ummtaalib

No Boxed Gifts! Question: I have a query regarding the common polite request in wedding invitation cards for "no boxed gifts" i.e only monetary gifts. I recently read a fatwa that it was haram. I wished to get your own opinion on this matter as people usually give gifts (monetary or otherwise) at weddings and such a request would help to avoid the newly wed couple from the disappointment of receiving the same gift more than once (e.g. who would need more than one kettle or tea set?). Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh. In analyzing the phrase "no boxed gifts" in wedding invites, consider the following. Shariah encourages exchanging of gifts. Rasulullah ﷺ said: (تَهَادُوا تَحَابُّوا (الأدب المفرد ص: 208 Translation: Give gifts to one another and you will love one another (Al-Adab Ul-Mufrad P:208) While exchanging gifts in general is encouraged, it is a norm to exchange gifts during happy occasions, like weddings etc. Gifting is governed by the Shariah laws of Hiba (هبة). In fact, the laws of Hiba are more stringent than the laws of buying and selling (بيوع). A purchase and sale transaction is concluded with a proposal (ايجاب) and acceptance (قبول) with other subsidiary conditions. However, a Hiba is concluded with a proposal, an acceptance as well as taking possession (قبض) of the gifted item. Furthermore, the gifted item has 3 restrictions: A) مَعْلُومَة - it is specific B) محوزة- free from any links to the ownership of the giver C) مفروغة- it is free from joint partnership[1] In fact, the consequences of a gift (هبة) with a condition of an exchange of a gift transforms to a purchase and sale transaction. For example, if Zaid gives Umar a gift with a condition that Umar also gives him a gift, if Umar reciprocates that with a gift from his side, now the exchange of the gifts becomes a بيع. As such, all the Shariah laws of buying and selling will apply.[2] It is clear from the above that there are two dimensions to gifting. While it is a voluntary act and encouraged, it is also a transaction (معالمه). It should be noted that Shariah has granted an individual absolute independence in his dealings (معاملات), hence the Shariah laws of co-oersion (اكراه) and usurpation (غصب). Gifting being a dealing is also left to the independent choice of an individual, hence the condition of acceptance (قبول) and possession (قبض). This implies that an individual has a right to accept or reject gifts. It is his right and prerogative. It is also understood from the generality of such a condition that he has a right to accept whatever gift he likes and reject whatever he dislikes. After having internalized the above fundamental principles of gifting, let us analyse the phrase 'no boxed gifts.' In essence, the potential recipient (موهوب له) informs the potential giftee that he will not accept boxed gifts. From a transactional point of view, he has the right not to accept gifts as he has to accept (قبول) a gift for it to be complete. It is also important to analyse the statement from a practical point of view. It is a well known fact that exchanging gifts especially during weddings is a norm. The host expecting gifting on such an occasion does not fall in the category of Ishraaf (اشراف) as gifting is a norm on such occasions. The issue of Ishraaf will feature in a general situation. However, recipients of gifts also experience practical difficulties with certain types of gifts. In many instances, there are duplication of gifts. At times people experience space problems. In some instances, people experienced 'strange things' in gifted boxes. The purpose of gifts is to be valued and appreciated, not just giving. Gifting ought to enhance love, it should not be a burden. In view of the practical realities, the potential recipient informs invitees that he won't accept boxed gifts. In doing so, he is exercising his Shariah right not to accept gifts. He is not looking down upon the gifts and neither is he demanding monetary gifts instead of boxed gifts. The statement 'no boxed gifts' should be viewed from a practical perspective. In fact, such a statement actually relieves one from choosing a gift which can be a cumbersome exercise. It is much more easier to offer some money as a gift rather than purchasing an item. The recipient has the flexibility of purchasing an item of his/her choice which will be more valued than a duplicated gift which may not be valued at all. It is also important to clarify the following points. The above is meant to explain that gifting is a transaction and one has the right to refuse a gift in a general or a particular type of gift. However, in doing so there should be no unislamic factors in adopting such an attitude, for example: i) The phrase should not be used to indirectly solicit monetary gifts. The host should review his intention before inserting such a condition. Rasulullah ﷺ advised: (استفت قلبك (مسند احمد 29/533 Translation: Ask your heart (conscience). (Musnad Ahmad 29/533) [3] As a matter of precaution a phrase may be included to that effect. ii) The phrase should not be construed by invitees and others as a way of extracting monetary gifts. We are advised to have good thoughts of people. We should not rely on media reports on people's thoughts as media reporting is subjective. iii) The intention behind the phrase, no boxed gifts should be for practical purposes and not to look down upon boxed gifts. In fact, the monetary gift could be equivalent to or even less than the boxed gift. The host should also not look down upon the small monetary gift. If the phrase, no boxed gifts is free from any unislamic factors, then it is permissible as one is exercising his Shar'i right of not accepting a specific type of gift. Furthermore, there is no specific prohibition in Shariah for putting such a condition. The various etiquette's of gifting stated in the Ahadith should not be interpreted as conditions of gifting. If there are any unislamic factors, as explained above, then such a phrase with unislamic intentions and conduct will contaminate the gifting process and deprive one of the barakaat and blessings of gifting. And Allah Ta'āla Knows Best Mufti Ebrahim Desai [1]النتف في الفتاوى للسغدي (1/ 512) ان تكون مَعْلُومَة ان تكون محوزة وان تكون مفروغة [2]النتف في الفتاوى للسغدي (1/ 518) فَقيل الْقَبْض لَهَا حكم الْهِبَة وَبعد الْقَبْض لَهَا حكم البيع فان كَانَت فِي حكم البيع لَيْسَ للْوَاهِب فِيهَا رُجُوع وللشفيع فِيهَا الشُّفْعَة وَترد بِالْعَيْبِ اذا وجد [3]مسند أحمد ط الرسالة (29/ 533) اسْتَفْتِ قَلْبَكَ

