulness (sujud as-sahw) is never necessary, it may be better to repeat the prayer (if possible) in the case of reciting the Surahs in a reversed order deliberately. This is so because certain contemporary Fuqaha in their Fatawa works have stated that the prayer should be repeated. Imam Ibn Abidin himself has declared that repeating the prayer (i’adah) is necessary in situations such as performing the prayer in cloths containing pictures and praying whilst there is a suppressing need to urinate or defecate, both of which are prohibitively disliked and do not require the prostration of forgetfulness. (See: Fatawa Darul Uloom 2/224 & Radd al-Muhtar 1/457) Finally, if an Imam recites the Surahs in a reversed order, the follower should simply assume that he did it forgetfully or by mistake, because it is one’s duty to interpret the actions of others in the best light, as the Messenger of Allah (Allah bless him and give him peace) has commanded us in many hadiths. In conclusion, we learn the following points: 1) It is necessary in Fardh and Wajib prayers to recite the various Surahs of the Qur’an in order and prohibitively disliked to recite them in a reversed order deliberately. 2) It is not disliked to recite the Surahs in a reversed order unintentionally and forgetfully. 3) There is no prostration of forgetfulness whether this is done deliberately or unintentionally. 4) It is also not necessary to repeat the prayer, though better to do so if this is done deliberately. 5) If an Imam was to do this in prayer, one should assume that it was done unintentionally. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Tasbeehaat and Duaa at the Time of Tahajjud Before commencing one’s tahajjud salaah, one should recite Takbeer (Allahu Akbar) ten times, Tahmeed (Alhamdulllah) ten times, Tasbeeh (SubhaanAllah) ten times, and Istighfaar (Astaghfirullah) ten times. Thereafter one should recite the following Duaa اللَّهُمَّ اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي أَعُوذُ بِاللَّهِ مِنْ ضِيقِ الْمَقَامِ يَوْمَ الْقِيَامَةِ O Allah, forgive my sins, guide me to the straight path, grant me sustenance and bless me with aafiyah (good health and good conditions). I seek the protection of Allah from the difficulty of the day of Qiyaamah. عن عاصم بن حميد قال: سألت عائشة ماذا كان النبي صلى الله عليه و سلم يفتتح به قيام الليل ؟ قالت لقد سألتني عن شيء ما سألني عنه أحد قبلك . كان يكبر عشرا . ويحمد عشرا . ويسبح عشرا . ويستغفر عشرا . ويقول: اللهم اغفر لي واهدني وارزقني وعافني ) ويتعوذ من ضيق المقام يوم القيامة . (ابن ماجة رقم 1356، ابو داود رقم 766) Hadhrat Aasim bin Humaid (Rahmatullahi Alaih) reports: “I once asked Hadhrat Aaisha (Radhiyallahu Anha) regarding the zikr which Rasulullah (Sallallahu Alaihi Wasallam) used to recite at the time of Tahajjud before commencing his Tahajjud salaah. Hadhrat Aaisha (Radhiyallahu Anha) replied: ‘You asked me regarding something that no one before you has asked me.’ She then said: ‘Rasulullah (Sallallahu Alaihi Wasallam) would recite Takbeer (Allahu Akbar) ten times, Tahmeed (Alhamdulllah) ten times, Tasbeeh (SubhaanAllah) ten times, and Istighfaar (Astaghfirullah) ten times. Thereafter he would recite the following Duaa and then seek protection in Allah Ta’ala from the difficulty of the day of Qiyaamah. اللَّهُمَّ اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي Ihyaauddeen.co.za

Different Narrations Question There are different narrations with the most well known being reading tasbih & tahlil 33 times and takbir 34 times. My question is whether one could read it once? In the name of Allah, the most Beneficent, the most Merciful. Answer Tasbih Fatimi is the prayer given by the Prophet of Allah (SAW) to Saaidah Fatima (RA) when she asked the Prophet of Alllah (SAW) for a servant. The full Hadith is that it was reported by Saaiduna Abu Hurairah (RA) that Saaidah Fatimi (RA) had come to the Prophet of Allah (SAW) asking him for a servant. He said, “ Shall I not guide you to what is better than a servant? Read Tasbih of Allah 33 times and Tahmid of Allah 33 times and Takbir of Allah 34 times at the time of each prayer and at the time of your sleep.” (Mishkat P209 V1 Sahih Muslim) One should recite the aforementioned tasbih, tahlil 33 times and takbir 34 times. However if a person is busy and does not have time to complete the above dua, then by merely reading each one of them 10 times will suffice and one will be rewarded as well. It is reported by Saaiduna Abdullah Ibn-Amr bin- Aas (RA) that the Prophet of Allah (SAW) said: “There are two virtuous deeds which no Muslim does but enter paradise. Behold they are easy and those who act upon them are few. He shall recite Tasbih of Allah 10 times at the end of each prayer and his Tahmids 10 times and his Takbirs 10 times.” (Mishkat P211 Sunan Abu DawudP 335 v2 Sunan Tirmizi P178 v2) If a person does not have time to recite even that then by reciting tasbih and tahlil once there are many virtues. It is narrated by Saaiduna Ibn Abbas (RA) that the Propeht of Allah (SAW) said: “Those who will first be called to Paradise on the Day of Judgement will be those who praised Allah secretly and openly.” (Mishkat P201) Saaiduna Ibn Masud (RA) narrates that the Propeht of Allah (SAW) said: “I met Ibrahim (AS) on the night I was taken to Paradise. He said: “O Muhammad! Convey my greeting to your followers and inform them that Paradise is of pure earth and of sweet water and it has got vast fields. Its plantations are glorifications to Allah (Tasbih) and Praise of Allah (Tahlil) and there is no God but Allah (La Illaha Illalah) and Allah is the greatest. (Takbir) (Mishkat P202) Only Allah Knows Best. Mohammed Tosir Miah Darul Ifta Birmingham

