ummtaalib

(Taken in October 2016 by visitors to Palestine - click on picture to enlarge)

Allāh ta‘ālā - The True Cause and Effect By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh I was recently invited to impart the final lecture of the most authentic book after the Qur’ān, Sahīh-ul-Bukhārī, at a Madrasah in Réunion Island. After reaching Paris on Tuesday 12th July 2016, the onward flight to our destination was cancelled due to some technical fault. As the fault could not be repaired in time we were rescheduled to fly the next day. However, this later flight would not have allowed us to reach Réunion in time for the gathering; hence I aborted my travel and returned to the UK, as my principle objective for travelling was no longer achievable. Life brings many unexpected incidents and a person faced with such situations should reflect upon and benefit from any lesson that can be learnt. Therefore, I thought it opportune to share with my readers some pertinent lessons which came to mind, so that we can use them to relate to the many instances and events that take place around us and in our lives. Allāh ta‘ālā states: Say: ‘O Allāh, O Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honour on whom You will, and bring disgrace to whom You will. In Your Hand lies the betterment (of everyone). You are surely powerful over everything. You make the night enter into the day, and make the day enter into the night; and You bring the living out from the dead, and bring the dead out from the living, and You give to whom You will beyond measure.’ (3:26-27) The above verses were revealed to Rasūlullāh sallallāhu ‘alayhi wasallam at a time when the Muslims were in an extremely dreadful and poor situation. It was the occasion of the Battle of Al-Ahzāb. On the apparent, from every side, failure and disgrace was dawning upon the Muslims. The Muslims were poverty stricken to the extent that stones had to be tied to stomachs to remain upright. The enemies with strength and vigour and a determination to crush the Muslims were merely a stone’s throw away. The Muslims were less in number with hypocrites amongst their midst. Allāh ta‘ālā captures the scene in the following verses: O you who believe, remember Allāh’s favour to you, when the forces (of the disbelievers) came upon you, and We sent upon them a wind, and the forces (of angels) you did not see. Allāh is watchful of whatever you do. (Recall) when they came upon you from above you and from below you, and when the eyes were distracted, and the hearts reached the throats, and you were thinking about Allāh all sorts of thoughts. At that occasion, the believers were put to a trial and were shaken with a violent convulsion. (33:9-11) During this extremely troublesome period, whilst digging the trenches as a defence from the enemies, Rasūlullāh sallallāhu ‘alayhi wasallam was shown a vision of the palaces of Persia, Rome and Yemen and was given glad tidings of the liberation of their empires and treasures coming to the feet of Muslims. The hypocrites made this a point of fun and amusement, upon which Allāh ta‘ālā revealed: Say: ‘O Allāh, O Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honour on whom You will...’ There is no ambiguity in the message of these verses. It clearly explains that Allāh ta‘ālā is the ultimate being who decides the fate of everyone. As humans we can only endeavour to achieve leadership, honour and respect but the results are only in Allāh ta‘ālā’s hands. A person should never find himself confident and feel ‘in control’ of his situation, as Allāh ta‘ālā can turnaround situations within minutes and seconds; a king today can become a pauper tomorrow, the rich can become beggars, the honoured can become disgraced, the free can become enslaved and vice versa. There are many examples before us of rulers that were toppled, only to be replaced by the formerly disgraced, who took the thrones and seats of power. Allāh ta‘ālā substantiates this point further by demonstrating His complete power and control over things in this world and bringing to our attention His power in creating something which is seemingly contradictory and incompatible: You make the night enter into the day, and make the day enter into the night… Night and day are conflicting phenomena. Yet Allāh ta‘ālā has the power to change one into the other; as the summer months roll over into winter, the night begins to enter the day and when summer begins to approach, the days begin taking over the night. There is no being who can stop or change this phenomenon. Further Allāh ta‘ālā states: ...and You bring the living out from the dead… He is the being who has the power of creating a live creation from dead matter and create dead matter from a live creation. This has been explained by the mufassirūn by the fact that He is the being who creates a living chicken from an apparent dead egg and creates a living, flourishing tree from an inert and apparent dead seed. An egg seems lifeless to us and similarly, the seed does not show any signs of apparent life. Yet what comes forth from both is paradoxically alive and flourishing. Further Allāh ta‘ālā states: ...and bring the dead out from the living… The live chicken lays a seemingly dead egg demonstrating the power of Allāh ta‘ālā in bringing out a dead item from a live creature, and similarly the green, blossoming trees and vibrant fields of crops give a harvest of apparent dead seeds. Such phenomena demonstrate the complete control and power of Allāh ta‘ālā over bringing a change to any situation. Likewise, in the spiritual realm, Allāh ta‘ālā creates a ‘live’ believing child in a non-believing i.e. spiritually dead, household where there is no sign of belief, and a non-believing child is given birth by believing parents. A household of piety breeds a disobedient child and disobedient parents find their child reaching the peaks of piety and wilāyah, i.e. the friendship of Allāh ta‘ālā. Further Allāh ta‘ālā states: ...and You give to whom You will beyond measure... When Allāh ta‘ālā has the absolute power over everything and He holds the key to all goodness, then who can question His decision to grant someone goodness and deprive another and who can object to Him making a pauper into a king and vice versa. All in all, it is only Allāh ta‘ālā who has complete power to grant good and cause harm, to honour and disgrace, to grant wealth and make someone destitute. Rather, Allāh ta‘ālā can grant goodness in situations of harm and can grant honour and respect in the climate of disgrace and can favour someone with wealth despite all the odds. Therefore, it is imperative that we take heed from these verses of the Glorious Qur’ān and practise on the following lessons they give us: 1. Instil this belief deep in our hearts that it is only Allāh ta‘ālā who holds the power to grant someone good and to deprive, and without His will no one can face any harm or be safe. Rasūlullāh sallallāhu ‘alayhi wasallam has stated in a hadīth addressing Sayyidunā ‘Abdullāh Ibn ‘Abbās radhiyallāhu ‘anhu: ...And if all of mankind were to gather to cause you harm they will not be able to do so except that which Allāh has allotted for you and if they gather to give you goodness, they will not succeed except that which Allāh has allotted for you... (At-Tirmidhī) 2. We should believe and have total reliance on Allāh ta‘ālā that He can change any situation as He is the only being who can make the impossible possible. We only need to reflect on the fact that it was He who made a path way for Sayyidunā Mūsā ‘alayhis salām in the sea, who prevented the knife from slitting the throat of Sayyidunā Ismā‘īl ‘alayhis salām, created a camel from a rock for Sayyidunā Sālih ‘alayhis salām, caused the moon to split in two for Rasūlullāh sallallāhu ‘alayhi wasallam. Therefore, even in the most adverse situation, we should never think that it is the end of the world for He is All-Powerful; He can awaken the one who is in a coma, He can make the disabled walk, He can cause the blind to see and He can bring the dead back to life – He has every ability to cause what He desires. 3. Never become despondent in any situation and give up beseeching Him. Continually turn to Him and beseech Him with this belief that He will surely shower His Mercy. Allāh ta‘ālā states: Only the disbelievers become despondent in the Mercy of Allāh... (12:87) Allāh ta‘ālā is ever ready to accept our prayers: ...Call Me, I will respond to you... (40:60) When My servants ask you about Me, then (tell them that) I am near. I respond to the call of one when he prays to Me... (2:186) One should reflect on the incidents of the Prophets ‘alayhimus salām and take lesson that they never gave up beseeching Allāh ta‘ālā and always hoped for acceptance. Let us look at a few examples: a. Sayyidunā Mūsā ‘alayhis salām, having become despondent in Fir‘awn, turned to Allāh ta‘ālā; Allāh ta‘ālā accepted the prayer of Sayyidunā Mūsā ‘alayhis salām after forty years but never did Sayyidunā Mūsā ‘alayhis salām become despondent even for a moment. For forty years he called Allāh ta‘ālā with full conviction. Allāh ta‘ālā finally said, “...The prayer of the two of you (Mūsā ‘alayhis salām and Hārūn ‘alayhis salām) has been granted...” (10:89) b. Sayyidunā Ayyūb ‘alayhis salām was afflicted with such an illness that everyone had left him yet he did not give up hope and continued calling Allāh ta‘ālā. Sayyidunā Ayyūb ‘alayhis salām said, “...Here I am, afflicted by pain and You are the Most Merciful of all the merciful.” (21:83) Allāh ta‘ālā accepted his prayer and said, “So, We answered his prayer and removed whatever pain he had...” (21:84) c. Sayyidunā Yūnus ‘alayhis salām called out to Allāh ta‘ālā in the midst of three darknesses; the night, the sea and the stomach of the fish; yet he did not lose hope in Allāh ta‘ālā. Allāh ta‘ālā states, “...Then, he called (Us) in depths of darkness saying, ‘There is no god but You. Pure are You. Indeed I was among the wrongdoers.’” (21:87) When he did not lose hope and continually beseeched Allāh ta‘ālā with hope, faith and conviction Allāh ta‘ālā responded. Allāh ta‘ālā says, “So We responded to him and rescued him from the distress...” (21:88) 4. Never become complacent or independent from Allāh ta‘ālā when in comfortable situations for He can change any situation in seconds. Always fear Allāh ta‘ālā and never think that the situation will remain favourable forever and that no one can remove this goodness from me. Rather remain humble that whatever goodness there is in my life, it is due to the sheer Grace of Allāh ta‘ālā. 5. Be content with every situation, for Allāh ta‘ālā is All-Wise and every situation is good for us. During adverse circumstances, be patient and if the situation is favourable, then be grateful. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: How astonishing is the condition of a believer; every condition of his is good, and this is only for a believer. If he receives khayr (goodness) then he is grateful and this is good for him. If he is afflicted with hardship, then he is patient and this is good for him. (At-Tabrānī) May Allāh ta‘ālā grant us all the tawfīq and understanding. Āmīn. © Riyādul Jannah (Vol. 25 No. 7, July 2016)

