ummtaalib

Seeing blood on one's clothes Q: If a person performed Salaah and a while after that realised that there was blood on his clothes and was not sure when it occurred or messed on the clothes, does Salaah have to be repeated? If yes, should wudhu also have to be repeated? A: One will regard his clothes to be napaak from the time one had seen the blood on one's clothes. Hence one will not have to repeat the Salaah performed before the time he had seen the blood. And Allah Ta'ala (الله تعالى) knows best. ( ويحكم بنجاستها ) مغلظة ( من وقت الوقوع إن علم وإلا فمذ يوم وليلة إن لم ينتفخ ولم يتفسخ ) وهذا ( في حق الوضوء ) والغسل وما عجن به فيطعم للكلاب وقيل يباع من شافعي أما في حق غيره كغسل ثوب فيحكم بنجاسته في الحال وهذا لو تطهر عن حدث أو غسل عن خبث وإلا لم يلزم شيء إجماعا جوهرة ( ومذ ثلاثة أيام ) بلياليها ( إن انتفخ أو تفسخ ) استحسانا وقالا من وقت العلم فلا يلزمهم شيء قبله قيل وبه يفتى (الدر المختار 1/ 218-219) قال الشامي : ( قوله قبله ) أي قبل العلم بالنجاسة ( قوله قيل وبه يفتى ) قائله صاحب الجوهرة وقال العلامة قاسم في تصحيح القدوري قال في فتاوى العتابي قولهما هو المختار (رد المحتار 1/ 219) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

What to recite when visiting the graveyard Question: 1. I would like to visit a family member's grave. Please tell me what can we do and can't do and how to do it, step by step. 2. Can we take female members of the family with us? Answer: 1. When visiting the graveyard recite the du`aa: اَلسَّلامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِيْنَ وَالْمُسْلِمِيْنَ وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لاَحِقُوْن نَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَة While standing at the graveside, one can recite any portion of the Qur’an and convey the reward of the recitation to the deceased. However, the following surahs have been mentioned specifically to be recited at the graveside: 1) Surah Yaaseen, 2) Surah Faatiah, 3) The opening verses of Surah Baqarah and the concluding verses of Surah Baqarah. 4) Aayatul Kursi, 5) Surah Mulk, 6) Surah Takaathur, 7) Surah Ikhlaas 2. No. And Allah Ta'ala (الله تعالى) knows best. عن سليمان بن بريدة عن أبيه قال كان رسول الله صلى الله عليه وسلم يعلمهم إذا خرجوا إلى المقابر فكان قائلهم يقول - في رواية أبي بكر السلام على أهل الديار - وفي رواية زهير السلام عليكم أهل الديار من المؤمنين والمسلمين وإنا إن شاء الله للاحقون أسأل الله لنا ولكم العافية (صحيح مسلم رقم 975) والسنة زيارتها قائما كما كان يفعل رسول الله صلى الله عليه و سلم في الخروج إلى البقيع ويقول : السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون أسأل الله لي ولكم العافية قال الطحطاوي : قوله ( السلام عليكم دار قوم الخ ) ورد سلام عليكم أهل الديار من المؤمنين والمسلمين وهذا يدل على أن في الكلام مضافا محذوفا تقديره أهل دار وروي الحديث بألفاظ مختلفة وأخرج ابن عبد البر في الاستذكار والتمهيد بسند صحيح عن ابن عباس قوله ( قال قال رسول الله صلى الله عليه وسلم ما من أحد يمر بقبر أخيه المؤمن كان يعرفه في الدنيا فيسلم عليه إلا عرفه ورد عليه السلام قوله ( لاحقون ) أي على أتم الحالات فصح ذكر المشيئة وإلا فاللحاق بهم لا محيص عنه قوله ( أسأل الله لي ولكم العافية ) أي من سخط الله ومكروهات الآخرة (حاشية الطحطاوي على مراقي الفلاح ص621) قال الشامي : قوله ( ويقرأ يس ) لما ورد من دخل المقابر فقرأ سورة يس خفف الله عنهم يومئذ وكان له بعدد من فيها حسنات بحر وفي شرح اللباب ويقرأ من القرآن ماتيسر له من الفاتحة وأول البقرة إلى المفلحون وآية الكرسي وآمن الرسول وسورة يس وتبارك الملك وسورة التكاثر والإخلاص اثني عشر مرة أو إحدى عشرا أو سبعا أو ثلاثا ثم يقول اللهم أوصل ثواب ما قرأناه إلى فلان أو إليهم اه (رد المحتار 2/ 242) أحسن الفتاوى 4/ 222 قوله ( ولو للنساء ) وقيل تحرم عليهن والأصح أن الرخصة ثابتة لهن بحر وجزم في شرح المنية بالكراهة لما مر في اتباعهن الجنازة وقال الخير الرملي إن كان ذلك لتجديد الحزن والبكاء والندب على ما جرت به عادتهن فلا تجوز وعليه حمل حديث لعن الله زائرات القبور وإن كان للاعتبار والترحم من غير بكاء والتبرك بزيارة قبور