Are you Stressed? Question: I tend to get stressed out very easily. And because of that I often get anxiety attacks leaving me sick and unable to sleep. Is there any specific dua for anxiety? Answer: In the Name of Allah, the Most Gracious, the Most Merciful.As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In this world of means, we have to adopt means to fulfill our needs and overcome our challenges. We then make Dua to Allah to put Barakah in the means we have adopted and to make the means successful and effective. Your anxiety attack due to stress is a medical condition. You should consult your physician and follow his/her advise. Reading Tasbeeh- Faatimi after every Fardh Salaah is very effective against stress and anxiety. Tasbeeh- Faatimi is to recite: • 33 times Subhan’Allah( Pure is Allah)• 33 times Alhamdulillah(All praise is due to Allah)• 34 times Allahu Akbar( Allah is the greatest) Thereafter make Dua to Allah for your needs. And Allah Ta’āla Knows Best Mufti Ebrahim Desai. http://idealwoman.or...e-you-stressed/

Is there any special form of Ibadah for the Night of Mi'raj Q. I just wanted to know if there is any special Salaah or Ibadah to do on the night of Mi’raaj? (Question published as received) A. There is no special type of Salaah or Ibadah prescribed for the night on which Mi’raj took place. There is no record that Nabi Sallallahu Alaihi Wasallam and the Sahabah Radiyallahu Anhum prescribed any special type of Ibadah on this occasion nor did they affix any significance to the date on which Mi’raj took place. After the demise of the Rasulullah Sallallahu Alayhi wa Sallam, no one from amongst his companions is reported to have celebrated this night as an auspicious night. This proves that the celebration of the 27th night of Rajab, being Lailatul-Mi’raj, has no basis in the Sunnah or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, Rasulullah Sallallahu Alayhi wa Sallam and his blessed companions would have given specific directions for it. Therefore, it is not a Sunnah to celebrate Lailatul-mi’raj’. We cannot declare any practice as a Sunnah unless it is established through authentic sources that Nabi Sallallahu Alayhi wa Sallam or his noble Companions have recognized it as such, otherwise it may become a Bid’ah about which Nabi Sallallahu Alayhi wa Sallam has given stern warning, “Whoever innovates something in our religion which is not a part of it, it will be rejected.” (Ibn Majah) And Allah Ta’ala Knows Best Mufti Suhail Tar Mahomed 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)

Value Ramadān (Part 2) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Time for Taqwā The common definition of Taqwā is to abstain from the disobedience to Allāh ta‘ālā be it minor or major. In the initial stages this will seem difficult. However, if one strives and compels his nafs to stay away from the disobedience to Allāh ta‘ālā, then Allāh ta‘ālā will honour him with true Taqwa by enlightening his heart with the nūr (light) of Taqwā. Once this happens, one will no longer have to struggle to avoid sins as before; rather the heart will develop a disliking for them. His condition will become like that of a person who has to walk through a path with filth all around. He will be repulsed at the very thought and will try his utmost to avoid that route. However, if he is compelled then he will be very careful as not to let the filth dirty him or his clothes. If by chance some filth does dirty his clothing, he will not be able to rest in peace until it is washed off. Similar is the case of that person whose heart is enlightened with the nūr (light) of Taqwā. He will have an aversion to sins, and if he was to slip and commit a sin, he will not be able to rest in peace until he makes Tawbah (repentance) and cleans his heart from the filth of sinning. There is no better time to adorn ones heart with true Taqwā then the month of Ramadān. The one who values Ramadān and spends his time wisely will become a muttaqī. Value Time We should make the most out of this Ramadān as only Allāh ta‘ālā knows who will live to see the next Ramadān. Value every moment by: • Carrying out as much ‘ibādah (worship) as possible. • Spending as much time in the masjid as possible. • Staying away from every sinful activity. A large tank full of milk with only a few drops of urine or alcohol is useless. Similarly a tank full of ‘ibādah mixed with a few ‘drops’ of sin will have no value. • Staying away from the internet. Many people use the internet for good reasons and with good intentions, and then end up on sites that cause us to sin. We move from site to site without even realising that we are committing sins. Furthermore, the internet is such a waste of our time that we log on for only a few minutes, but hours pass in futility without us even realising. • Staying away from answering unnecessary e-mails; they can wait until after Ramadān.