Leader or Follower? "A Dhaakir (spiritually healthy) heart will always be able to overpower the nafs; a ghaafil (neglectful) heart will ever remain a follower, with the nafs as its imam." (Pearls of Wisdom: Riyaadhul Jannah)

Atheistic Thoughts (Long Q&A, but you must read it until the end) Question I am a Muslim who is leaning day by day towards atheistic views because I have doubts. Can you clarify them for me? let’s start. I have heard Allah does not place a burden on a soul more than it can bear. So what about the people who commit suicide? 2. Allah loves us like 70 mothers. So why would he then put people in Hell? I for one recall asking my mother, “if I cut your hands and feet and starve you… torture you in every way I can and then you are given a choice to put me in Heaven or Hell… she said I would rather die than put you in Hell… so I asked her is there any case in which you will put me into Hell? she said no….. so I asked her a second question if you have the power to put me into heaven for eternity which is absolutely great compared to the life of this world would you choose to put me into trials and tribulations in this mortal world…. so she said even if a thorn pricks you i can’t stand that….. see where I am getting with this….. so your so called Allah the most merciful of those who show mercy. How does He do that when we can’t starve him, torture him, we can’t affect him in any way yet he chooses to enjoy people’s torture. Now I don’t want you to prove that Allah is 70 times more merciful than a mother…. but if you prove that he is 1/70 times merciful that would be enough. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We make duaa Allah keep you firm on Imaan and that Allah grant you sharhe sadr (satisfaction of the heart) in understanding Imaan. However, this also requires one to be sincere and honest. We have to use the divine given abilities correctly to understand Allah and Imaan. It is true that Allah never burdens a person more than he can bear. This is clear from the following verse: لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا Translation:”Allah does not place on a soul responsibility (duty) except what is within its capability.” [Al-baqarah: 286] The cause of suicide is then not about the burden being more. It is about managing the burden. The burden is within ones capacity. However, the person does not manage the burden correctly and commits suicide. It is his negligence by not using the various resources of treating himself that he has committed suicide. He is totally responsible for the act. He was not burdened with something he could not bear. If you do say so, then what criteria do you have to determine that? How would you justify that the person was over burdened rather than not managing his burden? There are innumerable examples of people with suicidal tendencies that have been treated with counselling and medication. If they would not have resorted to treatment and if their condition deteriorated to the point of suicide, that is their negligence. The second issue raised by you is why a person would be thrown into Hell despite Allah being All Loving. The answer to this is very simple. One of the many attributes of Allah Almighty is Ar-Rahman; The Most Merciful. And the manifestation of this attribute is Jannah (Paradise). On the other hand, Allah is also Shadeedul-Eqaab – شديد العقاب (severe in punishment) and the manifestation of this attribute is Hell. A person will go to hell because Allah is severe in punishment, not because Allah is Ar-Rahman (The Most Merciful). The question to ask is why is Allah severe in punishment? Consider this angle. Allah rewards an obedient person with Jannah. If an obedient person is also put in hell without any cause of the Mercy of Allah, would it be fair? The obedient and disobedient are equal? How would one justify the quality of Allah being Al-Aadil (The Most Just)? May Allah guide you and remove your doubts. Aameen. And Allah Ta’āla Knows Best Safwaan Ibn Ml Ahmed Ibn Ibrahim Student Darul Iftaa Limbe, Malawi Checked and Approved by, Mufti Ebrahim Desai. Addition from Shaykh Abdur Raheem (Hafizahullah):A mother is kind to her children but even mothers get angry at them when they see the need for it. A child comes home after a football game. He is covered in mud from head to toe. The mother gets angry, scolds him, tells him to stand at the doorway and then she takes his shoes off. She carries him to the bathroom, she is screaming and shouting whilst taking off the dirty clothes and washing him. If he doesn’t listen to her, she might even give him a gentle slap on the back. This does not mean that the motherly love has deserted her. When the child is clean and washed, she will apply some powder to make him smell nice, hug him and kiss him. In addition, have you never heard of mothers telling authorities about their rebellious youngsters? They hand them over to the police to put them in jail in order that they rectify themselves and stay away from harm in future. Allah will only put some people in Jahannam in order to cleanse them from the effects of their own wrongdoings. As soon as they are cleansed from the effects of their sins, He will give them new bodies, fresh skin and admit them into Jannah. As for the kuffar and the mushriks, they will be like a rebellious teenager who is always pestering his parents and running away from home. He goes his own way, he falls into wrong company, becomes a drug addict and a habitual burglar. The police are chasing him all the time, knocking on his parents’ door to look for him. The parents get so fed up that they disown him. They don’t allow him to come back home because they’ve tried everything but to no avail. Similar to this is the case of shirk. Allah tried His best to Give them the message. He warned them against rebellion and arrogance. However, when nothing worked Allah also disowned them. Even though Allah was their Creator, they failed to accept His authority by testifying to His Oneness. What was Allah supposed to do? Once Rasulullah sallAllahu alayhi wassallam saw this lady running around frantically in search of her missing child. He asked the sahaba “If this woman was to find her child, do you think that she will throw him in a fire?” They replied “No, As long as she is able to protect him” He said “Well! Allah is more merciful to his slaves than this woman is to her child” In another instance, he was asked a similar question. He began to shake and he started crying profusely. Then he said “Verily Allah will not put in Jahannam expect the rebellious, the oft rebelling, who refused to utter “There is no god but God” (Ibn majah) In another Hadith he says “Allah will ask a mushrik on the day of judgement “Son of Adam! If you possessed the whole world today, would you give it in ransom to free yourself from punishment? He will reply “Yes of course” Allah will say “Well! I required from you something which was much more easier, while you were still in the loins of Adam; that you do not commit shirk, however you refused to do anything but shirk” (saheeh Bukhari) So punishing in the fire does not take away the mercy from Allah. That is His dealing with makhlooq by way of Adl (equality). They wanted kufr & shirk so He gave it to them. If He were to deprive them of what they wanted, that would be injustice. He remains as merciful as He was and He will remain that way forever. As Allah says, “Allah did not wrong them, but rather they used to wrong themselves.” Elsewhere, He says, “What will Allah get by punishing you, if only you were grateful and you believed. Allah is most Appreciative, All Knowing.” As for the sufferings, how did you determine that it’s a punishment? Why couldn’t you think of it as a test of character? That would make things a lot easier to understand. Also, If there was no hunger and thirst, we would not be able to comprehend the value of food and drink. If there was no sickness, we would not realise the value of good health. There is some wisdom behind everything in the universe. We should trust the All Knowing, All Powerful, Wise One. When you have belief in Allah, the suffering becomes light, in fact you feel pleasure in the pain by thinking if this is what Allah wants for me, then I’m happy with what He decides. This generates an amazing contentment in the heart. And from where did you pick these words ‘your so called Allah’ I fear you might have already committed kufr. Also your assumption that ‘He enjoys people’s torture’ is also a form of blasphemy. He doesn’t torture people nor does he like to do so. Most of the difficulties are brought upon themselves by the people. Who made all the bombs and WMDS? Disobedience is by choice not by divine force. Moreover, it is our disobedience which brings about difficulties. It’s like if you touch fire you will get burnt. It’s impossible to not feel the heat in spite of touching the fire. So sins attract difficulties. If the difficulty comes in this dunya, then that’s easier, however if it is left for the Akhirah, then the Adhaab of Jahannam will be much more severe, and it will be nothing but our disobedience taking another form. The traits of pride, arrogance, haughtiness, stinginess, oppression, jealousy, backbiting, slandering, fornication, drinking, gambling, murder and all crimes whether major or minor – these will turn into the fire, snakes and scorpions of Jahannam. Allah knew that we would do these things and wanted to cleanse us so He revealed books, sent messengers and guides to show us the simple and correct way to live. He has appointed angels who talk to us, inspire us, protect us and stay with us. Otherwise the Satans would chop us into pieces. They wouldn’t let us live in peace. Then Allah forgives and forgives and forgives. He invites those who are running away from Him. Allah is Ready to receive them with open arms. He runs towards the one who walks to Him. He is extremely happy with the repentant slaves. Then He has kept special moments like Ramadhaan, Hajj, Fridays, etc wherein His mercy showers upon the hearts like a heavy rainfall. We can feel that mercy in our hearts during these blessed times. Then He will take reckoning on the day of judgement with extreme kindness. The due rights will be of two types; Rights of the Almighty and rights of the creation. With regards to the second ones, He will give us a chance to settle them out, but on that day, even our mothers, fathers, siblings, wives and children will run away from us and refuse to offer any help. With regards to His own rights, Allah will show the most highest standard of mercy and forgiveness like no other. So you need to think deeply and stop copying some objections whispered into your mind by the Satans amongst the jinn and the ones amongst the human kind. May Allah guide us all, give us His true love and allow us to recognise Him and to make ourselves worthy of absorbing His mercy into our hearts. May Allah be pleased with us. Ameen. Source