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Twelve The Prophecy of Rasulullah (sallallahu ‘alaihi wasallam) regarding Hazrat Abu Zar (radhiyallahu ‘anhu) Passing Away Alone Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) narrates: When Rasulullah (sallallahu ‘alaihi wasallam) departed for Tabook, some people began to remain behind in order to abandon the expedition. As this would happen, the Sahaabah (radhiyallahu ‘anhum) would inform Rasulullah (sallallahu ‘alaihi wasallam) saying, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! So and so has remained behind.” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) would say, “Leave him. If there is any good in him then he will soon join us. If there is no good in him then Allah Ta‘ala has relieved you of his presence.” This continued until someone eventually called out to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Hazrat Abu Zar (radhiyallahu ‘anhu) has remained behind on account of his camel not being able to move.” When Hazrat Abu Zar (radhiyallahu ‘anhu) saw that he was unable to travel with his camel, he placed his luggage on his back and departed on foot to join Rasulullah (sallallahu ‘alaihi wasallam). After some time, one of the companions of Rasulullah (sallallahu ‘alaihi wasallam) glanced behind and called out, “There is a man walking on the road!” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) eagerly exclaimed, “Let it be Hazrat Abu Zar (radhiyallahu ‘anhu)!” When the Sahaabah (radhiyallahu ‘anhum) looked closely at the person approaching on foot and identified him, they called out, “By Allah! It is Hazrat Abu Zar (radhiyallahu ‘anhu)!” Rasulullah (sallallahu ‘alaihi wasallam) then made du‘aa saying, “May Allah have mercy on Hazrat Abu Zar (radhiyallahu ‘anhu)! He is walking alone, he will pass away alone and he will be resurrected alone.” (Siyar A’laam min Nubalaa 3/384)

"When someone dies, the angels ask about what he sent ahead of him (To the Hereafter) and the children of Adam (i.e. people) ask about what he left behind him" Al-Baihaqi

Qubuliyyah (acceptance) of Darul ‘Uloom Deoband Narrated by Shaykh Zulfiqar Ahmad Naqshbandi (D.B) The blessings of the Yaqeen-e-Kaamil (outstanding conviction in Almighty Allah) stemming from the heart of Hazrat Moulana Muhammad Qaasim Nanotwi (Rahmatullah ‘Alayh) is the reason why Almighty Allah granted this institution (Darul Uloom Deoband) the Qubooliyyat-e-‘Aammah (widespread acceptance) that it enjoys today, such acceptance that boggles the mind of a person. A group of individuals were produced by this institution whose works have spread throughout the world. Alhamdulillah, Allah Rabbul ‘Izzah has blessed and guided this Aajiz (humble servant) through the connection of the Deen, to visit approximately fifty countries, in the east and the west. (I’ve) seen America and Africa, (I’ve) went to a place where it’s day for 6 months and night for 6 months, I’ve also went to icy Siberia, where, when you’re making Wudu, you break the ice and take water from beneath to do the Wudu (ablution) and then perform Salah on the ice and the ice does not get disturbed. Allah Rabbul Izzah has also blessed me with visiting places where homes are built of snow, where even the tray wherein food is served is made of ice. Allah Rabbul Izzah also took me to one place called ‘End of the World’, in this place the sun sets and as soon as it sets, it rises again. Scientists term it the furthest corner of the world. After visiting all these places, this Aajiz (humble servant) realized and deduced that wherever he went, there was a spiritual child of Darul Uloom Deoband present, keeping alive the work of Deen. Ye ‘ilm o hunar ka gehwara Tarikh ka wo shahpara he Har phool yaha ek shola he Har sarw yaha minara he The secret of such Qubuliyyah (acceptance) is the Ikhlaas (sincerity), Tawajjuh ilal-laah (focusing on Allah), Anabat ilal-laah (turning to Allah), Taqwa (Allah-consciousness) and Taharah (purity) with which the work is done. These are all bounties that attract the acceptance of Almighty Allah. Translated from an urdu lecture of Shaykh Zulfiqar Ahmad Naqshbandi [May Allah Elevate him], Title of Lecture: Akaabir-e-Deoband awr Yaqeen Muhkam (Safar-e-Hind 2011)