Give Due Right to your Occupation (Part 2) By: Haqqseeker A Doctor: Being a doctor you are in one unique profession that offers you the opportunity to achieve dual-purpose objective in life: 1. Attaining closeness to Allah: A doctor or any other person connected to the medical profession can attain closeness to Allah if he ponders on the amazing way Allah has created the human body and the way each organ functions. Allah Ta’ala urges man to examine his own physical features in the following ayah: “Do they not reflect within themselves?” (Surah Ar-Rum verse 8) At times a surgeon operates on the human body whilst its interior organs are displayed right in front of his eyes. If the operation involves open heart surgery where the chest is cut open and surgery is performed on the muscles, valves, or arteries of the heart, he gets the opportunity to witness the wonderful functions this organ performs. This is just one organ. The human body contains approximately 79 organs. The brain, eyes, ears, nose, mouth, tongue, teeth, lungs, kidneys, liver, etc. are all wonders from Allah and each one has a unique function or functions to perform. 2. Serving humanity: A doctor can serve humanity like no other professional can. For any person, good health is a vital thing and he is ready to do anything to achieve it. You are in a profession where Allah has granted you to become the means of achieving that ‘good health’. However, there are some conditions that you have to fulfill to achieve the two purposes mentioned above: Firstly, you must treat your patients with the intention of pleasing Allah only and without the element of greed involved in it. Consider your patients as persons very close to you. Some time back a doctor passed away in India and his funeral was attended by thousands of people, all wailing beyond control. The reason? He never charged his patients more than twenty rupees per visit and as a result he had attained the title “Rs. 20 doctor”! Secondly, if as a surgeon you are about to operate on your patient, then offer two Rakaats of Salatul Haajat (a prayer offered for the accomplishment of particular purpose or need). Whilst performing the surgery it is very important to constantly make zikr of Allah the Most High. Allah will insha-Allah make things easy for you and He may grant you success in your endeavour. Thirdly, if an operation goes well and the patient starts recovering then you must thank Allah profusely and offer your gratitude to Him in whatever way you can. This is the time when the element of pride must never enter your heart. ______________________________________ Out of numerous occupations and professions only seven have been touched briefly here. Due to some limitations like space, time, etc. it is beyond our reach to deal with all the occupations. However, given below are some vital points that can help you in whatever job or occupation you are involved in: i) Never miss a single one of your five daily Salah, however busy you may be. Salah has been given the status of a head in a body as illustrated in the hadith given below: Sayyiduna Ibn Umar Radhiyallahu Anhu narrates: The Messenger of Allah Sallallahu Alayhi wa Sallam stated the following: “The place of prayer (Salah) in religion is like the place of the head in the body.” (Majmaul-Awsat) ii) A deception runs deep through many of us that if Allah has given us a lot of wealth it means that Allah is pleased with us. We easily confuse material “success” as a criterion of the pleasure of Allah. We tend to forget that Allah gives the luxury and the materials of this lowly life to even the worst criminals and tyrants, such as Fir’aun and Qaroon, and Allah withholds it from some of His closest fellows. We all know that Allah’s most beloved servant Nabi Sallallahu Alayhi wa Sallam spent his entire life in extreme poverty, so much so that according to a hadith for three consecutive crescents no fire used to burn in his house (i.e. nothing used to be cooked). iii) As a Muslim, we have to firmly believe that all the wealth of this world belongs to Allah. Humans are only the appointed trustees to manage and distribute the wealth among them and among those who are needy. If Allah has endowed a person with plenty of wealth, then ensure that besides paying zakat, look at the needs of the poor, the deprived ones and the physically handicapped ones around us. Support charities like orphanages, widow homes etc. Many Muslims are starving due to the ongoing wars. Donate freely to some reliable NGO’s that are helping these people who are suffering immensely. Lastly, but most importantly, give plenty as Sadaqatul-Jaaria to projects like building masajid, madaris etc. _____________________________________ A very special occupation: In conclusion there is one work, occupation, profession or whatever you want to call it that is unique in every respect. If you were to write about it and even if you fill volumes you cannot give justice to it. The occupation we are talking about is that of a ‘housewife’. A housewife is a woman whose responsibility is running or managing her family’s home—caring for her children and giving them proper Islamic tarbiyat (training or upbringing), cooking, arranging to buy goods that the family needs in everyday life, housekeeping and maintaining the home. However, the most important role she has to play is that of an ‘ideal wife’. Allah says in His Noble Qur’an: “And among His Signs is that He created for you wives from among yourselves, that you may find tranquillity in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” (Surah Ar-Rum verse 21) She has to be his solace, his right hand in every respect, the one who shares his problems, guards his wealth, saves him from indulging in haram. And what reward she gets for being an ideal wife? In a hadith Nabi Sallallahu Alayhi wa Sallam said: “If a woman dies while her husband is pleased with her, she will enter Paradise.” (Tirmidhi) Allah Ta’ala has created a woman and moulded her in such a way that she fits perfectly in that occupation. May Allah guide us to give due justice to whatever profession we are in such a manner that we win His pleasure. Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Prohibition of Prostrating to Other than Allah by Mawlana Zafar Ahmad 'Uthmani Translated by Zameelur Rahman Hadiths (1) Qays ibn Sa‘d (may Allah be pleased with him) narrated: I came to al-Hirah and I saw them prostrating to their governor, so I said [to myself]: “Allah’s Messenger (Allah bless him and grant him peace) is more deserving of being prostrated to.” Then, I came to the Prophet (Allah bless him and grant him peace) and I said to him: “Verily I went to al-Hirah and I saw them prostrating to their governor, while you, O Messenger of Allah, are more deserving of being prostrated to.” He said: “What is your opinion, if you were to pass by my grave, would you prostrate to it?” I said: “No.” He said: “Then don’t do [this]. Were I to instruct anybody to prostrate to another, I would have instructed women to prostrate to their husbands, due to the right that they have over them.” Abu Dawud narrated it as mentioned in Nayl al-Awtar, and he weakened it because of Sharik al-Qadi, but this is incorrect as Sharik’s hadiths are hasan. (2) ‘Abdullah ibn Abi Awfa narrated: When Mu‘adh (may Allah be pleased with him) arrived from Sham, he prostrated to the Prophet (Allah bless him and grant him peace). Thereupon, he said: “What is this, O Mu‘adh?!” He said: “I went to Sham, and I found them prostrating to their high priests and their patriarchs, so I wished in my soul to do this for you.” Thereupon, Allah’s Messenger (Allah bless him and grant him peace) said: “Don’t do [this], for were I to instruct [anyone] to prostrate to another besides Allah, I would instruct the woman to prostrate to her husband.” Ahmad and Ibn Majah narrated it. [Al-Shawkani] said in Nayl al-Awtar: “Ibn Majah narrated it with an acceptable chain (isnad salih), for Azhar ibn Marwan and al-Qasim al-Shaybani are reliable (saduq).” He also said: “Al-Bazzar transmitted the aforementioned story of Mu‘adh from the chapter with a chain whose narrators are the narrators of the Sahih. Al-Bazzar and al-Tabrani also transmitted it with another chain which contains al-Nahhas ibn Fahm who is weak.” He also said: “The matter of prostration is established in the hadith of Ibn ‘Abbas (may Allah be pleased with him) according to al-Bazzar, from the hadith of Suraqah according to al-Tabrani, from the hadith of ‘A’ishah (may Allah be pleased with her) according to Ahmad and Ibn Majah, from the hadith of ‘Ismah according to al-Tabrani and from others.” He said thereafter: “Thus, these hadiths, [saying] that ‘if it was appropriate to prostrate to a mortal, I would instruct the wife to [do] this for her husband,’ each of them supports the other, and each of them strengthens the other.” Commentary I say: The hadiths of the chapter explicitly prove the impermissibility of prostrating to other than Allah, and they prove that it has been specified for the Everlasting God and it is not suitable for a mortal, whether a prophet or a saint, whether living or dead. The distinction between [the prostrations of] worship (ta‘abbud), reverence (ta‘zim) and greeting (tahiyyah) is a baseless distinction invented by extremists, because Mu‘adh did not prostrate to the Prophet (Allah bless him and grant him peace) due to his belief regarding him that he is divine, rather because he is a Prophet and Messenger, and despite this the Messenger of Allah (Allah bless him and grant him peace) did not make a concession for him in this, rather he told him that prostration is an act of reverence (ta‘zim) that is exclusive to Allah, and is not suitable for a mortal. Likewise, if the Prophet (Allah bless him and grant him peace) were to instruct a woman to prostrate to her husband, he would not give this instruction because he is a god, but because he is deserving of reverence, and despite this, the Messenger of Allah (Allah bless him and grant him peace) did not make a concession therein, and he explained that this act of reverence has been specified for Allah Almighty. Hence, since prostration is an act of reverence specified for Allah Almighty, whoever establishes it for other than Him, he has made him a partner with Allah in this act of reverence specified for Him, so he becomes a polytheist (mushrik). Therefore, Shams al-A’immah al-Sarakhsi said: “Prostration to other than Allah by way of reverence is disbelief (kufr).” Al-‘Ayni said in al-Binayah: “In this age, they do not prostrate to the sultan but out of reverence and awe, so there is no doubt concerning their disbelief.” Al-Mahbubi said in Sharh al-Jami‘ al-Saghir: “As for prostration to other than Allah (Glorified and Exalted is He), it is disbelief in the absence of coercion. That which the ignorant Sufis do before their shaykh, it is absolutely forbidden and the worst of innovations, so they must be prohibited from [doing] this.” As for the prostration of greeting (tahiyyah), it appears from the verdicts [of the later Hanafi jurists] that it is not disbelief, but only unlawful (haram). However, this distinction between the prostration of reverence and [the prostration of] greeting, in that the first of them is disbelief and not the second, is not clear to me because just as reverence of other than Allah with that which is an act of reverence specified for Allah Almighty is polytheism, based on this same [principle], greeting with that which is an act of reverence specified for Allah Almighty is practical polytheism, just as there would be no difference if one prayed to another by way of greeting [him]. If it is said: The prostration of greeting was permissible for previous nations, we say: We do not concede that this prostration was in this form [i.e. with the forehead on the ground], because it is possible that it was by way of bowing as [mentioned] in His statement: “Enter the door, bowing (sujjada)” (2:58). [Even] if it is conceded that it was in this form, it was not at that time an act of reverence specified for Allah Almighty, and polytheism only arose from the angle of [its] specification [for Allah], so when there was no specification, there was no polytheism. Thus, this doubt is removed. Moreover, that which the ignorant do at the graves of the saints and mashayikh, it is not from the category of greeting (tahiyyah), rather it is from the category of reverence (ta‘zim), since if it was from the category of greeting it would be like salutation and shaking hands so there would be no reason to specify it to the graves of saints and mashayikh. Hence, since they specify it to their graves and their souls, it shows their intention is excessive reverence, not an act of greeting [that is] common to them and others. Thus, the distinction between reverence and greeting does not avail them if it was established [that there is a difference between them], so what if it is not established? There is no doubt, therefore, that this act of theirs is disbelief and practical polytheism. Allah knows best. I‘la al-Sunan 17:429 deoband.org