Male Circumcision : The Ultimate Hygiene in Personal Health There exists absolutely no need to debate the validity of the Islamic practice of male circumcision. However, a small group of anti-circumcision activists maintain that the foreskin protects certain glands on the tip of the private part. They maintain that it’s also a type of a protective cover against infections and abrasion, and so it should be left as natured intended it to be. For Muslims, if something has been prescribed for us, we submit, whether science agrees with it or not. Divine wisdom is more superior to scientific findings as science itself is a very limited and subjective science. Just it is perfectly natural and expected to clip one’s nails and trim one’s hair for hygienic purposes, so circumcision falls into the same category. Narrated Sayyadina Abu Huraira (RA) that our most noble Prophet Muhammmad (Sallallahu ‘Alaihi wa Sallam) said: “Five things are in accordance with Al Fitra (i.e. the tradition of prophets, natural disposition): to be circumcised, to shave the pelvic region, to pull out the hair of the armpits, to cut short the moustaches, and to clip the nails.’ (Al-Bukhari Volume 8: Book 74: Hadith 312) It is therefore evident that circumcision was a tradition that all the Prophets of Allah followed. In another hadith related by Imam al-Bukhari reads: “The practices related to Fitrah (the pure nature) are five: circumcision, shaving the pubic hair, trimming the moustache, cutting the nails and removing the hair of the armpits.” In fact, these are general hygienic practices that humans have discovered by instinct to be good for them, with or without organized religion. Normally, our children are circumcised during infancy, but the order to circumsize came to Sayyadina Ebrahim (AS) at a very late age. Imagine how painful it may have been for him at that stage, but he willingly did it. Narrated Sayyadina Abu Huraira (RA) that Allah’s Apostle (Sallallahu ‘Alaihi wa Sallam) said, “Abraham did his circumcision with an adze at the age of eighty.” (Al-Bukhari, hadith 575) Allah ordered the Prophet Muhammad (peace be upon him) to follow the religion of Sayyadina Ibraheem (‘Alaihis Salaam). Allah says in the Holy Qur’an: “Then We inspired you: ‘Follow the religion of Ibraheem, the upright in Faith’.” [16:123] And an important part of the religion of Ibrahim is circumcision. This is why circumcision is considered as Sunnat al-Ibrahimi (The Sunnah of Prophet Ibraheem). According to the Islamic tradition there is no fixed age for Muslim circumcision therefore it varies depending on family, region and country. The Hadith indicate that the our noble Prophet Muhammad (Sallallahu ‘Alaihi wa Sallam)’s grandsons, Hassan and Hussaiyn (peace be upon them) were circumcised on the seventh day after their birth. The noble daughter of the Prophet Muhammad (Sallallahu ‘Alaihi wa Sallam), Fatima (peace be upon them) herself is quoted talking about her sons’ circumcision on the seventh day after their birth in various traditions. Therefore, commonly, the preferred age considered is the seventh day after birth and can be as late as puberty. In fact, the medical profession has encouraged medical circumcisions in the first week after birth to reduce complications. Coming to the benefits of circumcision, let us go through the following facts: Infection or inflammation of the foreskin affects about 10% – 14% of uncircumcised boys. Urinary tract infections occur in about 1 in 100 uncircumcised boys in the first year of life, and 1 in 1,000 in circumcised boys. There is also an increased risk of inflammation and infections of the foreskin and glands in uncircumcised males. Circumcision brings down the chances of catching genital ulcerative diseases. Penile cancer is a risk for uncircumcised men. One male in 100,000 gets this malignancy and it is invariably an uncircumcised male. AKaiser Permanente HMO study found that uncircumcised infants are 10 times more likely to get kidney infections and urinary tract infections, especially in their first year of life. Most importantly, the biggest health benefit conferred by circumcision is that it helps bring down the chances of contracting the dreaded HIV virus. Not only this, circumcised males carrying the AIDS virus are less likely to transmit it to their female partners. In conclusion, circumcision, throughout history, has been thought to provide a measure of protection against infections of the foreskin. The surgical removal of the skin surrounding the head of the private part (penis) makes it easier to keep it clean because urine, semen and other biological substances cannot get trapped there. It is also a preventive measure against infection and diseases, because without circumcision excrements may collect under the foreskin which may lead to fatal diseases such as cancer. In Islam, we need to be in a state of purity all the time in order to perform our prayers. With invisible impurities trapped beneath the skin, this may prove a huge inconvenience. Source

The mystery of Dhaeef Hadeeth Mystery of Dhaeef Hadeeth !! A beautiful explanation by our Hazrat, shaykhul Hadith mawlana Yusuf Motala Saheb damat barakatuhum. “Many people get very charged up and excited at the mention of many ahadeeth and just cannot resist labelling anything they do not know or agree with as “DHAEEF”, meaning “WEAK”, without even knowing and understanding what the term means and implies especially if it is a narration from “Fazaile Aamal” written by Shaikhul-Hadeeth Molana Zakariyyah Kandhalvi rahimahullah. Firstly: The literal meaning of hadeeth is a “statement”. Any statement is literally a “hadeeth”. In Islamic literacy , hadeeth is implied to be a statement by or regarding Rasoolullah sallallaho alaihe wasallam. But in the Quran it also says هل اتك حديث موسى .. “Did the hadeeth of Musa (alaihissalaam) reach you?” It also says هل اتك حديث ضيف ابراهيم المكرمين “Did the hadeeth of the honourable guests of Ibraheem (alaihissalaam) reach you?” This is why in books of haddeth , there are statements or sayings of Rasoolullah sallallaho alaihe wasallam , of sahaabah , of tabi’eens and even people after them. Secondly. The term saheeh or dhaeef is used to describe the status of the chain of narration and not just the text. Hence in many cases although the chain by which a hadeeth has been narrated is weak but the subject contained therein is sound and supported by other narrations or even Quran. The hadeeth انما بعثت معلما “I have been sent as a teacher”, has been classified as dhaeef but the message contained therein is supported by the Quran where Allah says about the prophet sallallaho alaihe wasallam , ويعلمكم ما لم تكونوا تعلمون . “He teaches you what you did not know”. So the prophet sallallaho alaihe wasallam was obviously a teacher as well. Thirdly-Whether a hadeeth and a narration is saheeh(authentic) or dhaeef (weak) is not an absolute and divine classification but rather the opinion of a muhaddith regarding a particular narration as there is not and cannot be a single narration about which Allah or his beloved prophet have stated that this is saheeh or dhaeef.Hence there are many narrations which are classified as saheeh by one scholars but dhaeef or weak by another. Fourthly- if a hadeeth is unacceptable and ought to be rejected because it is weak and in Fazaaile Aamal and the author Shaikhul-Hadeeth Molana Zakariyya is criticised for including it in his book , then virtually every other book of hadeeth apart of Bukhari and Muslim will need to be done away with as well, because Sheikh Zakariyyah did NOT make up those narrations but rather just quoted them from other original books of hadeeth compiled over a thousand years ago by great Muhadditheen, like Imam Tirmidhi , Abu Dawood , Ibn Majah etc. They were all considered to be amongst the greatest Muhadditheen ever in the ummah. So if they thought it permissible and necessary to present dhaeef narrations in their compilations then why have people a thousand years down the line got problems. So rejecting dhaeef hadeeth merely because they are dhaeef is NOT the way of the pious ancestors -salaf saliheen but against the practice of the salaf-saliheen , as long as they do not contradict the Quran and other saheeh narrations ,and even then sometimes there is a reasonable explanation or interpretation to justify their inclusion in a book to support or prove a point and doesn’t necessarily mean that it should be rejected and ignored altogether. Athough, preference is given to Quran and then saheeh hadeeth in all matters but many scholars have also stated that, “A dhaeef hadeeth is still better than no hadeeth” and better than the opinion of someone. This was also the stand of Imam Abu Hanifah and Imam Ahmad ibn Hanbal rahimahumullah. Source

True patience It’s long but pls try to read this excellent reminder to the end إِنْ شاءَ الله There are some types of grief that weigh on the heart, that if they were to be felt by a mountain, that mountain would crumble to the ground… When Prophet Muhammad (saw) lost his beloved son Ibrahim, he held his small body in his arms and said “The eyes send their tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us.” Then he turned his face towards the mountain before him and said, “O mountain! If you were as sorrowful as I am, you would certainly crumble into pieces! But we say what Allah has ordered us: (we are the servants of Allah and we will return to Him; we thank Allah, the Creator of the Universe).” The human heart is just a small, fragile piece of flesh – but with patience, it is able to carry the kind of pain that would cause a mountain to disintegrate. Patience only comes with great struggle and difficulty. It is like trying to grasp and hold onto a strong and fast-swimming fish with your bare hands. You may succeed for a moment or two, but if you are not vigilant, it will escape from grip just as quickly as it came. And how desperate is our need for patience. Patience doesn’t mean to just ‘wait out’ the pain. It doesn’t mean burying your head in the sand until the storm has ended and you can be sure to safely re-emerge into life. And patience isn’t peaceful – at least not at first. True patience is like stepping onto shards of glass and muffling your screams. As you sit and remove the pieces from your skin, tears stinging at your eyes from the pain, you smile and do not say a word. Patience is like being lit on fire from within, a fire that feels as though it will consume you. And yet you keep walking forward calmly, extending your hand to take cool drinks from those who offer them in order to quell the flame. Patience is like treading water in violent seas after your boat has capsized – you are exhausted, but if you stop trying for a moment, you will drown. “Say, ‘O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account’” (39:10). Part of Allah’s Mercy is that some of the believers who have been tried greatly in this world and who have remained patient will meet Him without any sins in their records at all. Patience isn’t to not feel, or to be unaffected by pain or loss. It isn’t so, and it has never been. It is to feel as though you are going to be crushed by the grief, it is to feel as though your body will be consumed by the fire of pain, it is to feel that you will drown in your sorrow. And yet you wake up in the morning and do what needs to be done to take care of yourself and your family. You pray, you work, you live…and you don’t say except that which pleases Allah. Praise and thanks belong to Allah. To Him we belong and to Him we shall return. There is no power or might except that of Allah. Allah is Sufficient for us, and He is the Best Disposer of affairs for us. We have placed our trust in Allah. Patience will extinguish the fire, lift the weighty burden, and lead you to dry land. Not because you have been exceptionally good or are intrinsically worthy of being healed. Rather, it is because Allah (swt) has promised: With difficulty, there is ease. And Allah (swt) never breaks this promise to those who honour the covenant. Tafseer-Raheemi