الصالحين فلا بأس إذا كن عجائز ويكره إذا كن شواب كحضور الجماعة في المساجد اه وهو توفيق حسن (رد المحتار 2/242) قوله ( وقيل تحرم على النساء ) وسئل القاضي عن جواز خروج النساء إلى المقابر فقال لا تسأل عن الجواز والفساد في مثل هذا وإنما تسأل عن مقدار ما يلحقها من اللعن فيه واعلم بأنها كلما قصدت الخروج كانت في لعنة الله وملائكته وإذا خرجت تحفها الشياطين من كل جانب وإذا أتت القبور تلعنها روح الميت وإذا رجعت كانت في لعنة الله كذا في الشرح عن التتارخانية قال البدر العيني في شرح البخاري وحاصل الكلام أنها تكره للنساء بل تحرم في هذا الزمان لا سيما نساء مصر لأن خروجهن على وجه فيه فساد وفتنة ا هـ وفي السراج وأما النساء إذا أردن زيارة القبور إن كان ذلك لتجديد الحزن والبكاء والندب كما جرت به عادتهن فلا تجوز لهن الزيارة وعليه يحمل الحديث الصحيح لعن الله زائرات القبور وإن كان للاعتبار والترحم والتبرك بزيارة قبور الصالحين من غير ما يخالف الشرع فلا بأس به إذا كن عجائز وكره ذلك للشابات كحضورهن في المساجد للجماعات (حاشيه الطحطاوي على مراقي الفلاح ص620) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

The Fiqh of Insistence & Deeming Necessary <QUESTION> Can you explain the ruling with regards to insisting upon a recommended act? Also, is it permitted to kiss one’s thumbs during Adhan? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, An example of what has been mentioned below is the issue of kissing one’s thumbs and placing them on one’s eyes upon hearing the name of our master and beloved Messenger of Allah (Allah bless him & give him eternal peace) during the Adhan. The narrations mentioned in the recommendation of this act are considered by the scholars of Hadith to be weak (da’if), as pointed out by Imam Ibn Abidin in his Radd al-Muhtar. Unfortunately, many people become quite extreme in their attitude towards this practice. They regrettably make a big deal out of something that is merely a secondary issue, thus overlooking many more important matters of faith. Some consider the kissing and placing of thumbs on one’s eyes during the Adhan to be an outright innovation (bid’a) to the point that it has no basis whatsoever in Shariah, and that whoever practices this, regardless of the nature it was practiced in, is committing a major act of Bid’a. This is something that really needs to be avoided. Kissing the thumbs and placing them on one’s eyes cannot be considered, in of itself, an outright act of innovation unless it entails something that makes it an act of Bid’a. If one practiced this act out of love for the Messenger of Allah (Allah bless him & give him peace) and due to the narrations of Sayyiduna Abu Bakr (Allah be pleased with him), even if the narrations are considered weak, then there would be nothing wrong with that. The great contemporary scholar Shaykh Taqi Usmani (Allah have mercy on him) also mentions the non-offensiveness of this act in his “Discourses of Islamic Way of Life” thus he states: “Upon listening to the Adhan in the Masjid, you heard the words “Ashhadu Anna Muhammad al-Rasul Allah” you suddenly felt a deep sense of love for the Messenger of Allah (Allah bless him & give him peace) and in this state of love and ecstasy you kissed your thumbs and placed them on your eyes. This action, in of itself, cannot be considered sinful or Bid’a. The reason being is that you did this out of love for the Messenger of Allah (Allah bless him & give him peace), and love and respect for the Messenger of Allah (Allah bless him & give him peace) is a praiseworthy act and a sign of faith….” (Islahi Khutbat (Urdu), 1/231) The above statement from one of the renowned scholars of the Deobandi School clearly shows that the act of kissing one’s thumbs and placing them upon the eyes during Adhan is not, in of itself, an act of innovation. Those who categorically condemn this practice altogether should realize that it is not a baseless act that was invented by some Muslims in the Indian