Important Zakaat Clarification - What is Hawlaanul Hawl?

Can the husband pay Zakat on behalf of his wife? Question: A couple has a certain amount of gold which is in the custody of the wife. Will she have to pay on her own or can her husband pay on her behalf? Answer: In the Name of Allah, the Most Gracious, the Most Merciful As-salāmu ʿalaykum wa-raḥmatullāhi wa-barakātuh Zakāt is liable on the owner of the gold. The owner is the person who bought it, was gifted it or inherited it. Therefore, if the wife owns the gold, she is responsible to pay the Zakāt of the gold. However, the husband may pay its Zakāt on her behalf.[1] And Allah Taʿālā Knows Best Checked and Approved by Mufti Ebrahim Desai [1] وَلَوْ تَصَدَّقَ عَنْهُ بِأَمْرِهِ جَازَ وَيَرْجِعُ بِمَا دَفَعَ عِنْدَ أَبِي يُوسُفَ، وَإِنْ لَمْ يَشْتَرِطْ الرُّجُوعَ كَالْأَمْرِ بِقَضَاءِ الدَّيْنِ، وَعِنْدَ مُحَمَّدٍ لَا رُجُوعَ لَهُ إلَّا بِالشَّرْطِ، وَتَمَامُهُ فِي الْخَانِيَّةِ (البحر الرائق (2/ 227)) وَلَا يُؤَدِّي عَنْ زَوْجَتِهِ، وَلَا عَنْ أَوْلَادِهِ الْكِبَارِ، وَإِنْ كَانُوا فِي عِيَالِهِ، وَلَوْ أَدَّى عَنْهُمْ أَوْ عَنْ زَوْجَتِهِ بِغَيْرِ أَمْرِهِمْ أَجْزَأَهُمْ اسْتِحْسَانًا كَذَا فِي الْهِدَايَةِ. وَعَلَيْهِ الْفَتْوَى كَذَا فِي فَتَاوَى قَاضِي خَانْ. وَلَا يَجُوزُ أَنْ يُعْطِيَ عَنْ غَيْرِ عِيَالِهِ إلَّا بِأَمْرِهِ كَذَا فِي الْمُحِيطِ. (الفتاوى الهندية، دار الفكر (1/ 193)) Source