Pay your zakaah Non-payment of Zakāh is a direct cause of famine. The indirect causes maybe some scientific explanation like the change of weather patterns worldwide, the “greenhouse” effect or whatever else, but Allah Ta’ala is in control of the weather patterns, the workings of nature and He alone determines whether it should rain or not. As many people discharge their Zakah in Ramadan, please ensure that it’s paid in full. It’s always better to give a little extra, but give you must. Withholding Zakah not only negatively affects you, but the entire nation, which includes innocent children, the sinless animals there for our benefit and everyone else. It’s a grossly selfish act. On a personal level, non-payment of Zakah translates in the non-growth of your wealth for the coming year and personal losses which would amount many times more than the amount you were supposed to discharge. Discharge your obligations with a happy heart until it will be taken away forcefully from you by an invisible hand. For those millionaire Muslims who often hold back the full amount and who need to discharge their Zakah which amounts to an entire stack of cash, look at what you have, not at what you have to give. A few hundred thousand here and there which you will in any case spend on some extravagant wedding or holiday in doggone Italy will not make a difference to you. Sadly, most of the culprits in dodging Zakah are the rich. Remember that you may get away by cheating the tax man, but you will never escape the clasp of the Almighty Allah. Now let us look at a few ahadith in this regard: Buraydah (Radhiyallāhu ‘anhu) relates that Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “The nation that withholds zakāh (i.e. does not pay it), Allāh afflicts famine on them.” (At-Tabrānī) Ibn ‘Umar (Radhiyallāhu ‘anhu) relates that Rasūlullāh (Sallallāhu ‘alayhi wasallam) once said, “O Muhājirūn! There are five (dreadful) sins; if you fall into these – and I take refuge in Allāh from the evil of these sins lest you fall into them – (you will face horrible disasters)…” The noble Prophet (Sallallāhu ‘alayhi wasallam) thereafter enlisted a number of sins and their punishments, amongst which he said, “Thirdly, if people stop paying zakāh, rain will be withheld from them, and were it not for the animals, no rain would fall on them.” (Ibn Mājah, Al-Bazzār, Al-Bayhaqī) Non Payment of Zakāh is aloes a Cause of natural calamities such as windstorms, earthquakes, etc. ‘Alī (Radhiyallāhu ‘anhu) and Abū Hurayrah (Radhiyallāhu ‘anhu) report that Rasūlullāh (Sallallāhu ‘alayhi wasallam) prophesied fifteen actions which his Ummah will perpetrate, and from amongst these he mentioned, “When zakāh is looked upon as a penalty (i.e. people will pay zakāh with a heavy heart, as though it is a penalty), then look for violent windstorms, earthquakes, men being swallowed by the earth, metamorphosis, stones raining down from the skies, and calamities following one another in rapid succession, like beads of rosary falling one after the other when its string is cut.” (At-Tirmidhī) As mentioned before, it’s a means of destruction of your personal persona as well as communal property. ‘Umar (Radhiyallāhu ‘anhu) narrates that our noble Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “Wealth is generally lost on the land and the sea because zakāh is not paid on it.” (At-Targhīb) ‘Ā’ishah (Radhiyallāhu ‘anha) narrates that Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “Zakāh will destroy wealth in which it is.” (Al-Bazzār, Al-Bayhaqī) The destruction of wealth upon which zakāh is obligatory will be by way of Allāh Ta‘ālā destroying the wealth in which the amount due for zakāh lies, or by removing the barakah from it. These are just a few of the worldly consequences of neglecting this important pillar of Islam. The consequences in the Hereafter are greater. Listen to this stern warning of our Creator: “As for those who hoard gold and silver and do not spend it in the way of Allāh, give them news of a painful punishment. On the day it (i.e. the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it and (it will be said to them), ‘This is what you had accumulated for yourselves. So, taste what you have been accumulating.’” (9:34-35) The majority of the Sahābah (Radhiyallāhu ‘anhum) and ‘Ulamā are agreed that the severe punishment mentioned in the verse is for those who do not pay zakāh. May Allāh ta‘ālā protect us from such severe punishments. Āmīn. “And let not those who hoard wealth, which Allāh has bestowed them with from His grace, think that it is better for them. No, it is worse for them. That which they hoard will be made into a collar (in the form of a snake and put around their necks) on the Day of Qiyāmah. To Allāh belongs the inheritance of the heavens and the earth. Allah is All-Aware of what you do.” (3:180) Imām Ar-Rāzī rahimahullāh writes in his tafsīr, “This verse does not apply to the cases of nafl (optional) spending. It applies to cases of failure in obligatory spending.” This is substantiated by a hadīth in Al-Bukhārī that our most noble Rasūlullāh (Sallallāhu ‘alayhi wasallam said, “The person on whom Allāh bestowed wealth, and he does not give zakāh on it, then on the Day of Judgement, his wealth will be transformed for him into a large bald snake with two black spots over its eyes; it will wind round his neck on the Day of Judgement, then grab (him) with both his jaws and say, ‘I am your treasure.’” Then Rasūlullāh sallallāhu ‘alayhi wasallam recited the above verse. Abū Hurayrah (Radhiyallāhu ‘anhu) reports that our most noble Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “If anyone possessing gold and silver does not pay what is due, then on the Day of Judgement his gold and silver will be made into sheets and will be heated in the fire of Jahannam. His side, forehead and back will then be branded with (the heated sheets), again and again, on that day, the duration of which will be fifty thousand years.” (Muslim) Once, our Imam of Tawheed, Rasūlullāh (Sallallāhu ‘alayhi wasallam) saw gold bangles on the hands of two women. He inquired if they had given zakāh for the bangles. They replied, “No.” Rasūlullāh sallallāhu ‘alayhi wasallam said, “Do you wish that on the Day of Judgement you be made to put on bangles of fire?” They replied, “No.” He said, “Give zakāh on them.” (Ahmad) In South Africa, Allāh, the All-Merciful has bestowed upon us with many favours: He has given us health and wealth, luxury and comfort, friends and children, life and a wife. Every Rand that we earn is from the Grace of Allāh. He has given us everything and He asks for only 2.5% to be spent in His way upon those who are not capable of providing for themselves. We don’t wince when the tax man takes 30% of our wealth, so why must we squirm with Zakah? Remember, 2.5% at the end of the each Islamic year from the excess wealth (i.e. which remains after spending) is basically nothing. If we pay Zakāh in full and abstain from greed, extravagance, etc. there will not remain a single destitute among the Muslims. Our Imam of Tawheed, Rasūlullāh (Sallallāhu ‘alayhi wasallam)’s ḥadīth is clear evidence for this claim. He (Sallallāhu ‘alayhi wasallam) said, “In the wealth of rich Muslims, the amount which is sufficient for the poor among the Muslims has been made obligatory. The hardships of the poor among the Muslims regarding food and clothing are because of the deeds of the wealthy (i.e. their refusal to pay zakāh). Beware! Allāh will demand a stern reckoning from them and mete out a painful punishment.” (At-Tabrānī) Finally, bear in mind that anything we leave behind is not ours. What is our is what we have spent in the way of Allah Ta’ala. If we want to protect our hard-earned money and save it for use at a time when we shall need it badly, let us spend it in the way of Allāh Ta‘ālā and deposit it in the bank of the Hereafter. Source