How to Acquire Husn Al-Khatimah By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh If we study the lives of the pious servants of Allāh ta‘ālā, i.e. the Ambiyā, Sahābah radhiyallāhu ‘anhum, the Muhaddithūn, Fuqahā, Awliyā, we will find one common factor in their lives, and that is their concern for securing Husn Al-Khātimah so that they are successful in the Court of Allāh ta‘ālā. Despite their lives being full of virtue, they would worry and pray for death in the state of īmān and Islām. Allāh ta‘ālā quotes the du‘ā of Yūsuf ‘alayhis salām in the Glorious Qur’ān: …O Creator of the heavens and the Earth, You are my guardian in this world and the Hereafter. Make me die a Muslim and make me join the righteous. (12:102) This is because a single word of disbelief at the time of death can erase the benefits of a lifetime of virtue and obedience. On the other hand, a person may live a life of sin and vice, and then be granted the blessing of īmān in the final moments of his life, thereby securing the success of both this world and the Hereafter. Through His infinite Grace and Mercy, Allāh ta‘ālā inspired me with six points, which will secure Husn Al-Khātimah and a good death for ourselves, which in turn will result in a good outcome in the Hereafter, Inshā’allāh. 1. Adopt Taqwā (fear of Allāh ta‘ālā). Taqwā holds the power to repel all the forces which weaken one’s īmān and at times snatch it away. This can be understood from the verses wherein Allāh commands the believers to adopt Taqwā. We understand from them that once a person becomes a believer, the method of safeguarding that belief is adopting Taqwā. And Taqwā simply means to create a barrier between disobedience to Allāh and ourselves. Another name for this Taqwā is Istiqāmah (steadfastness), because when a person, after accepting īmān, remains steadfast upon the Commands of Allāh, he will not disobey Him. Allāh ta‘ālā mentions: Surely, those who have declared: ‘Our Lord is Allāh’, then remained steadfast, on them the angels will descend, saying, ‘Do not fear, and do not grieve; and be happy with the good news of Jannah (Paradise) that you had been promised. We have been your friends in the worldly life, and (will remain as such) in the Hereafter. And for you here is whatever your souls desire, and for you here is whatever you call for.’ (41:30) So when one accepts īmān by saying, “My Lord is Allāh”, and thereafter safeguards this īmān by remaining steadfast in carrying out the Commands of Allāh and staying away from every disobedience, then Allāh will reward him with a good death, as is indicated in the verse above, that the angels will descend with special mercy at the time of his death. The commentators of the Qur’ān have mentioned that the angels of mercy are always with those who are steadfast on Dīn; however, the special indication given in this verse is that at the time of their death, the angels become visible to them, who give them the glad tidings of Jannah from their Lord. 2. Love the pious and spend time in their company. The pious people are the people of Taqwā. The effect of loving them will create in one the desire to spend time in their company, and in doing so the effect of their taqwā will rub onto one’s self. Allāh ta‘ālā mentions: O you who believe, adopt taqwā, and be in the company of the truthful. (9:119) We need to firstly accept īmān, which alhamdulillāh we all do, and thereafter safeguard our īmān by adopting Taqwā, which can be acquired by staying in the company of those who already have it. The term ‘The Truthful’ used here is another name for those who have Taqwā, as mentioned in another place in the Qur’ān: …Those are the ones who are truthful, and those are the God-fearing. (2:177) Similarly the Prophet sallallāhu ‘alayhi wasallam states in a hadīth: On the Day of Judgement, a person will be with whom he loved. (At-Tirmidhī) If a person entertains love for the pious, he will be with them in the Hereafter, and the pious people will be granted entry into Jannah, for which īmān is a prerequisite. Thus, we can deduce that such a person will die in the state of īmān. 3. Giving in charity. Spending in the path of Allāh ta‘ālā cools the Anger of Allāh. If Allāh ta‘ālā is angry with a person, what chance is there for him to have a good death? Therefore, charity paves the way for one to die in the state of īmān, as indicated by the Prophet sallallāhu ‘alayhi wasallam: Sadaqah (charity) extinguishes the anger of the Lord and prevents an unpleasant death. (At-Tirmidhī) An unpleasant death could either mean death without īmān or death in an undesirable state, i.e. as a victim of a tsunami, hurricane, or earthquake. Inshā’allāh, a person will be saved from both types of death. 4. Carrying out acts upon which the intercession of the Prophet sallallāhu ‘alayhi wasallam is guaranteed. In various narrations, the Prophet sallallāhu ‘alayhi wasallam has encouraged carrying out certain good acts, the virtue of which is that the intercession of the Prophet sallallāhu ‘alayhi wasallam will become incumbent for the doer. One should inquire about and learn such acts from reliable, authentic sources and act upon them. The intercession of the Prophet sallallāhu ‘alayhi wasallam is of two types. The first being that on the Day of Judgement, when every human will be gathered in the Plain of Resurrection, every soul will be in a state of extreme worry and fear regarding its fate in the court of Allāh ta‘ālā. At this tense moment, the Prophet sallallāhu ‘alayhi wasallam will intercede on behalf of the whole humankind and request Allāh ta‘ālā to begin the reckoning. The reckoning will thus begin, and this is known as the ‘general intercession’. Thereafter, once the process of reckoning begins, the Prophet sallallāhu ‘alayhi wasallam will specifically intercede on behalf of many individuals of his ummah, with the permission of Allāh. Only a person who dies in the state of īmān will be worthy of receiving this ‘special intercession’ of the Prophet sallallāhu ‘alayhi wasallam. The glad tidings of intercession upon various good actions is this ‘special intercession’ which is exclusively for people with īmān. It can be therefore understood that those carrying out these good acts will die with īmān, as only they will be worthy of this ‘special intercession’. One example of such an act is reciting the du‘ā after the adhān. 5. Repeatedly thank Allāh ta‘ālā for the great bounty of īmān, for Allāh ta‘ālā promises: If you express gratitude, I shall certainly give you more. (14:7) It should be kept in mind that gratitude should be expressed in 3 ways: By acknowledging and contemplating over this great bounty in one’s heart and mind that Allāh has granted this to me through His Grace only without my deserving it. By verbally expressing one’s gratitude. By fulfilling the Commands of Allāh in regards to this bounty. If we acknowledge the bounty of īmān with our heart and mind, express praise for Allāh verbally and carry out the demands of this ni‘mah (blessing), i.e. adopt Taqwā, then Allāh will increase this ni‘mah of ours inshā’allāh. 6. Make du‘ā for a good death and for a pleasant abode in the Hereafter. You may do this in your own words or by using supplications from the Qur’ān and ahādīth, for example: O Allāh, forgive our living and our dead, those present from among us and those absent, our young and our old, our males and our females, O Allāh whoever you keep alive from among us, keep him alive on Islām, and whoever you give death to, give him death upon īmān. (Ahmad) Allāh ta‘ālā mentions the supplication of the knowledgeable people: “Our Lord, do not let our hearts deviate from the right path after You have given us guidance, and bestow upon us mercy from your own.” (2:8) If we strive to do the above and ask Allāh ta‘ālā sincerely, then inshā’allāh, He will grant us this great bounty of death in the state of īmān. May Allāh ta‘ālā grant us the true understanding of the reality of the Hereafter and grant us the tawfīq to adequately prepare for it. Āmīn. © Riyādul Jannah (Vol. 21 No. 2, Feb 2012)