Give Due Right to your Occupation (Part 1) By: Haqqseeker It is the responsibility of a Muslim man to earn for himself and his family a pure and halal sustenance. Whether you are a lowly paid servant or a prestigious professional with a highly lucrative income, feeding your family with halal sustenance can be a means of earning immense rewards from Allah if you do it according to the commands of Allah and the Sunnah of Nabi Sallallahu Alayhi wa Sallam. Given below are some of the occupations and professions that you may be involved in and how you can turn these careers into a means of earning great blessings from Allah. An employee: Work with all sincerity and trust. Try to train yourself to work efficiently. Maintain strict punctuality. Have good relationships with your colleagues and co-workers even if they are not Muslims. Always be content. Never ever think of taking anything that does not belong to you even if you are in a great need. This way you will win the confidence of your employer and insha- Allah, Allah will open ways for you from where you never expected. A businessman: Whether you own a small shop or a large supermarket, be considerate about your customers all the time. See that you always give them the best. Never hide any faults or defects that might be in the items you are selling. If they return anything for one reason or another, never say ‘No’ to them. Accept the item and give them full refund. Sahaba who went to various countries won people into Islam merely by showing great qualities of muaamalat (business dealings) that were present in them through the influence of Nabi Sallallahu Alayhi wa Sallam. Always ensure that you stock halal items in your establishment. Lastly, treat all your employees with respect and always think of their needs. An industrialist: if you are involved in the manufacturing business, especially that of the food products, you have to establish the best Islamic ways of manufacturing your products. If you are in the production of food items then ensure that the raw materials you use in the manufacture of your products should not be from haram or doubtful sources. The meat you use should be from animals slaughtered in the Zabihah way (slaughtered according to Islamic rites in order to be suitable for consumption). You should also understand that preparing Halal food also requires that it should be prepared in the most hygienic manner, meeting international food safety standards. In short, it should be contamination-free, chemical-free, healthy food. That way you will not only win many customers but you will also gain the pleasure of The Almighty Allah. One very important aspect that we tend to overlook when investing our capital in our business is the source of that capital. It must be a pure source and it should not in the form of a loan obtained from a bank on payment of interest or any money acquired through unjust means. Also ensure that you show kindness to your workers. Give them fair wages. The yardstick of justice, fairness, kindness, treating the employee as one would love to be treated and avoiding exploitation are the principles fixed by Islam. These should be kept in view while fixing wages and in the general employer-employee relationships. An architect, a structural engineer etc.: Being one of the professionals mentioned here, you might have been partly responsible for bringing into existence a tall building resembling Burj Khalifa or an extraordinarily beautiful structure like Taj Mahal. You may start considering yourself a highly skilled person in your profession and this can breed a sense of pride in you. While you may be basking in the glory of your success you should not forget that everything of this world is transitory. It is going to come down one day. Whereas you should give full justice to the responsibilities your profession demands, your main concern should be to prepare for the life of the hereafter which is going to be your permanent abode. You should always be humble towards people and especially in front of Allah. Thank Allah profusely for whatever favors He has granted you, whether connected with the abundance of your resources or with your intellectual abilities. A teacher: Your students are trusts handed to you by their parents. Teach them with all sincerity, whether they are Muslims or not. The principle quality you have to maintain is ‘love’. Show love to these children and Allah will make it easy for them to absorb whatever you teach them. As a Muslim teacher teaching in a non-Muslim country, you are able to manifest the importance of Islam through your behaviour. When the students and their parents will see the pure and pristine Islamic etiquettes in you, then they will be inspired to accept Islam. In this manner, a good Muslim teacher is also a da’ee (caller to the Faith) as he is able to spread Islam through his good behaviour. Impart to them the best tarbiyat (right upbringing). However, make sure that the lessons you are asked to teach them do not go against the Shariah. To Be Continued… Jamiatul Ulama (KZN) Council of Muslim Theologians

Jazaakallahu khayran for this. More info on voting: Voting

The Obligation of Taqlid – Shaykh Fazlur Rahman Azmi The following book is with regard to the obligation of Taqlid (following qualified scholarship) and the harms of abandoning it, with special regards to making Taqlid of an Individual Mujtahid Imam of the highest rank. It was written by Shaykhul Hadith Fazlur Rahman ‘Azmi of South Africa. The authors biography is available here in detail: Biography of Shaykh Azmi TheObligationofTaqlid_fazlurRahmanAzmi.pdf darultahqiq

Value Ramadān (Part 1) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Valuing Ramadān The blessed month of Ramadān is a month of blessings, mercy and forgiveness. This sacred month will pass without us realising what valuable and precious moments were wasted. What has gone cannot come back, and what has been lost cannot be re-acquired. For one who wishes to acquire the pleasure of Allāh ta‘ālā, even one moment is sufficient. Rasūlullāh sallallāhu ‘alayhi wasallam has said in a hadīth that Ramadān is a month, the beginning of which is mercy, the middle of which is forgiveness and the end of which is deliverance from the Fire of Jahannam. (Ibn Khuzaymah) From the first of Ramadān, the Mercy of Allāh ta‘ālā descends upon those very pious servants who have no sins in their book of deeds. As far as the sinners are concerned, they are of two types: sinners of a lesser degree, and those who are so filthy that were they to die in their present condition they would go straight into the Fire of Jahannam. As far as the sinners of a lesser degree are concerned, their sins are forgiven after their striving for 10 days. Upon seeing their hard work and effort, Allāh ta‘ālā showers His forgiveness upon them at the end of the first 10 days. For those filthy with sins upon whom Jahannam was wajib (incumbent), after working hard for 20 days, Allāh ta‘ālā's forgiveness enshrouds them and they are then granted deliverance from the Fire of Jahannam. How merciful is Allāh ta‘ālā! We ask Allāh ta‘ālā that He grant us Jannat-ul-Firdaws with His eternal Pleasure and save us from the Fire of Jahannam. Āmīn. Memorable Ramadān Make this Ramadān a memorable one. Make it a Ramadān you will remember for the rest of your life. Make it such that, inshā’allāh, in Jannah you will say it was this Ramadān from when my life changed forever and in which Allāh ta‘ālā made me His walī (special friend). To make this Ramadān a memorable one, abstain from disobeying Allāh ta‘ālā, our Creator. Do not even think about disobeying Allāh ta‘ālā throughout the blessed month. In order to safeguard yourself from disobeying Allāh ta‘ālā; avoid gatherings and mixing with people as many sins such as backbiting and slandering take place when one mixes with people. Safeguard your tongue by only saying what is good and rewarding. Always think before you speak. Safeguard your ears and eyes from those things which are disliked by Allāh ta‘ālā.

Prepare for Ramadān (Part 5) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Virtues of Ramadān As soon as the month of Rajab begins we should commence daily readings from the book 'Virtues of Ramadān' by Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh. We should motivate ourselves, allocate time and sit daily with the family and read this book collectively throughout Rajab. Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh was a saintly person and his words have an amazing effect on the heart which will help us spiritually prepare for the blessed month and also benefit from it.