What Moves You More ? Listening to the Nasheeds or Quraan? When jumping into your vehicle to go some place, why do people generally listen more to Nasheeds, instead of the Qur’an? One’s CD pouch will be bulging with a wide variety of these, but you may not even find a scratched CD of the Qur’an therein! Please don’t get me wrong, Nasheeds are definitely a healthy substitute for western music, and this is why many share the same tunes and rhythms, but they have become too popular in our times. Provided it’s not to the accompaniment of music, it is allowed to listen to. However, it should and can never replace listening to what we are supposed to be listening to: the Qur’an. Leaving music and listening to Nasheeds instead should become a stepping stone to listening and reciting the Qur’an, but we seem to have become stuck on these Nasheeds, without moving on. It is a fact that listening to Nasheeds in whichever language – English, Urdo, Arabic, Malaysian – has made today’s generation of Muslims such that he is not moved when he hears or reads the Qur’an, but he is moved when he hears these Nasheeds. Agreed, some are quite inspirational and have meanings that really resonate with one, but shouldn’t the Qur’an produce this effect on us more than these Nasheeds? It’s sad that you will witness tears rolling down a Muslim’s eyes when he listens to some Nasheeds, but not a drop of it sheds when he recites the mighty words of Allah, Exalted be He. Nasheeds have taken a root in almost everything done in the name of Islam, whether it be Islamic videos, concerts, conferences, workshops, or Islamic programs shown on television. Everything has a smattering of Nasheeds in it. Nasheed artists are becoming more popular than Qurra nowadays, and their concerts are generally well attended. The result is that our children have been exposed to listening to these Nasheeds from their very childhood, but what is sad is that the same amount of importance is not given to the Qur’an – the Book of Allah. This is indeed alarming. In his book titled “Al-Bayaan li Akhta’ ba‘d al-Kuttaab”, an Arab scholar by the name of Shaykh Salih al-Fouzan has written: “With regard to what you call Islamic nasheeds, they have been given more time, effort and organisation than they deserve, to the extent that they have become an art form that takes up space in curricula and school activities; people record them and reproduce them in large amounts for sale and distribution, and they fill most homes. Young men and women listen to them to such an extent that they take up a great deal of their time and listening to them takes precedence over recordings of the Holy Qur’an, the Prophet’s Sunnah, lectures and useful academic lessons.” Initially, these Nasheeds were vigorously promoted as a healthy substitute for music. Instead of playing music in wedding parties, businesses etc, Muslims played these Nasheeds instead. However, these Nasheeds soon exploded in popularity and they became easily available for all. Instead of listening to the Qur’an, people started using them in their homes, day and night, whether there was an occasion or not. It became a way of relaxing and winding down. If Nasheeds have assumed this proportion, it can be nothing but one of the oldest tricks of shaytan: to divert people from paying attention to the Qur’an. If people do not listen to the Qur’an, when will they ever recite it themselves? Better still, when will they ever take the time to seriously study it and get to know what Allah Ta’ala has communicated to us? The matter has become so serious that apart from Ramadaan, we have by and large forsaken the Qur’an. In Surat al-Furqaan (25:30), Allah informs us that this will exactly be the complain of our noble Prophet Muhammad (Sallallahu ‘Alaihi wa Sallam) on the Last Day: “And the Messenger (Muhammad صلى الله عليه وسلم) will say: ‘O my Lord! Verily, my people deserted this Qur’an (neither listened to it nor acted on its laws and teachings)’” Remember that the Qur’an is the best and most beneficial of speech, and the most moving and the most effective in guiding the soul. Allah, may He be exalted, says: “Allah has sent down the Best statement, a Book (this Qur’an), its parts resembling each other (in goodness and truth), and oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He wills and whomever Allah sends astray, for him there is no guide.” (al-Zumar 39:23) It is very unfortunate that the effect of the Qur’an, that of softening the heart and making our hairs raise, is hardly felt by anyone nowadays. No reward has been prescribed as such for listening to Nasheeds in the ahadith, but the same can not be said for the Qur’an. Our noble Prophet (Sallallahu ‘Alaihi wa Sallam) said: “Whoever reads one letter of the Book of Allah will have one hasanah for that, and a hasanah brings a tenfold reward. I do not say that alif-laam-meem is a letter, rather alif is a letter, laam is a letter, meem is a letter.” (al-Tirmidhi, 2910) In conclusion, let us make the switch today: let’s switch from Nasheeds to the Qur’an. A nasheed in-between is no problem, but the majority of our listening time should be dedicated to the Qur’an. Soon you will become attached to the Qur’an and you will find delight in reading and listening to it. You will not want to substitute it for anything and you will – Insha Allah – then experience the true joy of worship and the sweetness of faith. May Allah Ta’ala make us from amongst those – Ameen. Source

Custody for Adopted Children

Custody for Adopted Children Q. asalaam-alaikum wa rahmatullahi wa barakatuhu, My husband and I adopted two male children a few years ago from the orphanage. I breast fed them before they reached two years of age to establish mahram relationship with them. My husband and I are now divorcing due to many issues. Could you please tell me if the islamic custodian rulings for adopted children are the same a biological children? I’ve been told that the children will be with me until the age of 7 (unless i remarry, in which case I will lose them) and after that they will need to go to my husband and I will only have visitation privileges with them. Is this valid in the case of adopted children as well? please advise. jazakallah hu khairan. (Question published as received) A. The general rights and laws of custody (Haqq-ul-Hadhaanah) do not apply to adopted or fostered children. There are no fixed principles governing the rights of custody of adopted children in the case of divorce between spouses. Therefore, the couple should discuss the matter and reach a mutual agreement which will be in the best interests of the children. (Shaami 3/556) 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)

Who Has Custody Of The Child In The Case Of Divorce? Question: Who has custody of the child in the case of divorce? The father or the mother? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The right of custody of a child will differ depending on the gender and age of the child. For a male child: The mother has the right of custody from birth until the boy reaches the age of seven. The father has the right of custody from the age of seven until maturity (buloogh). Once the boy reaches the age of puberty, he is free to live with whom he chooses or even independently if he wishes. For a female child: The mother has the right of custody from birth until puberty. [ii] The father has the right of custody from the puberty until marriage.[iii] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai Saheb (References at source) http://idealwoman.org/2013/who-has-custody-of-the-child-in-the-case-of-divorce/

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Ten The Adherence of Hazrat Abu Zar (radhiyallahu ‘anhu) to the Instruction of Rasulullah (sallallahu ‘alaihi wasallam): When Hazrat Abu Zar (radhiyallahu ‘anhu) left Shaam and arrived in Madinah Munawwarah, Hazrat Uthmaan (radhiyallahu ‘anhu) said to him, “Why don’t you stay with me? The milk-giving she camels will come to you in the morning and evening.” Hazrat Abu Zar (radhiyallahu ‘anhu) declined this offer and replied, “I do not have any need for your wealth.” Hazrat Abu Zar (radhiyallahu ‘anhu) thereafter asked Hazrat Uthmaan (radhiyallahu ‘anhu) for permission to settle in Rabzah to which Hazrat Uthmaan (radhiyallahu ‘anhu) consented. When Hazrat Abu Zar (radhiyallahu ‘anhu) arrived in Rabzah, the salaah was commencing and the Imaam was an Abyssinian slave belonging to Hazrat Uthmaan (radhiyallahu ‘anhu). On seeing Hazrat Abu Zar (radhiyallahu ‘anhu), the slave moved back so that Hazrat Abu Zar (radhiyallahu ‘anhu) could advance forward and lead the jamaat. Hazrat Abu Zar (radhiyallahu ‘anhu), however, refused and said, “Go forward and lead the salaah as I have been commanded to listen and obey, even if it be before an Abyssinian slave, and you are an Abyssinian slave.” (Ibn Sa’d 4/171, Siyar A’laam min Nubalaa 3/389) Ma’roor bin Suwaid (rahimahullah) narrates the following: We once passed by Hazrat Abu Zar (radhiyallahu ‘anhu) in Rabzah and noticed that he was wearing two pieces of matching clothing. One, however, was old, while the other was new, and his slave was also wearing two pieces of matching clothing, of which one piece was new and the other old. We therefore said to Hazrat Abu Zar (radhiyallahu ‘anhu), “O Abu Zar (radhiyallahu ‘anhu)! If you wore both pieces of new clothing (by giving your slave the old cloth which you are wearing and taking the new cloth from your slave), they would have formed a set of clothing that matched (as both pieces would be new).” In reply, Hazrat Abu Zar (radhiyallahu ‘anhu) explained, “An argument once broke out between me and one of my Muslim brothers whose mother was a non-Arab. In the course of the argument, I insulted him referring to his mother. He therefore went to Rasulullah (sallallahu ‘alaihi wasallam) and laid a complaint against me. When I later met Rasulullah (sallallahu ‘alaihi wasallam), he said to me, “O Abu Zar (radhiyallahu ‘anhu)! You are a man who still has the traits of Jaahiliyyah (ignorance) in him.” I tried to explain the reason for my insulting his mother during the course of insulting him by saying to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! The one who insults people generally insults his mother and father as well.” Rasulullah (sallallahu ‘alaihi wasallam) again said, “O Abu Zar (radhiyallahu ‘anhu)! You are a person who has the traits of Jaahilyyah (ignorance) in him. They are your brothers and slaves whom Allah Ta‘ala has placed in your control. Therefore feed them from the same food that you eat, clothe them from the same clothing that you wear and do not burden them with that which they will not manage. If you burden them with a difficult task then ensure that you assist them.” By mentioning that one should feed his slave from the same food that he eats and dress him with the same clothing that he wears, Rasulullah (sallallahu ‘alaihi wasallam) had explained to Hazrat Abu Zar (radhiyallahu ‘anhu) that although a slave belongs to a person and is under his control, he is still a Muslim brother and should thus be treated with kindness and compassion. Hence although it is not compulsory for one to treat his slave as his equal by feeding him from the exact same food which he eats and clothing him with the exact same clothing that he wears, Hazrat Abu Zar (radhiyallahu ‘anhu) took the blessed words of Rasulullah (sallallahu ‘alaihi wasallam) so seriously that over and above treating his slave kindly, he dressed him and fed him as if he was his equal. (Saheeh Muslim #1661, Saheeh Bukhaari #30, Fat-hul Baari 1/106, Ibn Sa’d 4/179) Source: Whatisislam.co.za

