ummtaalib

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.

Qadha of the Aashura fast due to menses Q. Slmz. I would like to know if i got my menstruation while keeping the fast of Aashura do i now have to keep a qadhaa fast. (Question published as received) A. In principle, if a woman experiences Haidh (menses) during a fast, the fast will break and it will be compulsory upon her to make Qadha of it. Hence, the same ruling will apply to a woman who experienced Haidh whilst observing the fast of Aashura, i.e. she will have to make Qadha of that fast. (Badaai-us-Sanaai’ 2/94) 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)

Breastfeeding the adopted child with milk produced through tablets Q: If a woman breastfeeds her adopted daughter through taking tablets to produce the milk, will the mahrams of the woman (father, brother, paternal uncles, maternal uncles) and the relatives of the woman's husband (father, brother, paternal uncles, maternal uncles) all become mahram to the adopted girl child? A: Only the woman's mahrams will be a mahram for th​e child. And Allah Ta'ala (الله تعالى) knows best. يثبت ( أبوة زوج مرضعة ) إذا كان ( لبنها منه له ) وإلا لا كما سيجيء ( فيحرم منه ) أي بسببه قال الشامي في رد المحتار : قوله ( وأبوة زوج مرضعة لبنها منه ) المراد به اللبن الذي نزل منها بسبب ولادتها من رجل زوج أو سيد فليس الزوج قيدا بل خرج مخرج الغالب بحر وأما إذا كان اللبن من زنى ففيه خلاف سيذكره الشارح ويأتي الكلام فيه قوله له أي للرضيع وهو متعلق بالأبوة ح أي لأنه مصدر معناه كونه أبا ط قوله ( كما سيجيء ) أي في قوله طلق ذات لبن ح قوله ( أي بسببه ) أشار إلى أن من بمعنى باء السببية ط (رد المحتار 3/ 213) رجل تزوج امرأة ولم تلد منه قط ثم نزل لها لبن فأرضعت صبيا كان الرضاع من المرأة دون زوجها حتى لا يحرم على الصبي أولاد هذا الرجل من غير هذه المرأة (الفتاوى الهندية 1/ 343) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

How to Become the Beloved of Allāh ta‘ālā By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Fulfilling the obligation one owes towards one's mother and wife Q: I am the only child of my mother, married with two kids alhamdulillah. But recently things are not going well for me. I'm not in a position to provide for my mother and wife at the same time and this is eating me up. I understand very well both have rights upon me but my earnings are very little! It's like choosing my wife over my mother. A: You have an obligation towards both your mother and your wife. Hence, you should fulfil both these obligations and spend upon them according to your financial means. And Allah Ta'ala (الله تعالى) knows best. قال الشامي : ... ثم أعلم أن ما ذكره المصنف من اشتراط اليسار في نفقة الأصول صرح به في كافي الحاكم والدرر النقاية والفتح والملتقى و الموهب والبحر والنهر وفي كافي الحاكم أيضا ولا يجبر المعسر على نفقة أحد إلا على نفقة الزوجة والولد اه ومثله في الاختيار ونحو في الهداية وفي الخانية لا يجب على الابن الفقير نفقة والده الفقير حكما إلا إن كان والده زمنا لا يقدر على العمل وللابن عيال فعليه أن يضمه إلى عياله وينفق على الكل وفي الذخيرة أنه ظاهر الرواية عن أصحابنا لأن طعام الأربعة إذا فرق على الخمسة لا يضرهم ضررا فاحشا بخلاف إدخال الواحد في طعام الواحد لتفاحش الضرر وفي البزازية إن رأى القاضي أنه يفضل من قوته شيء أجبره على النفقة من الفاضل على الفاضل على المختار وإن لم يفضل فلا شيء في الحكم لكن في ظاهر الرواية يؤمر ديانة بالإنفاق إن كان الابن وحده ولو له عيال أجبر على ضم أبيه معهم كيلا يضيع ولا يجبر على أن يعطيه شيئا على حدة اه والحاصل أنه يشترط في نفقة الأصول اليسار على الحلاف المار في تفسيره إلا إذا كان الأصل زمنا لا كسب له فلا يشترط سوى قدرة الولد على الكسب فإن كان لكسبه فضل أجبر على إنفاق الفاضل وإلا فلو كان الولد وحده أمر ديانة بضم