Duaa when Experiencing Sleeplessness If one experiences sleeplessness, he should recite the following Duaa اللَّهُمَّ غَارَتِ النُّجُومُ، وَهَدَأَتِ الْعُيُونُ وَأَنْتَ حَيٌّ قَيُّومٌ لا تَأخُذُكَ سِنَةٌ وَلا نَومٌ يَا حَيُّ يَا قَيُّومُ أَهْدِئْ لَيْلِي و أَنِمْ عَيْنِي O Allah, the stars have set and the eyes are calm (resting), and You are the Ever- Living, the Eternal, neither slumber nor sleep overtakes You; O the Ever- Living, the Eternal, allow my night to pass with calmness (and rest), and allow my eyes to fall asleep. عن زيد بن ثابت رضي الله عنه قال: شكوت إلى رسول الله صلى الله عليه وسلم أرقا أصابني فقال قل: اللهم غارت النجوم ، وهدأت العيون ، وأنت حي قيوم ، لا تأخذك سنة ولا نوم ، يا حي يا قيوم ، أهدئ ليلي ، وأنم عيني فقلتها فأذهب الله عز وجل عني ما كنت أجد. (عمل اليوم والليلة لابن السني رقم 747، الأذكار للنووي رقم 289) Hadhrat Zaid bin Thaabit (Radhiyallahu Anhu) reports: I complained to Rasulullah (Sallallahu Alaihi Wasallam) that I was experiencing sleeplessness at night. Rasulullah (Sallallahu Alaihi Wasallam) taught me the following Duaa. After reciting this Duaa, Allah Ta’ala removed the difficulty I was experiencing.” اللَّهُمَّ غَارَتِ النُّجُومُ، وَهَدَأَتِ الْعُيُونُ وَأَنْتَ حَيٌّ قَيُّومٌ يَا حَيُّ يَا قَيُّومُ وَأَهْدِئْ لَيْلِي أَنِمْ عَيْنِي

Old and cold with no one to hold – Part 3 Yusuf Omar – Radio Islam 4. The front porch reeks of loneliness. Many of the residents sat or stood outside their neatly decorated homes in the front porch. They never come outside to mingle with others or to admire the perfectly trimmed flowers highlighted by the afternoon sun. They came out because they couldn’t stand the loneliness inside. They sensed activity outside and, like a child in a candy store, they couldn’t resist. They miss the days of being with family. They long for the day when they will be surrounded by their own children again. They probably think of how they thought life would end up and how life really ended up. How they imagined playing with grandchildren while being looked after by their children. How they would go on Sunday picnics with the children and grandchildren. Remember, they are aged but they are still human. Their needs and wants might have changed over the years but they still have needs and wants. Society needs to understand this point. Old does not mean life is over. Life has changed but it is not over. Everyday they sit in that porch finding something to do or someone to talk to. At the end, they slowly make their way back into that empty lifeless home hoping that one day, maybe one day, when they walk in, they will be met with smiles. Smiles, from the most important people in their lives. In fact, it should be called an old-age house, not an old-age home because it is people, love and smiles that turn a house into a home. Take out some time and go visit one of these homes. Take the kids with. It will teach them lifelong lessons. One of the students started crying as she spoke to one of the residents. I was surprised to see my students helping another elderly lady clean her garden. The same students that look at each other’s faces in the class when you say “someone open the window please” were now happily cleaning someone’s garden. The trip definitely had a great impact on them. Only Allah knows the tears and pain that such homes see on a daily basis. Similarly, only Allah can truly fight for their cause. Believe me, you don’t want to be an enemy in that battle. I hope this piece makes you think again if ever the thought of putting your parents in a home crossed your mind. Remember, they might say that it is not a problem. The reason they say this is because they love you and they don’t want to be a burden to you. In reality, they don’t want to go there. Jamiatul Ulama (KZN) Council of Muslim Theologians

Old and cold with no one to hold – Part 2 Yusuf Omar – Radio Islam 2. They feel it, deep down. This point is primarily structured around one incident in particular. I never witnessed the incident but a few of my students experienced it. They later related the story to me. They visited a home and the elderly aunty invited them in. As they sat down in the lounge, tears started flowing from her eyes. I suppose because they were kids it reminded her of her own kids. She really opened up to them and told them her story. Maybe she just needed to get it out. She told them how her kids forgot about her. Two of them married and successful somewhere in South Africa. A third now living it up in Australia. With tears rolling down her cheeks she told them how they don’t come see her anymore. When the students showed me which house the lady lived in, I noticed she was standing outside looking at us. I only assume that as she looked at us her head was flooded with thoughts of when will her kids will visit her like how the students did. There are many elderly folks like this. They will never open up to adults and they definitely won’t open up to their own kids but deep down, they feel the pain. The thought of your offspring walking out of your life when you need them most must be a devastating feeling. It’s high up there on the worst feelings list. Even worse than loving someone who loves someone else or telling someone you his best friend and he replies with a ‘k’. 3. They’ll never criticise their own. Even though the above mentioned lady spoke about her kids, notice how she only opened up to the students. Others never opened up at all. Yes, they spoke about various other issues but despite the circumstances, they never blamed their children. I got the feeling that most would never criticise their children. Most will blame the situation but they’ll never blame their children. This stems from the natural love that a mother, and father, has for their children. It’s a love that is divine. If you are a parent and are reading this, it will be easy to relate. You might reprimand you child or even use your hand but you’ll never speak bad about him/her in front of others. To the world, your kids must be angels. Isn’t it unfortunate that some of us abandon the very people that would never speak against us. To be continued..