How Is Wudu Valid Whilst Using a Spray Bottle? Question: Can you advise if its possible to do wudhu using a spray bottle, if so is there anything i need to be careful about e.g. Does the water need to drip? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: It is permissible to use a spray bottle to perform wuḍū’ (ablution) as long as the mandatory area of each limb is washed and at least a two drops fall from any portion of the limb as the minimum legal requirement for the validity of wuḍū’. A spray bottle for wuḍū’ should only be used when one is in a condition or situation where he cannot perform wuḍū’ adhering to the Sunnah guidance and methodology. The Fiqh (jurisprudence of the answer): In the Qur’an, Allah The Almighty has commanded us to “wash” (gasl) the limbs. This is different to Masah (wiping). One of the differentiating factors is the flowing of water as a result of washing. Washing necessitates the flow of considerable water. This flow will manifest by the falling of at least two drops according to the strongest position in the Hanafi school of Fiqh. Imam Abū Hanīfah and Imam Muḥammad raḥimahumallah were of the opinion that a minimum of two drops must fall for the validity of washing a limb. This has been deemed as the reliable position of the school by the latter jurists[1]. And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

MASAA-IL PERTAINING TO WUDHU 1. If blood or matter does not move from the place of the wound or sore, Wudhu will not break. Wudhu will only break if the impurity flows out of the wound or sore. 2. If clots of blood come out of the nose while blowing it, Wudhu will not break. Wudhu will only break if the blood is in the fluid state. 3. If a pimple has to burst in the eye, then the Wudhu will only break if the fluid (that comes out of the pimple) flows out of the eye. 4. If the blood in the saliva is more than the saliva, Wudhu will break. Therefore if one's saliva is reddish because of blood, Wudhu will break. 5. Blood appearing on a toothpick will not break Wudhu if the effect of the blood cannot be seen in the saliva. 6. Fluid from a paining ear will break the Wudhu, even if there is no sore or pimple in the ear. 7. Water which flows from the eyes because of the eyes paining, will break the Wudhu. 8. If males fall asleep in the position of Sajdah, but do not topple over, Wudhu is not broken. However, if females fall asleep in the position of Sajdah, Wudhu will break. 9. A doubt will not break Wudhu. One remembers that Wudhu was made, but cannot remember if the Wudhu was broken. In such a case of doubt the Wudhu will be considered valid. 10. During Wudhu one doubts whether a certain part was washed or not. In this case that particular part should be washed. However, if such doubt occurs after the completion of Wudhu, then the Wudhu will be complete. No notice should be taken of the doubt. 11. After Wudhu if one remembers well that a certain part was not washed or Masah of the head was not made, then that part should be washed only or Masah should be made. There is no need to repeat the whole Wudhu. 12. It is not permissible to touch the Quraan Sharif, tray, plate, etc. on which a verse of the Quraan Sharif is written or engraved, without Wudhu. 13. It is Mustahab (preferable) to make Wudhu for each Salaat even though one may be in the state of Wudhu. It is Mustahab only if at least two Rak'aats Salaat have been performed with the previous Wudhu. Thus if one did not perform any Salaat, it will not be permissible to perform fresh Wudhu before that Wudhu has been either broken or at least two Rak'aats Salaat have been performed. 14. If the four parts (that are Farz to be washed in Wudhu) become soaked in the rain or have been washed by swimming or taking a bath etc., then Wudhu will be valid even if one had no intention of Wudhu. 15. While making Wudhu one should take care not to strike the water against the face causing it to splash. To do so is Makrooh. 16. While making Wudhu the eyes should not be closed so tightly that the water is prevented from moistening the eyelashes or blocking the entry of water into the eye wells. To do so is Makroohe Tahrimi. If even one eyelash remains dry or water has not entered the eye wells, the Wudhu will be incomplete. 17. The mouth should not be closed tightly while making Wudhu. To do so is Makroohe Tahrimi. If any part of the lips remain dry, the Wudhu will be incomplete. 18. Wudhu will not be valid if any substance which does not allow water to seep through, sticks on any one of the four parts that are Farz to be washed in Wudhu, e.g. gum, paint, cutex (finger-nail paint), etc. If one realises after Wudhu that some gum or cutex has covered the fingernail (for example), then the Wudhu will only be valid if the gum or cutex is removed and the fingernail washed. There is no need to renew the Wudhu. 19. If removal of the ointment from a sore or wound is harmful then it will not be necessary to remove it. If pouring water over the affected part is also harmful then merely make Masah of the affected part. 20. If the wound or sore is bandaged and one will experience difficulty in opening and tying the bandage for Masah purpose, or Masah on the affected part will be harmful, then Masah should be made over the bandage. 21. If this difficulty does not exist, then it will be necessary to open the bandage, plaster, etc., and make Masah on the affected part. 22. It is best to make Masah over the whole of the upper surface of the bandage, etc. It is Wajib to make Masah of more than half the bandage, etc. If only half or less than half the bandage was covered by Masah, the Wudhu will not be valid. 23. After making Masah if the bandage, plaster, etc., comes loose and it is realised that the affected part has healed, then the Masah made will not be valid. It will now be necessary to wash the particular part. It is not necessary to renew the Wudhu. 24. If the beard is thick then it is not Farz for the water to reach the skin under it during Wudhu. If the beard grows sparsely so that the skin under it can be seen, then it is Farz for the water to reach the skin as well. 25. Liquid that comes out of the eye while yawning does not break Wudhu. 26. Finger-nails should be kept short. Dirt accumulates under long finger-nails. Wudhu and Ghusl will not be valid if the dirt is of such a nature that it does not allow water to seep through. It is also against Islamic hygiene and Tahaarat rules to keep long finger-nails and to allow dirt to accumulate under them. BAD ODOUR The odour of cigarettes, cigars, raw onions, etc. is offensive to both the Musallies and the Malaa'ikah (Angels). If one has smoked then the mouth should be thoroughly washed before entering the Masjid.

THERE ARE 8 NAWAQISE IN WUDHU EIGHT things NULLIFY (break) the WUDHU. They are called NAWAQISE (breakers of) WUDHU. 1. Discharging of URINE, STOOL or the coming out of anything from the PRIVATE PARTS. 2. Discharging of GASES. 3. VOMITING in MOUTHFUL. 4. To fall ASLEEP lying down or by resting the body against something. 5. To FAINT due to some illness or any other reason. 6. Becoming INSANE or going MAD. 7. LAUGHING ALOUD whilst in NAMAAZ. 8. FLOWING of BLOOD or MATTER from any part of the body.

THERE ARE 4 FARAAIDH OF WUDHU (Compulsory Acts) NB. If a FARDH is left out the WUDHU is INCOMPLETE. 1. Washing the FACE from the FOREHEAD to the LOWER portion of the CHIN and from one EAR LOBE to the other. 2. Washing of BOTH the ARMS INCLUDING the ELBOWS ONCE 3. Doing MASAH of a QUARTER of the HEAD ONCE. 4. Washing of BOTH the FEET INCLUDING the ANKLES ONCE. N.B. If any of the FARAA’ID are left out or a HAIRS BREADTH place is left DRY the wudhu will be INCOMPLETE. THERE ARE 13 SUNNATS IN WUDHU If a SUNNAT is left out the WUDHU is COMPLETE but the full SAWAAB of Wudhu is not gained. 1. Niyyat (intention) 2. Reciting of BISMILLAH. 3. Washing of the hands thrice upto the wrists. 4. Brushing the teeth by MISWAAK. 5. Gargling three times. 6. Passing water into the nostrils thrice. 7. KHILAL i.e. to pass wet fingers into the beard. 8. KHILAL of the fingers and toes. 9. Washing of each part THREE times. 10. MASAH of the whole head ONCE. 11. MASAH of both the ears ONCE. 12. Wudhu done SYSTEMATICALLY. 13. Washing of each part one after the other without pause, so no part dries up before the Wudhu is completed. THERE ARE 5 MUSTAHABBAAT IN WUDHU Carrying out a MUSTAHAB act brings SAWAAB or reward but no sin if left out. The items MUSTAHAB in WUDHU are: 1. To begin from the RIGHT. 2. To make Masah of the nape. 3. Not to take ASSISTANCE from anyone. 4. To face the QIBLA. 5. To sit on a high and clean place. THERE ARE 4 MAKROOHAAT IN WUDHU Committing of a MAKROOH act in Wudhu causes the full BLESSING of Wudhu to be lost although the Wudhu will not have to be REPEATED. The items MAKROOH in WUDHU are: 1. To make Wudhu in a DIRTY PLACE. 2. To clean the nose with the RIGHT HAND. 3. To talk of WORLDLY AFFAIRS. 4. To do WUDHU against the SUNNAT.