الأصل إليه ولو له عيال يجبر في الحكم على ضمه إليهم ولا يخفي أن الأم بمنزلة الأب الزمن لأن الأنوثة بمجردها عجز وبه صرح في البدائع لكن صرح أيضا بأنه لا يشترط في نفقة الأصول يسار الولد بل قدرته على الكسب وعزاه في المجتبى إلى الخصاف وقد أكثرنا لك من النقل بخلافه لتعلم أنه غير المعتمد في المذهب (رد المحتار 3/ 621) فتاوى محمودية 20/ 161 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Nine Moving to Rabzah: Hazrat Abu Zar (radhiyallahu ‘anhu) remained in Shaam until the era of Hazrat Uthmaan (radhiyallahu ‘anhu). During the rule of Hazrat Uthmaan (radhiyallahu ‘anhu), Hazrat Mu‘aawiyah (radhiyallahu ‘anhu), the governor over Shaam, wrote to Hazrat Uthmaan (radhiyallahu ‘anhu) and mentioned that the people were complaining about Hazrat Abu Zar (radhiyallahu ‘anhu) on account of the great degree of abstinence of the dunya which he possessed. Hazrat Abu Zar (radhiyallahu ‘anhu) had a natural aversion for wealth and would insist that those people who possessed extra wealth should give their extra wealth away in sadaqah. Hazrat Uthmaan (radhiyallahu ‘anhu) therefore summoned him from Shaam and asked him to stay in Rabzah. Rabzah is a place approximately three day’s journey from Madinah Munawwarah. (Usdul Ghaabah 1/344, Siyar A’laam min Nubalaa 3/393, Mu’jamul Buldaan 3/24) The Prophecy of Rasulullah (sallallahu ‘alaihi wasallam) regarding Hazrat Abu Zar (radhiyallahu ‘anhu) leaving Shaam: Hazrat Abu Zar (radhiyallahu ‘anhu) narrates the following: Rasulullah (sallallahu ‘alaihi wasallam) was once reciting the following Aayah of the Qur’aan Majeed: وَمَن يَتَّقِ اللَّـهَ يَجعَل لَهُ مَخرَجًا﴿٢﴾ وَيَرزُقهُ مِن حَيثُ لا يَحتَسِبُ وَمَن يَتَوَكَّل عَلَى اللَّـهِ فَهُوَ حَسبُهُ And for those who fear Allah, He (always) prepares a way out (for him from his difficulty), and He provides for him from (sources) he could never imagine. And if anyone puts his trust in Allah then He is sufficient for him. Rasulullah (sallallahu ‘alaihi wasallam) began to repeat this verse to me and continued to repeat it to me for some while until I began to feel drowsy. Rasulullah (sallallahu ‘alaihi wasallam) thereafter said to me, “O Abu Zar (radhiyallahu ‘anhu)! What will you do when you are taken out of Madinah Munawwarah?” I replied, “I will leave happily and pleasantly (without causing any problems) and will proceed to live in the Haram of Makkah Mukarramah like one of its pigeons.” Rasulullah (sallallahu ‘alaihi wasallam) thereafter asked, “What will you then do when you are taken out of Makkah Mukarramah?” I replied, “I will leave happily and pleasantly (without causing any problems) and proceed to Shaam, the blessed land.” Rasulullah (sallallahu ‘alaihi wasallam) again asked, “What will you then do when you are taken out of Shaam?” I replied, “In that case, by the oath of that Being who deputed you with the truth, I will place my sword on my shoulder (i.e. I will fight with those who are taking me out)!” Rasulullah (sallallahu ‘alaihi wasallam) then said, “Better than that is for you to listen and obey, even if it be an Abyssinian slave who is ruling over you.” (Majma‘uz Zawaa’id #9130) Source: Whatisislam.co.za