Old and cold with no one to hold – Part 1 Yusuf Omar – Radio Islam I recently had the privilege of visiting a home for the aged, or what we commonly refer to as an old-age home. Now, I call it a privilege because many of us never get this opportunity. Even though entrance is free and there are no high walls to jump, for some reason, we just never take out the time to visit such homes. I had this opportunity as part of a development programme. Arrangements were made for some students to visit the home so that they realise the importance of looking after their parents in old age. As their teacher, I tagged along and reaped the benefits as well. I’ll be honest, when I first got off the bus I was really impressed. The light-brown face bricked houses with little lush gardens outside all built in a systematic order really got the smile out of me. The brightly painted window panes with matching door frames that really made the cute door bells and address boards stand out was almost like candy to the eyes. I started thinking that maybe people underestimate this place. This seems like a cool place. I mean, if you old, why would you want to live in the big wide world. Why experience traffic and the rush of everyday life at that age when you could be chilling in this awesome looking place with all others your age. For a moment, the beauty blew me away. But then, slowly, beauty started ripping at the seams making way for loneliness to expose its pitiable head. As the students went from to home visiting the residents, I quietly walked around the place to observe the happenings and to make sure that the students do what they supposed to do (That’s 90% of a teacher’s job). While slowly roaming around the peaceful environment, I met up with a few residents who were sitting outside and baking in the afternoon sun. It was a mixed bag. Some were happy to see us and appreciated the fact that we took out time to meet them while some were expecting gifts so they never take too kindly to our visits when they saw us smiling with empty hands. The events of that one afternoon is just too much for one article. To make it easier, I am going to break it up for you and mention the most important lessons in point form. If you ever thought of putting your parents in a home during old age, here’s four points to make you think again. 1. They want love, not gifts. When some of the residents got upset because we showed up with no gifts, it really surprised me. I mean this was a home for the aged, not necessarily a home for the poor. Some homes had cars parked outside, others had decent looking furniture so why get upset for gifts. At first, this question baffled me but then I realised something. “It’s not the value of the gift, it’s the love and attention behind the gift” Passing long days alone in a home eventually makes you feel unwanted. The desire for attention naturally eats you up inside. Not just the elderly, it can happen to any person. That hunger for love and attention builds up to such an extent that even a small gift is enough to temporarily feed it. Of course, the need for love and attention sprouts from the absence of family, the absence of children. In reality, they don’t want our gifts, they don’t even want our smiles. All they want is that love and attention from their own kids. That attention and love they gave decades ago, they want it back, even just a fraction of it. To be continued…

SOL-“Shout out Loud” By Abu Thuwayba How often do we not “Shout out Loud” (SOL) when we get a little angry or irritated? Does this not happen to those persons that are supposedly near and dear to us? Generally we are so “busy” that we seldom get a chance to introspect and realize the harm that our spontaneous and outburst of SOL causes to ourselves and those whom we attack. A wise old man gathered his students and asked them this question: ‘Why do people who are angry shout at each other even though they are nearby?’ The students came up with various possibilities but no answer satisfied the wise man. He then said to his students: ‘The reason that angry people shout at each other is that their hearts are very far apart. Thus, they need to scream and shout to make themselves heard to each other.’ He went on explaining: ‘Don’t you see that when people like each other they speak softly and gently. This is because their hearts are nearer. And when that love is greater, they whisper in each other’s ears due to their hearts being even closer.’ He paused and continued: ‘And when their love is intense, their hearts are practically one and then they do not even need to speak. A mere glance is enough to convey their love or even the slightest message.’ When your voice is raised, whether at your spouse, child, parent or any close one, pause a while and think: ‘Is my heart actually far from the person I claim is close to me?’ Often anger and irritation acts as an anesthetic on the mind, blotting out reason and causing a person to SOL. The damage of harsh words are immense and the harm can be irreversible and leave permanent scars. A moment of introspection will calm the mind and allow reason and rationality to return. The Qur’aan states: Be moderate (or show no insolence) in your walking and lower your voice. Verily, the harshest of all voices is the voice (braying) of the donkey. ( Qur’an 31:19) A wise scholar once said: “Raise your words and not your voice. It is rain that causes flowers to grow and not thunder” Anger and raised voices serve no purpose except to tear people further apart. Try using a gentle voice and enjoy the results! www.eislam.co.za