THE NIYYAT (Intention) It is SUNNAT to make the NIYYAT for WUDHU. For Wudhu one should make the Niyyat at heart that I am performing Wudhu to get rid of HADASE ASGAR. HADASE-ASGHAR: Means the need of Wudhu. METHOD OF WUDHU Using TAHIR (clean) water FIRST wash BOTH the HANDS upto the WRISTS THREE times. Use a MISWAAK for cleaning the teeth and then GARGLE the mouth THREE times. It is SUNNAT to make MISWAAK during WUDHU. By using Miswaak the reward of a NAMAAZ increases 70 times. Thereafter take water upto the NOSTRILS THREE times with the RIGHT hand and clean the nose with the LEFT hand. Then wash your FACE THREE times. Wash from the hairy part of the forehead to below the chin and from one ear lobe to the other. Then make KHILAL of the BEARD. Thereafter wash the RIGHT HAND INCLUDING the ELBOWS THREE times. Then wash the LEFT HAND INCLUDING the ELBOWS thrice. Then make KHILAL of the FINGERS. Thereafter wet the hands and pass them over the head, ears and nape. This must be done ONCE only. It is known as MASAH. MASAH WET THE HANDS AND FINGERS Keep THREE fingers of each hand together (middle finger, ring finger and little finger). Keep thumb and index finger raised (away). Keep thumb, index finger and palm away from the head. Pass the three fingers from the forehead to the upper portion of the nape. Then place the palm on the sides of the head and bring forward to forehead. Then insert the front portion of the index finger into the openings of the ear. Then make Masah behind the ears with the inner part of the thumb. Make Masah of the nape with the back of the middle finger, ring finger and the little finger. Then wash BOTH the FEET INCLUDING the ANKLES THREE times. First the RIGHT and then the LEFT foot. First wash the RIGHT FOOT including the ankle then make KHILAL and of the TOES. N.B. Use the LEFT HAND for KHILAL of toes and washing of the feet. Then wash the LEFT FOOT including the ankle and then make KHILAL of the TOES.

The Fiqh of Wudhu - taken from Taalemul-Haqq (Inter-Islam) WUDHU AND GHUSL IS ALLOWED WITH THE FOLLOWING WATER :- 1. Rain water. 2. Well water. 3. Spring, sea or river water. 4. Water of melting snow or hail. 5. Water of a big tank or pond. Water left over after drinking by human beings, Halaal animals and Halaal birds (e.g. cows, goats, pigeons) is TAAHIR (clean). WUDHU AND GHUSL IS NOT ALLOWED WITH THE FOLLOWING WATER:- 1. All NAJIS or Napaak water. 2. Water extracted from fruit and trees. 3. Water that has changed it's colour, taste and smell and becomes thick because something was soaked in it. 4. Small quantity of water in which something NAJIS has fallen, e.g. Urine, blood, stool or wine or some animal had died after falling into it. 6. Water left over after drinking by HARAAM animals, e.g. dogs, pigs or animals of prey. 7. Water, which a cat drinks immediately after eating a mouse, is NAJIS. 8. Water left by a person who has just drunk wine is NAJIS.

Rules Related to an Excused Person (ma'dhur) <QUESTION> Can you explain the rulings with regards to Wudhu and Taharah for a person who has an excuse, such as continuous urine drops? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, There are two aspects to your question: 1) When and how is an individual classified as an excused (ma’dhur)? 2) What are the rulings concerning a Ma’dhur? As far as the first aspect is concerned, a Ma’dhur in relation to the laws of purity is the one who experiences the continuous exiting of ritual impurity from his/her body, such as continuous nose bleed, chronic virginal discharge (istihadha), continuous exiting of blood from a wound or the dripping of urine continuously, etc…. in a way that it remains for the period of one complete Fard Salat time and that one does not find sufficient time wherein Salat can be offered. After becoming a Ma’dhur once, it is not a condition that these continuous discharges remain for the whole time of every prayer (Salat), rather, by it covering one prayer time; one will be classed as a Ma’dhur. However, it is a condition that this occurs once throughout the other prayer times. This classification of one being a Ma’dhur will terminate when the occurrence of the discharge fails to appear even once for a whole complete Salat time. It is stated in the famous Hanafi Fiqh treatise, Maraqi al-Falah: “A person will not be classed a Ma’dhur until the excuse remains and covers the whole period of a (fard) Salat time wherein the excuse does not seize for even a duration in where one is able to perform ablution and offer Salat, for if it did halt, then one would not be classed as Ma’dhur. This includes where the excuse fails to seize physically in that it is continuous throughout the Salat time, or constructively in that it seizes for a time, but it is too short, thus insufficient for the performance of Wudu and offering of Salat. The condition for one to remain a Ma’dhur is the occurrence of the excuse in the times of each of the subsequent prayer times.” (Maraqi al-Falah Sharh Nur al-Idhah, p. 150) This we become clearer with an example: Suppose Abd Allah had a problem of continuous nose bleed. He bled to the extent that he could not find sufficient time wherein he could perform ablution and offer his Zuhr Salat (this of course would be known by waiting until the end of the time of Zuhr prayer). Due to this, Abd Allah will be classified as a Ma’dhur. When the Asr time came in, the bleeding only occurred once and not throughout the Asr time, even then he will remain a Ma’dhur. The same was the case with the Maghrib prayer. In the time of Eisha prayer, however, the bleeding stopped altogether and did not occur even once. Due to this, Abd Allah now will no longer be classed as a Ma’dhur person. In other words, the condition to be classified a Ma’dhur is the occurrence of nose bleeding throughout the time of a Fard Salat. The condition for one to remain in such a state is the occurrence of this bleeding once in the times of the other prayers, and the condition for one to come out of this state is that the bleeding stops completely and does not occur at all during a complete Salat time. Ruling regarding a Ma’dhur The ruling with regards to a Ma’dhur is that he/she must perform ablution for each Salat time, and with that Wudu, one may carry out all the various prayers and worships. When the time of the prayer exits, Wudu will be nullified and it will be necessary to renew the Wudu. (al-Lubab fi Sharh al-Kitab, 1/64). Sayyida Aisha (Allah be pleased with her) relates that the Messenger of Allah (Allah bless him & give him peace) said to Fatima bint Abi Hubaysh (Allah be pleased with her) who had the problem of chronic virginal discharge (istihadha): “Perform ablution for every Salat until the time of the next Salat appears.” (Sahih al-Bukhari) Therefore, the Wudu will remain throughout the time of the prayer. One may offer obligatory (fard) prayers, optional (nawafil) prayers, touch the Qur’an and all the other forms of worship that require Wudu as long as that Salat time remains. Once, the Salat time comes to an end, fresh Wudu must be made. However, if apart from this problem, Wudu becomes nullified due to some other reason, then the wudu will break and one will have to renew it. An example of this is: a person’s nose began to bleed continuously and refused to stop. At Zuhr time he performed wudu. As long as the Zuhr time remains, his wudu will not become nullified as a result of the bleeding nose. However, if he went to the toilet, or cut himself with a needle and blood flowed, wudu will become nullified and will have to be repeated. (Maraqi al-Falah, P. 149) It is worth remembering here that Wudu will become nullified due to the exiting of the Salat times and not the entering of the subsequent Salat time. Normally, the exiting of one Salat time is the entering time for the next Salat. However, this is not the case with the time between Fajr and Zuhr prayers. The time of Fajr prayer ends at sunrise, but Zuhr time does not commence until midday ( zawal). Therefore, the time of exiting will be considered and not the time of entering. This will be clearer with an example: If wudu was made at Fajr time, salat cannot be performed with that wudu after sunrise, a fresh wudu will have to be made, as the exiting of Fajr time nullified the Wudu. If, however, wudu was made after sunrise, it will be permissible to perform Zuhr Salat with that wudu and there is no need to make a fresh wudu for Zuhr, for the entering of Zuhr time does not nullify Wudu. When the time of Zuhr exits (and Asr time enters), then only will it be necessary to make a fresh wudu. Finally, with regards to the cloths on which the impurity falls, if the impurity is to the amount of a Dirham (50 pence coin) and it is not possible to wash it before the cloths becoming polluted again, then it is not necessary to wash it before offering Salat. If, however, one thinks that, it is possible to wash it and perform Salat without the impurity falling onto the cloths again, then it will be necessary to get rid of it, otherwise Salat will be invalid. (See: al-Lubab fi Sharh al-Kitab, 1/64). I sincerely hope that all your questions have been answered with the above explanation. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Sunnah dua to be recited in the morning and evening Q: I want to query regarding a wazifa which I heard lately from an Aalim. However I cannot remember the words of the wazifa which the Aalim had told me. I can't remember whether her said أَعُوذُ باللهِ السَّمِيعِ العَلِيمِ مِنَ الشَّيطَانِ الرَّجِيم or أَعُوذُ باللهِ السَّمِيعِ الحَدِيمِ مِنَ الشَّيطَانِ الرَّجِيم. He said that after reciting this wazifa thrice, the last three verses of Surah Hashr should also be recited. A: ​This dua is among the masnoon duas to be recited in the morning and evening. Hadhrat Ma’qal bin Yasaar (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who recites the following dua thrice in the morning and thereafter recites the last three verses of Surah Hashr, Allah Ta’ala appoints seventy thousand angels to make dua for him (i.e. seek forgiveness on his behalf and ask Allah Ta’ala to bless him with taufeeq to do righteous actions) until the evening, and if he passes away on that day he passes away as a martyr. And whoever recites it in the evening, will receive the same position. أَعُوذُ باللهِ السَّمِيعِ العَلِيمِ مِنَ الشَّيطَانِ الرَّجِيم هُوَ اللَّـهُ الَّذى لا إِلـٰهَ إِلّا هُوَ عـٰلِمُ الغَيبِ وَالشَّهـٰدَةِ هُوَ الرَّحمـٰنُ الرَّحيمُ ﴿٢٢﴾ هُوَ اللَّـهُ الَّذى لا إِلـٰهَ إِلّا هُوَ المَلِكُ القُدّوسُ السَّلـٰمُ المُؤمِنُ المُهَيمِنُ العَزيزُ الجَبّارُ المُتَكَبِّرُ سُبحـٰنَ اللَّـهِ عَمّا يُشرِكونَ ﴿٢٣﴾ هُوَ اللَّـهُ الخـٰلِقُ البارِئُ المُصَوِّرُ لَهُ الأَسماءُ الحُسنىٰ يُسَبِّحُ لَهُ ما فِى السَّمـٰوٰتِ وَالأَرضِ وَهُوَ العَزيزُ الحَكيمُ ﴿٢٤﴾ And Allah Ta'ala (الله تعالى) knows best. عن معقل بن يسار رضي الله عنه عن النبي صلى الله عليه و سلم قال من قال حين يصبح ثلاث مرات أعوذ بالله السميع العليم من الشيطان الرجيم وقرأ ثلاث آيات من آخر سورة الحشر وكل الله به سبعين ألف ملك يصلون عليه حتى يمسي وإن مات في ذلك اليوم مات شهيدا ومن قالها حين يمسي كان بتلك المنزلة (الترمذي رقم 2922)​ Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Beginner’s Gift – Free Download of a Classical Fiqh Manual Visitors to this website maybe aware of the classical Hanafi fiqh primer entitled The Beginner’s Gift which we published back in 2011, and were joined in the UK for its launch by Shaykh Yahya bin Muhammad al-Mulla of al-Ahsa (Saudi Arabia). Though the book was published in 2011, the translation project started almost exactly 10 years ago to this day on the 20th of October 2006 whilst sitting in the Masjid al-Nabawi al-Sharif in the month of Ramadan. The publication of this work crept along slowly until we were finally able to publish it in 2011 with the help and support of a number of people who were acknowledged in the book, may Allah Taala reward them abundantly! The objective of this project was to provide a classical Hanafi fiqh primer for students to study the basics of purification and prayer in a short space of time. It was therefore thought that to better enable this text to be studied and benefited from more widely that it be uploaded online for interested teachers and students to download and use in a classroom setting or for personal reference. Some Features of this Translation The first section of book after the introduction contains the Arabic text with facing translation is presented alone without any commentary The second section of the book consists of a detailed commentary containing: 160 hadith and numerous Qur’anic verses cited as evidence for the fiqh positions in the text References to a number of works on Hanafi fiqh The presentation of the text and commentary in different colours to aid clarity The third section of the book contains six appendices to the text including: An introduction to the history of the Hanafi madhab in Eastern Saudi Arabia A brief essay in defence of the Hanafi school authored by recent notable scholar of the Mulla family Having taught this in depth a couple of years ago I noted some minor typos and corrections which we hope to be able to rectify at some point in the future insha Allah. (Click on picture to be able to read)