How to Become the Beloved of Allāh ta‘ālā By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Imām Al-Bukhārī rahimahullāh narrates a hadīth qudsī: Allāh ta‘ālā says: “...My bondsman does not acquire my closeness through anything that is more beloved to me than that which I have made compulsory upon him... The performance of the farā’id is by far the greatest and most effective tool in achieving the closeness of Allāh ta‘ālā, as nothing can bring a person closer to Allāh ta‘ālā than the farā’id. farā’id encompass every obligation, be it from the DOs or the DON’Ts; just as it is fard to perform the five times salāh, it is fard to abstain from adultery, stealing etc. The struggle and effort in accomplishing the farā’id creates a special bond between the servant and his Master. Once this bond is created, the servant becomes consistent and steadfast in fulfilling his obligations. This results in his closeness and relationship becoming stronger and his love for Allāh ta‘ālā increases. As a result, the urge to progress further intensifies and the servant begins to enhance and add to his worship by way of nawāfil (optional deeds) and non-obligatory actions. This struggle and striving of his attracts the special attention of Allāh ta‘ālā and the servant now becomes the beloved of Allāh ta‘ālā as the hadīth continues: “...and then my bondsman continues to acquire my closeness through nawāfil until I love him... What more can a servant desire? He is now the beloved of Allāh ta‘ālā? Allāh ta‘ālā’s special attention is now directed towards him and he reaches such a level that Allāh ta‘ālā takes care of all his affairs. Allāh ta‘ālā protects him from all directions; he is safeguarded from going astray, he is protected from vice, he is protected from physical and mental calamities as the hadīth further states: “...And when I love him, I become his ears with which he hears, and his eyes with which he sees, and his hands with which he grasps, and his feet with which he walks. And if he asks from Me, I will surely grant it to him, and if he seeks refuge in Me, I surely grant it to him.” (Al-Bukhārī) Our pious predecessors, after striving, had acquired this status of becoming the beloved of Allāh ta‘ālā. We find many incidents from their lives which testify to this fact: 1. Sayyidunā Ibn ‘Abbās radhiyallāhu ‘anhumā relates that Sayyidunā ‘Umar radhiyallāhu ‘anhu once proposed, “Take us to the province of our people.” Sayyidunā Ibn ‘Abbās radhiyallāhu ‘anhumā further narrates that we left towards our destination. Sayyidunā Ubayy Ibn Ka‘b radhiyallāhu ‘anhu and I were amongst those travelling behind the convoy. Along the journey, a cloud emerged which indicated rain. Sayyidunā Ubayy radhiyallāhu ‘anhu (seeing the predicament they would face) turned towards Allāh ta‘ālā and supplicated, “O Allāh! Save us from its troubles.” When we met up with the rest of the convoy who were soaked with rain, Sayyidunā ‘Umar radhiyallāhu ‘anhu enquired, “Did you not get caught up in the rainfall?” I replied, “Abul-Mundhir supplicated to Allāh that we are saved from its troubles, hence we are dry.” Sayyidunā ‘Umar radhiyallāhu ‘anhu complained, “Why did you not include us in your prayer?” (Mawsū‘at Ibn Abi Ad-Dunyā) 2. Sayyidunā Anas radhiyallāhu ‘anhu narrates that we visited a very sick man from the Ansār. He passed away during our visit. After his soul had departed, we covered him. Turning towards his old mother at his bedside, one of us consoled her by encouraging her to have hope of reward upon this tribulation from Allāh ta‘ālā. She asked, with concern, “Has he passed away?” We said, “Yes.” She lifted her hands towards Allāh ta‘ālā beseeching, “O Allāh, you are aware that I adopted Islam and migrated towards your Prophet hoping that you will assist me during all circumstances; favourable and difficult; do not burden me with this difficulty today.” Sayyidunā Anas radhiyallāhu ‘anhu says that she uncovered his face and before long he was eating with us. (Mawsū‘at Ibn Abi Ad-Dunyā) 3. It is narrated that Abū Qilābah rahimahullāh was