The Dynamics of a Fatwa A fatwa is a culmination of fiqh (jurisprudence) which has its roots in the Quran, Hadith, Ijmā’ (consensus of the Sahabah), and Qiyās (analogy). The academic content of a fatwa is like the mountaintop that is uplifted by the entire mountain and further supported by the surface of the ground and its underground structures. When a request for a fatwa is made, a Mufti is required to exert himself and apply his mind to the best of his ability to arrive at a ruling of Sharia. In doing so, he has to be cognizant of all the structures of Sharia: Quran, Hadiths, Ijmā’, and Qiyās. The fuqahā’ (jurists) had comprehensive knowledge of the Sharia, as well as the practical aspects of life. They condensed Sharia in broad principles, within which the entire Sharia is encapsulated and from where all the issues of Sharia flow. It is these principles that help a Mufti to navigate his way in arriving at a decision not expressly mentioned by the fuqahā’. The fuqahā’ had insight and wisdom that directed them deep into the hearts of people to deduce rulings based on intentions; hence the maxim: لا ثواب إلا بالنية Reward is only attainable through intentions. (Ibn Nujaym, Al-Ashbāh Wa Al-Nazā’ir, pg. 20. ‘Ilmiyyah.) They understood that issues had to be analyzed according to their purpose; hence the maxim: الأمور بمقاصدها Affairs are determined according to their purpose. (Ibid, pg. 27) The fuqahā’ understood the psychological onslaught faced by an individual as well as the onslaught of the Shaytān to distract him from the worship of Allah. They, in turn, brought great relief through the following maxim: اليقين لا يزول بالشك Certainty is not eradicated through doubts. (Ibid, pg. 56) As human beings, we are created weak. We tend to lose courage with difficulties. Creating ease and removing difficulties bring relief to us in worshipping Allah; hence the maxims: المشقة تجلب التيسير Difficulty draws ease. (Ibid, pg. 75) الضرر يزال Hardships are removed. (Ibid, pg. 85) We are living in a multicultural world with various traditions and customs. Islam, being a practical religion, considers norm and traditions; hence the maxim: العادة محكمة Norm will judge. (Ibid, pg. 93) In this age of scientific calculations and technological advancements, calculated ijtihād has to be conducted to arrive at correct and appropriate decisions; hence the maxim: الاجتهاد لا ينقض بالاجتهاد An ijtihād does not invalidate an ijtihād. (Ibid, pg. 105) Taqwā is the essence of the Sharia. It is the means of spiritual revival and upliftment. In our daily practices, taqwā is always upheld; hence the maxim: اذا اجتمع الحلال و الحرام غلب الحرام When halal and haram gather, haram will overpower the halal. (Ibid, pg. 109) In this world of power and dominance, there has to be some order. One has to be in control and the other has to submit. The one in power has to be given some autonomy to maintain justice and equity; hence the maxims: التابع تابع A subordinate will be regarded as a subordinate. (Ibid, pg. 120) تصرف الإمام منوط بالمصلحة The power of the imam will be based on the best interest of issues. (Ibid, pg. 123) A human being is prone to do wrong. When he is being criminalised, consideration should be given to the possibility of error and wrong judgement by those in power; hence: الحدود تدرأ بالشبهات Capital punishments are removed by doubts. (Ibid, pg. 127) The dignity of a human being is always upheld; hence: الحر لا يدخل تحت يد أحد A free person is never under anyone. (Ibid, pg. 131) At all times, we ought to interpret the speech of a human being according to his human intellect; hence: إعمال الكلام أولى من إهماله Considering one’s speech is better than invalidating it. (Ibid, pg. 135) When he is silent, that too is considered: لا ينسب إلى ساكت قول A statement is not attributed to a silent person. (Ibid, pg. 154) While preference is given to a fard act, at times, voluntary acts are given more virtue to promote sublime character and goodwill: الفرض أفضل من النفل إلا في مسائل A fard act is more virtuous than a nafl act, except in certain issues. (Ibid, pg. 157) There is a balance of justice and fairness between personal dealings and dealings with others; hence: ما حرم أخذه حرم إعطاؤه That which is impermissible to take is impermissible to give. (Ibid, pg. 158) While all laws are designed for the well-being of human beings, we cannot ignore the fact that we also live in a world of some selfish people. In the general interest of human beings, such people will have to be dealt with accordingly: من استعجل الشيء قبل أوانه عوقب بحرمانه Whoever seeks an issue before its time will be punished by being deprived of it. (Ibid, pg. 159) Family and blood relationships are endorsed and strongly considered; hence: الولاية الخاصة أقوى من الولاية العامة Specific guardianship is stronger than general guardianship. (Ibid, pg. 160) The abovementioned maxims are not conclusive and exhaustive. They do, however, provide a glimpse into a perfect and absolute Sharia. ذكر بعض ما لا يتجزأ كذكر كله Mentioning part of that which is indivisible is like mentioning everything. (Ibid, pg. 162) The AskImam.org website aims to guide the ummah with the Shar’ī rulings based on the guidelines set out by our illustrious fuqahā’. While we attempt to analyze the questions and circumstances presented to us and attempt to issue rulings to the best of our ability, we also take cognizance of the fact that we can never be perfect. لا عبرة بالظن البين خطأه There is no consideration of conjecture when error is clear. (Ibid, pg. 161) We use the laws as our guide and, if we have erred, it is attributed to us; this we have to accept: إذا اجتمع المباشر والمتسبب أضيف الحكم إلى المباشر When the direct pursuant (person who is directly involved) and the means come together, the ruling will be attributed to the direct pursuant. (Ibid, pg. 163) In any event, the pleasure of Allah Ta’ālā is the common goal of all. Hence, the maxim: إذا اجتمع أمران من جنس واحد‏,‏ ولم يختلف مقصودهما‏,‏ دخل أحدهما في الآخر غالبا‏ When two issues of the same nature come together with a common purpose, one is usually included in the other. (Ibid, pg. 132) By: Mufti Ebrahim Desai darulifta