A Muslim Nurse Had the Answer I was on a visit to one of the Islamic centres in Germany when I noticed a woman dressed in full Islamic hijab. I had never seen such proper hijab in the West. Glad because of what I had seen, I thanked Almighty Allah. Later, a friend suggested that I learn from her husband about how she had become a Muslim — which I did. Her husband related: My wife is German. She is an obstetrician and gynaecologist. She used to have a clinic for treating sexually transmitted diseases, which could infect women. She conducted vast research in this area, and one of the specialists suggested that she go to another country where the demographics may show different results in order to make her research more comprehensive. She went to Norway and stayed there for three months. There she found results similar to the ones reached in Germany. So, she decided to go to work in Saudi Arabia for a year. And she began to read about the history and culture of this Muslim country. At that point, she felt contempt for the Muslim woman. She wondered how these women could submissively accept the hijab. She saw it as quite humiliating. A Turning Point The husband continued to relate the story of his wife’s conversion, and he quoted her as saying: When I arrived in Saudi Arabia, I discovered I had to wear a cloak over my body. I hated that. It made me feel like a prisoner, and I felt extremely humiliated by it. I decided, however, to accept that as the price I had to pay to complete my medical research. I worked for four continuous months at the clinic, and I saw hundreds of women. I did not come across a single case of sexually transmitted diseases. I began to feel bored and somewhat restless. For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah’s praise — for them has Allah prepared forgiveness and great reward. (Al-Ahzab 33:35) When seven months had gone by without adding a thing to my research, I became frustrated. I left the clinic one day, feeling angry and upset. One of the Muslim nurses asked me about what was bothering me, and I told her about it. She smiled and said something in Arabic, which I could not understand. When I asked her to explain, she said, “What you are seeing is the fruit of virtue; it is the reward that we get for following the guidance of Almighty Allah, Who says: I was really touched by the Qur’anic verse quoted by the nurse. I started to think about it, and I continued to read more of the Qur’an and the hadiths. Eventually, Almighty Allah guided me to the understanding that the dignity and honour of women are in virtue and hijab. I realized that most of what was written about the hijab in the West is from a Western standpoint, which has little understanding of true virtue and dignity. Ethical Life in Danger I started to think about how the West had managed to change our views on hijab. And to make a long story short, anyway I looked at it, I found that virtue came to change and became a rarity as a result of the media using women to alter the norms of the society. What I fear most today is that Muslims end up following that same road of liberalism and shamelessness. Following the way of life of our religion is our only hope of salvation from the same fate. It is truly disturbing that AIDS has begun to be evident in the Arab region. This disease is the result of the collapse of a value system and the spread of sexual corruption. We find that the values and ethics of Islam are constantly under attack in the media. People are flooded with movies and programs that reflect total lack of shame and virtue. I know this may sound outrageous to non-Muslims. But, it is true that we today live in a world that feeds itself sins and illicitness disguised under the cover of freedom and modernism. What would one expect to happen next? It has to be more of the same fruits we are getting now. We can only escape from such madness and corruption by being committed to our faith and by observing the laws set by Almighty Allah at all times. In a Qur’anic verse, Almighty Allah warns: Indeed, those who like that immorality should be spread among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know. (An-Nur 24:19) Jamiatul Ulama (KZN) Council of Muslim Theologians

Prepare for Ramadān (Part 4) Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Talk About Ramadān We should make a habit of talking about the virtues and blessedness of Ramadān as soon as Sha`ban dawns upon us. Those of us who know the virtues of this month should explain to others. The more people become conscious of its virtues, the more likely they are to benefit from Ramadān. Free Your Time We should free up ourselves before Ramadān begins. When we go abroad, we endeavour to complete all tasks in hand prior to our departure. Similarly, we should fulfil all the tasks we are able to prior to Ramadān, and become free in this month as much as possible to devote time to ‘ibādah. Anything that can wait until Ramadān is over, let it wait.