travelling for Hajj whilst fasting. During a scorching hot day he became extremely thirsty. Abū Qilābah rahimahullāh turned towards Allāh ta‘ālā and beseeched, “O Allāh! You are powerful enough to remove my thirst without me breaking my fast.” Immediately, a cloud shaded him and rained upon him until his clothes became wet, and his thirst vanished. He then got off his conveyance made a ditch in the ground and it filled with water from the rain. When his companions met up with him, they drank from the water but not a drop of rain had touched them. (Jāmi‘ul ‘Ulūm wal-Hikam) 4. It is stated about Ibrāhīm Ibn Adham rahimahullāh that once he set out on a journey by sea. During the journey the ship got caught in severe winds due to which destruction seemed imminent. Ibrāhīm rahimahullāh wrapped his head in his shawl and went to sleep. The people exclaimed, “Do you not see the great difficulty we are in?” He replied, “This is not difficulty.” “What is difficulty then?” they enquired. He stated, “The need towards people (i.e. to be dependant and in need of the creation).” He then turned towards Allāh ta‘ālā and prayed, “O Allāh! You have displayed your great power, show us you pardon.” The sea immediately calmed down as if it was a pot of oil (coming off the boil). (Sifat-us-Safwah) 5. ‘Abdullāh ibn Al-Mubārak rahimahullāh passed by a blind man who requested him to pray to Allāh ta‘ālā to restore his sight. The narrator states that ‘Abdullāh ibn Al-Mubārak rahimahullāh prayed to Allāh ta‘ālā and Allāh ta‘ālā restored the blind man’s sight in my presence. (Sifat-us-Safwah) 6. Abul-Husayn An-Nūrī rahimahullāh once entered a river. A thief came and stole his clothes which were on the bank. He remained in the water. It was not long before the thief returned with the clothes and placed them before Abul-Husayn, however his right hand had become paralysed. Abul-Husayn rahimahullāh turned to Allāh ta‘ālā and implored, “O My Lord! He has returned my clothes, You return (to him the strength of) his right hand.” Allāh ta‘ālā restored his right hand. (Al-Hilyah) Let us all hold fast to the farā’id and progress towards nawāfil, so we too become the beloved of Allāh ta‘ālā. © Riyādul Jannah (Vol. 25 No. 5/6, May/June 2016)

Custody of the children and providing maintenance Q: In the case of divorce, which parent has the right of custody of the children and up to what age? If a certain parent has the right of custody then can that parent prevent the other parent from visiting the children? Similarly I would like to know, which parent has to provide maintenance for the children? If the children have wealth, can their wealth be used for the maintenance? What exactly does maintenance entail and will the expenses of the childrens education also fall under maintenance? A: In a case of separation or divorce, the custody of the children goes to the mother unless she remarries. If she remarries a non-mahram of the children, then she will lose the custody of the children. In the case of a boy, the mother has the right of custody till the age of seven and in the case of a girl, the mother has the right of custody till the age of nine. Thereafter the right of custody of the children moves over to the father. While the children are in the custody of the mother, the father will not be deprived of visiting his children. It is a Shar'ee obligation upon the father to provide maintenance for them. Maintenance entails fulfilling their basic requirements of food, clothing, shelter, etc. Similarly, ensuring that the children receive the correct upbringing and education is also the