Duaa when Experiencing Sleeplessness at Night If one experiences sleeplessness, he should recite the following Duaa اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَمَا أَظَلَّتْ وَرَبَّ الْأَرَضِينَ وَمَا أَقَلَّتْ وَرَبَّ الشَّيَاطِينِ وَمَا أَضَلَّتْ كُنْ لِي جَارًا مِنْ شَرِّ خَلْقِكَ أَجْمَعِينَ، أَنْ يَفْرُطَ عَلَيَّ أَحَدٌ مِنْهُمْ، أَوْ أَنْ يَطْغَى، عَزَّ جَارُكَ، وَتَبَارَكَ اسْمُك O Allah, the Rabb of the seven skies and whatever its shadow falls upon, and the Rabb of the (seven) earths and whatever creation it carries (above it), and the Rabb of the Shayaateen and of whom they lead astray, be my guardian (and protect me) from the evil of all Your creation, that anyone of them exceed the bounds in dealing with me, or harms me, Your protection is great and Your name is exalted. عن خالد بن الوليد رضي الله عنه أنه أصابه أرق فقال رسول الله صلى الله عليه و سلم ألا أعلمك كلمات إذا قلتهن نمت قل اللهم رب السموات السبع وما أظلت ورب الأرضين وما أقلت ورب الشياطين وما أضلت كن لي جارا من شر خلقك أجمعين أن يفرط علي أحد منهم أو أن يطغى عز جارك وتبارك اسمك. رواه الطبراني في الكبير والأوسط واللفظ له وإسناده جيد إلا أن عبد الرحمن بن سابط لم يسمع من خالد (الترغيب والترهيب رقم 2483) Hadhrat Khaalid bin Waleed (Radhiyallahu Anhu) reports that he was experiencing sleeplessness at night. Rasulullah (Sallallahu Alaihi Wasallam) said (to him): “Should I not teach you a duaa, which if you recite it, you will be able to sleep at night: اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَمَا أَظَلَّتْ وَرَبَّ الْأَرَضِينَ وَمَا أَقَلَّتْ وَرَبَّ الشَّيَاطِينِ وَمَا أَضَلَّتْ كُنْ لِي جَارًا مِنْ شَرِّ خَلْقِكَ أَجْمَعِينَ، أَنْ يَفْرُطَ عَلَيَّ أَحَدٌ مِنْهُمْ، أَوْ أَنْ يَطْغَى، عَزَّ جَارُكَ، وَتَبَارَكَ اسْمُك

The Best of You… One of the great expositions of Almighty Allah’s divinity is the creation of the spouse. The system of procreation is in itself unique as well as divine. Mind boggling is the fact that the entire human race has been extracted from a single couple; Nabi Adam (‘alayhis salam) and Sayyidah Hawwa (radiyallahu ‘anhu). Some relationships can only be nurtured with love. Other relationships need added compassion or loyalty. Encapsulating all of the above, Allah Ta’ala says: “And of the signs of His (supremacy) is that He has created for you spouses from your own kind, so that you may attain tranquility there from. He has also created between you (the spouses) love and compassion. Indeed in these are signs for those who ponder.” (Surah Rum: 21) What is our Title? Once, upon learning of some husbands abusing their wives, Nabi (sallallahu’alayhi wasallam) said: “The best of you is he who is the best towards his wife.” (Sahih Ibn Hibban; Al Ihsan, Hadith: 4786, 4977) In one narration Rasulullah (sallallahu ’alayhi wasallam) said: “Those (who abuse their wives) are not the best of you.” (Sunan Abi Dawud, Hadith: 2139) He (sallallahu’alayhi wasallam) even said: “I am the best among you towards my wives.” The question is: Which of the two contrasting titles do we deserve?! A Role Model even inside the Home Just as our beloved Prophet (sallallahu ’alayhi wasallam) was a role model for outside the home, so too was he a model within the home. The extent of his flexibility with his beloved wives actually sets the tone for compassion and understanding in every marriage! Love, live every other thing, is despised only when applied in the incorrect manner. But if it is articulated in the proper way, one is actually rewarded for it. Rasulullah (sallallahu’alayhi wasallam) being the paragon that he is, even raced with his beloved wife, Sayyidatuna ‘Aaishah (radiyallahu ‘anhu). She says: “He did so on two occasions, once allowing me to outrun him.” (Sunan Abi Dawud, Hadith: 2571; Sahih Ibn Hibban; Al Ihsan, Hadith: 4691) Despite his unimaginable burden of Prophet-hood and Leadership, “Whenever Rasulullah (sallallahu’alayhi wasallam) would be at home, he would always have a smile on his blessed face.” (Tabaqat Ibn Sa’d) He would assist in the daily chores. (Sahih Bukhari, Hadith: 676). How often do we do so? She further elaborates: “He (would express his love by even) drinking from the same side of the cup as I did. He would even lie in my lap and recite Quran”. (Sahih Muslim, Hadith: 690-691) Did such acts of love ever cross our minds?! In a narration of Sahih Muslim, Rasulullah (sallallahu’alayhi wasallam) is described as being ‘soft and willing to comply with his wife’s wishes.’ Much Exhortation The exhortation of Rasulullah (sallallahu ’alayhi wasallam) towards considering the rights of the wife are so many that practically every book of hadith has a complete chapter dedicated to this topic. In fact, Imam Nasai (rahimahumallah) and others have compiled separate books on this. Perhaps the magnitude of importance that Rasulullah (sallallahu ’alayhi wasallam) attached to this could be understood from the fact that he distinctively reminded the ummat of it during his final sermon. His words were: “Behold! Treat your wives kindly, for they are only with you to fulfil your needs…if they are obedient to you, then do not search for reasons to ill-treat them. Behold! Like you have rights over your wives, so do they upon you. Their rights are: that you are kind towards them as well as feed and clothe them. (Sunan Tirmidhi, Hadith: 1163) Ignorance of these sublime sunnats and failure to adopt them have led to the alarming rise in marital breakdown! The code of conduct for a Muslim husband is quite clear; He never resorts to physical or even verbal abuse. (Sunan Abi Dawud, Hadith: 2137) Unfortunate are those who fail in this regard. It is they who are not “the best of you.”! al-miftah

Q. Assalamualakum. Is theta healing permissible, JazakAllah. (Question published as received) A. ThetaHealing is described, on their official website, as a meditation technique and spiritual philosophy - not specific to one religion but accepting them all - with the purpose of getting closer to the Creator. It is a training method for your mind, body and spirit that allows you to clear limiting beliefs and live life with positive thoughts, developing virtues in all that we do. Through meditation and prayer, the ThetaHealing Technique creates a positive lifestyle. (http://www.thetahealing.com/about-thetahealing.html) The Fatwa Department of the Jamiatul Ulama KZN has reviewed the ThetaHealing system and has ruled it impermissible as it contains elements, beliefs and philosophies that are incompatible and inconsistent with Islamic beliefs and teachings. Thus, the Muslim community is advised to refrain from using this system as it may lead to very negative consequences on one’s Imaan. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

You will have to ask for the reference at the site brother. I just searched and copy pasted the answer for you.