Women’s prayer Assalamu alaykum Question In the hanafi mad-hab, what is the best way for a woman to pray? Some say just like the Prophet (S) but then other say he advised his wives to pray differently. If we are supposed to pray differently (in a more concealing fashion, how I understand it), then what about when I’m praying at home? Wouldn’t there be no need to conceal oneself if you’re alone? Should I pray differently in public? Can you please reference specifically to how high to raise one’s hands, how straight the back should be in ruku, where hands placed in sajdah/how straight back should be, how the legs should be in sitting, and can you please refer to the hadith that says there should be distance between the thighs and the stomach, in relation to women’s prayer? Answered by: Mufti Abdullah Nana Verified by: Mufti Abdurrahman ibn Yusuf In the name of Allah, Most Gracious Most Merciful The Salafis or Ahle Hadith in today’s time claim that a woman’s salat is just like that of men and there is no need for a woman to perform salat in a concealing manner as recommended by the Imams of the four schools. They claim that the hadiths which describe the method of prayer for men is general and applies to women as well. They do not consider the fact that the laws for women are different from the laws of men in many aspects of Din, including salat. For example, women have to cover their hair whereas men do not have to. They have also overlooked the fact that there are clear and explicit hadiths which describe the women’s method of prayer to be different from that of men. It has not been reported that any Sahabi or Tabi’s ever considered the salat of women to be the same as that of men. This is an incorrect view that goes against all four schools of Fiqh, not just the Hanafi school (please refer to Chapter 4 pg. 67 in The Salah of Women). There are numerous ahadith of Rasulullah Salallahu Alayhi Wa Sallam, and many statements of the Sahaba and Tabi’in which prove that a woman should offer her prayer in a concealing manner. You should rest assured that this method of prayer is completely correct and accordance to the teachings of Rasulullah Salallahu Alayhi Wa Sallam. For a detailed answer to your question, I advise you to read a book entitled The Salah of Women published by Madrasah Arabia Islamia in Krugersdorp, South Africa [available at Al-Rashad Books]. I will now try to answer the different aspects of your question by quoting relevant excerpts from this book. Women should perform their salat in a concealing manner at all times because Rasulullah Salallahu Alayhi Wa Sallam has commanded them to do so in a general sense without restricting it to any particular situation or time. Rasulullah Salallahu Alayhi Wa Sallam said, “The salat of a woman is not accepted unless she wears a veil.” (Sunan Bayhaqi) This is a general statement applying to all situations. Also, even if a woman is in the privacy of her home and there is no one to look at her, the angels are still there and a person should dress modestly in their presence. A woman should not look upon this as a burden, rather she should consider it as a commendable action deserving of reward. Rasulullah Salallahu Alayhi Wa Sallam said, “Indeed Allah looks at her (the woman who conceals herself by attaching her stomach to her sides) and says, ‘O My Angels. Bear witness that I have forgiven her.” (Sunan al-Bayhaqi) Regarding the exact method of a woman performing salat, we would advise you to consult with a sister who is well-versed in Islamic knowledge and to have her teach you how to practically offer your salat. This method has proven to be very effective and informative. If this is not possible, then you should refer to the books. I will outline the method of prayer for women below taking from The Salah of Women: The great scholar of hadith, Imam Bayhaqi has mentioned a general rule regarding the manner of a woman’s salat. He writes, “The separating factor between the laws of salat of males and females is that of concealment. A woman is commanded to do all those actions which are more concealing for her.” (Sunan al-Bayhaqi) 1. When beginning salat, a woman should raise her hands to her shoulders without taking her hands out of her cloak. This is mentioned in a hadith of Majma’ al-Zawa’id and was the practice of Umm al-Darda as is reported in Musannaf Ibn Abi Shaybah. 2. Women should bow down slightly, just enough for the hands to touch the knees. Do not bend down so much that the back becomes completely straight like the males. 3. The hands should be placed in line with the ears and close to the ears while in sajdah. The fingers should be close together and facing the qiblah. 4. The manner of sitting in salat for women is to sit on the left buttock, take the feet out to the right and keep the right thigh on the left thigh. The feet must be kept horizontally on the ground and not kept erect. Abdullah Ibn Umar Radhiyallahu ‘Anhu said that women during the time of Rasulullah Salallahu Alayhi Wa sallam were then ordered to draw themselves close together and lean onto one side by resting on their left buttocks and completely contracting themselves.” (Jami’ al-Masanid). Abul Wafaa Afghani adds, “This is the most authentic narration of this chapter. It is for this reason that Imam Abu Hanifa has made it the basis of his madhab.” 5. The ahadith describing the manner of the salat of Rasulullah Salallahu Alahyi Wa Sallam state that he used to separate his thighs from his stomach. (Sunan Tirmidhi, Sunan Abi Dawud). However, this is in reference to the salat of men. There are explicit ahadith which emphasize that the salat of women is different in this aspect. Abdullah Ibn Umar Radhiyallah Anhu reports that Rasulullah Salallahu Alayhi Wa Sallam said, “When a woman sits during sajdah, she should place her one thigh over the other and when she prostrates, she must attach her stomach to her thighs so that it is more concealing for her.” (Sunan Bayhaqi) In all, there are twelve narrations from Rasulullah Salallahu Alayhi Wa Sallam, the Sahaba, and the Tabi’in in this regard. We will not quote all of them at this juncture for the sake of brevity. 6. For benefit’s sake, I also wish to include another relevant issue regarding the salat of woman. Rasulullah Salallahu Alayhi Wa Sallam commanded men not to spread their arms on the ground like a dog (Sahih Muslim, Tabrani). However, this command does not apply to women. Yazid bin Habib narrates that Rasulullah Salallahu Alayhi Wa Sallam passed by two women who were performing their salat. He said to them, “When you prostrate, then make the parts of your body touch the ground because a woman is unlike a man in these aspects.” (Maraasil Abi Dawud) Allah knows best. May Allah give us all the divine inspiration to offer a perfect salat. Mufti Abdullah Nana Source

Muslim Degeneration and its only Remedy by Mawlana Ihtishaamul Hasan Kaandlawi muslim_degeneration_and_its_only_remedy.pdf