responsibility of the father. Hence, all the expenses will have to be borne by the father according to his financial status and position. No specific amount can be stipulated as the needs and requirements as well as the financial position of people varies. This ruling is in relation to the case where the children do not have wealth. If they possess wealth, then the law of Shari'ah is that the children's wealth should be used to fulfill their needs and requirements unless the father wishes to pay for these expenses from his own wealth. And Allah Ta'ala (الله تعالى) knows best. باب الحضانة ... ( تثبت للأم ) ( ولو ) كتابية أو مجوسية أو ( بعد الفرقة إلا أن تكون مرتدة ) فحتى تسلم لأنها تحبس ( أو فاجرة ) فجورا يضيع الولد به كزنا وغناء وسرقة ونياحة كما في البحر و النهر بحثا قال المصنف والذي يظهر العمل بإطلاقهم كما هو مذهب الشافعي أن الفاسقة بترك الصلاة لا حضانة لها وفي القنية الأم أحق بالولد ولو سيئة السيرة معروفة بالفجور ما لم يعقل ذلك ( أو غير مأمونة ) ( أو ) تكون ( أمة أو أم ولد أو مدبرة أو مكاتبة ولدت ذلك الولد قبل الكتابة ) لاشتغالهن بخدمة المولى لكن إن كان الولد رقيقا كن أحق به لأنه للمولى مجتبى ( أو متزوجة بغير محرم ) الصغير ( أو أبت أن تربيه مجانا و ) الحال أن ( الأب معسر والعمة تقبل ذلك ) أي تربيته مجانا ولا تمنعه عن الأم قيل للأم إما أن تمسكيه مجانا أو تدفعيه للعمة (الدر المختار 3/555) ( والحاضنة ) أما أو غيرها ( أحق به ) أي بالغلام حتى يستغني عن النساء وقدر بسبع وبه يفتى لأنه الغالب ولو اختلفا في سنه فإن أكل وشرب ولبس واستنجى وحده دفع إليه ولو جبرا وإلا لا ( والأم والجدة ) لأم أو لأب ( أحق بها ) بالصغيرة ( حتى تحيض ) أي تبلغ في ظاهر الرواية ولو اختلفا في حيضها فالقول للأم بحر بحثا وأقول ينبغي أن يحكم سنها ويعمل بالغالب وعند مالك حتى يحتلم الغلام وتتزوج الصغيرة ويدخل بها الزوج عيني ( وغيرهما أحق بها حتى تشتهي ) وقدر بتسع وبه يفتى (الدر المختار 3/ 566) قال الشامي : قوله ( وبه يفتى ) قال في البحر بعد نقل تصحيحه ولحاصل أن الفتوى على خلاف ظاهر الرواية ( رد المحتار 3/567) ( وتجب ) النفقة بأنواعها على الحر ( لطفله ) يعم الأنثى والجمع ( الفقير ) الحر قال الشامي : قوله ( من الطعام والكسوة والسكنى ولم أر من ذكر هنا أجرة الطبيب وثمن الأدوية وإنما ذكروا عدم الوجوب للزوجة نعم صرحوا بأن الأب إذا كان مريضا أو به زمانة يحتاج إلى الخدمة فعلى ابنه خادمه وكذلك الابن قوله ( لطفله ) هو الولد حين يسقط من بطن أمه إلى أن يحتلم ويقال جارية طفل وطفلة كذا في المغرب وقيل أول ما يولد صبي ثم طفل ح عن النهر قوله ( يعم الأنثى والجمع ) أي يطلق على الأنثى كما علمته وعلى الجمع كما في قوله تعالى أو الطفل الذين لم يظهروا فهو مما يستوى فيه المفرد والجمع كالجنب والفلك والإمام واجعلنا للمتقين إماما ولا ينافيه جمعه على أطفال أيضا كما جمع إمام على أئمة أيضا فافهم قوله ( الفقير ) أي إن لم يبلغ حد الكسب فإن بلغه كان للأب أو يؤجره أو بدفعه في حرفة ليكتسب وينفق عليه من كسبه لو كان ذكرا بخلاف الأنثى كما قدمه في الحضانة عن المؤيدية قال الخير الرملي لو استغنت الأنثى بنحو خياطة وغزل يجب أن تكون نفقتها في كسبها كما هو ظاهر ولا نقول تجب على الأب مع ذلك إلا إذا كان لا يكفيها فتجب على الأب كفايتها بدفع القدر المعجوز عنه ولم أره لأصحابنا ولا ينافيه قولهم بخلاف الأنثى لأن الممنوع إيجارها ولا يلزم منه عدم إلزامها بحرفة تعلمها ا هـ أي الممنوع إيجارها للخدمة ونحوها مما فيه تسليمها للمستأجر بدليل قولهم لأن المستأجر يخلو بها وذا لا يجوز في الشرع وعليه فله دفعها لامرأة تعلمها حرفة كتطريز وخياطة مثلا (رد المحتار 3/ 612) فتاوى محمودية 20/ 99 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Allaah’s Power - Allaah’s power evident in the coconut Through His power, Allaah has placed inside the coconut such water that one will not find in the ground that it grows from, nor in the tree on which it grows. It is by His power that He has placed this water inside, which can be used to treat so many illnesses.