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Eleven Glimpses of the Austerity and Asceticism of Hazrat Abu Zar (radhiyallahu ‘anhu): Sa‘eed bin ‘Ataa’ bin abi Marwaan (rahimahullah) narrates the following from his father: I once saw Hazrat Abu Zar (radhiyallahu ‘anhu) performing Salaah while wearing only a lower garment. I therefore said to him, “O Abu Zar (radhiyallahu ‘anhu)! Do you have no clothing besides this sheet?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “If I had another sheet, you would see me wearing it.” I replied, “But a few days did pass in which I saw you wearing two sheets.” To this, Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “O my nephew! I gave those two sheets to someone who was more in need of them than me.” On hearing this, I exclaimed, “By Allah! You are definitely in need of those two sheets!” Hazrat Abu Zar (radhiyallahu ‘anhu) responded saying, “O Allah! You forgive!” He then addressed me and said, “Indeed you attach much importance to the dunya! Do you not see me wearing this sheet while I possess another which I wear to the musjid? I possess goats which I milk, camels on which I carry my provisions and we have slaves who serve us and suffice for us by seeing to the preparation of our food. Which favor of Allah can be greater than the favors which we are enjoying?” (Ibn Sa’d 4/178) Abu Qilaabah narrates that Abu Asmaa’ Rahabi (rahimahullah) once entered into the presence of Hazrat Abu Zar (radhiyallahu ‘anhu) in Rabzah. On entering, he found that the wife of Hazrat Abu Zar (radhiyallahu ‘anhu) was with him. She was a dark skinned woman who wore earrings and had no trace of saffron or khalooq (a type of perfume) on her body. Hazrat Abu Zar (radhiyallahu ‘anhu) addressed him and said, “Do you not see what this dark skinned woman is instructing me to do? She is instructing me to go to Iraq. When I go to Iraq, the people will overcome me with their dunya. Behold! Indeed my beloved friend (sallallahu ‘alaihi wasallam) promised and warned me that there is a path which is very slippery before reaching the bridge which is over Jahannum. It is more likely that we will be saved if we traverse this path with a load that is easy to bear than if we traverse it with a full load. (Ibn Sa’d 4/178) Ja’far bin Burqaan narrates that Ghaalib bin Abdir Rahmaan met a man who mentioned the following: If all the items in the home of Hazrat Abu Zar (radhiyallahu ‘anhu) had to be gathered, the shawl of this person (referring to a person who was nearby) would be more valuable than all those items combined. Ja’far bin Burqaan thereafter mentions that he recounted this narration to Mahraan bin Maymoon (rahimahullah) who said, “I do not think that the combined contents of the home of Hazrat Abu Zar (radhiyallahu ‘anhu) equaled even two dirhams in value.” (Ibn Sa’d 4/175)

Beneficial Advices HERE

Religion is Easy. Do not make it difficult Allah Ta’ala has said in the Quran, Hadith Beneficial Advice

Would stepping into a puddle make my clothes impure Question If I am running and I step in a puddle, is the water that splashes on me regarded as impure or pure? Answer: In the name of Allah, the most Beneficent, the most Merciful. There are two situations to the aforementioned question. If there were no impurities in the puddle, then your clothes, shoes etc… will remain pure and paak. If there were impurities in the puddle then your shoes and the area of the clothes where the puddle splashed on to will be considered impure. If the impurity is visible the clothes and shoes will become pure by removing the filth itself even if this is achieved by washing it once. If its removal is difficult, there is no harm if some trace remains. If the impurity on the other hand is invisible, it is to be washed three times and squeezed after each wash. (Nurul Idah p.87 & Durre Mandhuud p.471 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham. Source

Wash only that part which is soiled by impurity Impurity coming on a blanket Question I saw a spot of blood on the blanket. I was on my monthly cycle but there was already blood spot on another place which was not impure blood. But I noticed another spot and I’m not sure whether it’s impure or not though the bedding etc is not stained. If I give the blanket for washing in laundry as the blanket is big and difficult to wash will it suffice and be pure? Answer Yes it will suffice. However you do not have to wash the entire blanket for it to be pure, just wash the area which is soiled with impurity. And Allah Ta’ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) Source

Purifying Items Q: If there is impurity on a table or chair, how many times do I have to wipe it? Is it necessary to wipe it three times or if no traces of impurity is seen. If traces of something invisible like urine etc are there does wiping once or twice suffice. Also if I wash blood stained or impurity stained clothes in washing machine once will they be pure? Do I have to run rinse 3 times as I feel I am wasting water. A: If urine or any impurity has come on it, water will have to be used to remove the urine, impurity, etc. Merely wiping will not suffice. And Allah Ta’ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) Source

Purifying Clothes

Touching Impurities & Wudhu Merely touching impurities does not break wudhu. (Fatāwa Mahmodiyyah, Vol.5,Pg.74)

Dried Impurity