Pain Killers Kill More Than Pain Bodily pain, no matter how excruciating and uncomfortable, is actually our friend … not our enemy. Once you understand this, you will realize that most types of pain are actually beneficial for us. They signal that the body is either lacking in some nutrients, needs some relaxation, water or sleep, has been injured at a certain place and indicates the rate of recovery, or some muscle or organ needs healing. Bodily pain indicates life, whilst it’s absence denotes loss of life or limb. It’s very similar to the red light found on ones electric kettle at home. When the water is boiling, the switch indicates danger, likewise, when the body is ailing, pain signals danger. Will anyone disconnect the red light on their kettle when the water boils? No, similarly we should not be rushing to pop pills when experiencing any type of pain without addressing its root cause. This is simple logic, but many have not paid heed to it – with disastrous consequences to their health. Many people simply pull out their “red light”, and abuse their bodies by continuously popping pills until they become hopelessly addicted to them. Those who eventually overcome their addiction, suddenly find that they have an additional problem: they cannot sleep without them and their liver has been poisoned. There are some people who pop up to 100 pills a day! They spend more money on pain management than on their entire family’s monthly grocery bills. For such people, their jobs or their busy businesses schedules is more important than their health. What they fail to realize is that no amount of doctors, hospitals or money will be able to reverse the long-term damage upon their health when they eventually decide to address the issue. Their only solution would be even more pills, expensive rehabilitation, and maybe even surgery. Unlike banned substances, many people do not intentionally become addicted to legal pain killers. They are victims of unfortunate circumstances who do not take the trouble of finding out of the various safer options of pain management and elimination. Let’s take the case of Nadeem*: “I got a prescription for Iboprofen* when I hurt my back in an accident. I was supposed to take two pills twice a day, but I was worried that it wouldn’t be enough. So I took a few more, just to make sure it worked. Iboprofen did more than just dull the pain. I really enjoyed how it made me feel. I could relax and worry less about my family and business. I also got really tired, though. I had to drag myself around some days. When my prescription ran out, I became very sick. Even though it was winter, I sweated like it was summer. And my whole body was in pain, much worse than my back pain. I knew that there was another problem and I was scared. I started going to many different doctors to get more prescriptions. I’d lie and say that I was in terrible pain—worse than what I actually felt. I needed more and more pills to feel OK—more than one doctor would ever prescribe. Many doctors and pharmacists were greedy, so they willingly helped me out for cash. I’d fill the different prescriptions at different pharmacies. Sometimes I’d drive for hours to find a store where they didn’t know me. At home, my wife was upset because I was ignoring our business. Then one day I was at a pharmacy with my wife, and the pharmacist said she wouldn’t fill my prescription. The computer records showed I had already bought a ton of painkillers in a short time at several different stores, and she would get into trouble. I was embarrassed as my wife witnessed all this, but I was even more scared of getting sick like I did the last time I ran out of pills. The pharmacist knew what I was thinking. She gave my wife the name of a medicine I could take to get over my addiction. If I had been alone, I would have thrown her advice out of the window and just tried to get another prescription filled somewhere else. My wife is a tough woman, and she loves me, so she assisted me on my road to recovery.” So how did Nadeem end up as a drug junky for just wanting to eliminate his pain? Many people suffering from arthritis, menstrual cramps, headaches, post-surgery pain management, and chronic back pain are just like Nadeem. An innocent pill has made them addicts and created dozens of other illnesses for them for which Western medicine has no solution. To answer this question, Ohio State University researchers did some digging and found that a popular ingredient found in most pain killers – acetaminophen – destroys positive emotions. It alters their emotional and evaluative processing, turning compassionate people into cold emotionless zombies. Prescription drugs containing aspirin have been known to increase one’s risk of heart failure, upper gastrointestinal complications, and easy bruising – leading to slow healing, poor blood circulation and maybe even gangrene. In South Africa, nearly 45 percent of people seeking treatment for prescription medicine dependence reported the use of opioid-containing painkillers. “Much is said about the illegal opiate heroin, but dependency on over-the-counter medicines (including cough medicines) containing opiates like codeine is actually overtaking heroin,” says Dr Hash Ramjee, a specialist in substance abuse who works for the Houghton House group of treatment centres. Codeine causes depressed breathing, which can be lethal in cases of overdose or combinations with other drugs. Combinations of codeine with other pills can also do serious damage to kidneys, liver and/or stomach. “Opioids slow down intestinal and bowel movements, creating a blockage,” explains Ramjee. As per the enclosed leaflet contained in most painkillers, they should not be taken for more than 10 days. Howevver, one of the first signs of addiction is becoming preoccupied with two things: when can you take your next dose and whether your supply is enough. You then start increasing the amounts your doctor prescribed. When your doctor refuses to prescribe more, you my even forge prescriptions and even seriously hurt yourself so you can be admitted to hospital just to get a new prescription! Very little difference then remains between you and an abuser of hard drugs. But there is hope for victims. Remember that every time you pop a pill, it clogs up your liver for 60 days, and this makes the road to recovery more difficult. You need to realize that you have to STOP this habit, and gradually decrease the amount of pills over a period of time. There are many safer and more permanent measures of pain elimination, which will enable you to improve the quality of your life and your worship (ibaadat). One of the best pain relievers is to do regular Cupping (Hijaamah) with a qualified therapist. Cupping is not only a Sunnah, but it rids the body of toxic blood in which pain and inflammation reside. Herbal mixtures, drinks and ointments made from natural capsaicin, ginger or turmeric help stop inflammation with no side effects at all. These herbs work by depleting substance P – a compound that conveys the pain sensation from the peripheral to the central nervous system. Holy Basil and Kava Kava are also excellent pain relievers. Then essential fish oils such as Cod Liver Oil and Omega 3 Fatty Acids breaks down into hormone-like chemicals called prostaglandins in the body, which also reduce inflammation. These alternatives may take a little longer to produce results, but the results would be permanent. Have patience and go through with it. If not, your pain will be nothing but a source of continuing agony for you, and a source of easy income for the pharmaceutical companies. Remember, pain killers kill more than pain. They kill your spirit too. Source

Revealing the True Facts of Yazeed ~ The Incident of Karbala and the Events that Followed Published by: Madrasah Taleemuddeen Size: 2.94 MB Revealing the True Facts of Yazeed ~ The Incident of Karbala and the Events that Followed 2.94 MB Download This book has been prepared to explain the incidents and events that occurred during the reign of Yazeed as well as to reveal the mainstream view of the Sahaabah (Radiyallahu Anhum), Taabi’een and the luminaries of the various eras of Islam regarding Yazeed. Hard copies are available from Madrasah Ta'leemuddeen. Price: R55.00 Contact Moulana Ahmed Padia on (+27) 31 902 9916 between 9:30am and 11:30am.