Subcontinent. It is something that is practiced in other parts of the Muslim and Arab world also, such as in Syria and Yemen. If one was to visit the famous city of Syria Halab (Aleppo), one would see many Arab Muslims including scholars kissing their thumbs and placing them on their eyes upon hearing the name of the Messenger of Allah (Allah bless him & give him peace) during the Adhan. However, the other side of the coin is what we are discussing in this article, which is to over-emphasise something that may be merely considered a recommended act. Unfortunately, the other extremism found in some of our brothers is that they consider this act to be firmly established through the Sunnah like it is mentioned in a Hadith of Sahih al-Bukhari, hence they consider it to be a sign of being a true Muslim, and the one who does not kiss his thumbs is committing a sin. Thus, Shaykh Mufti Taqi Usmani (may Allah preserve him) further states: “However, if an individual begins to tell the whole world that whenever during the Adhan you hear “Ashhadu Anna Muhammad al-Rasul Allah” you must all kiss your thumbs because it is Sunnah or Mustahab to do so, and whoever fails to kiss his thumbs does not truly love the Messenger of Allah (Allah bless him & give him peace), then this act, which was otherwise completely permissible, will become an act of reprehensible innovation. This is a minute difference between the two situations, in that if this lawful act is done with a right attitude, then it is not an innovation. However, if it is considered binding or thought to be an established Sunnah to the point that the one who wishes not to practice it is condemned, then it will become an innovation.” (Islahi Khutbat, 1/231) It is noteworthy here that Shaykh Taqi Usmani permits this act even if it is not classified as Mustahab, as we have seen in the extract of his provided earlier. Thus, even if this act was not considered to be Mustahab, it would be permitted to carry it out in of itself. If one does consider this act to be recommended based on the weak narrations, then there is nothing wrong with that also, but one must avoid regarding it to be binding or being decisively proven through the Sunnah. Therefore, we need to really stop arguing and fighting over this issue. Those who practice this act should be left alone, whether one considers this act to be Mustahab or otherwise. One should presume that this person is practicing it out of genuine love for the Messenger of Allah (Allah bless him & give him peace). On the other hand, those who do practice this act should realize that this act is not something that is decisively established through the Sunnah. There are few extremely weak narrations in this regard; hence they should abstain from considering those who do not practice this to be in the wrong. It is definitely not a action that is a sign of being a true and genuine Muslim. It should be noted here that I am not saying all those who practice this act always consider others to be in the wrong and consider this act to be a sign of being a true Muslim. What I am saying is that this kind of approach and attitude is blameworthy hence should be avoided, but it does not necessarily mean that everyone acts in this manner. So in conclusion, the condition for recommended actions established by weak Hadiths is that one does not have the firm conviction that this is established from the Messenger of Allah (Allah bless him and give him peace) himself. However, if one does it because there is a weak narration encouraging it and that some scholars have mentioned it to be a virtuous action, then there is nothing wrong with it. If one is firmly convinced that the Messenger of Allah (Allah bless him and give him peace) himself did this or encouraged it, which is not authentically established, then it would be an innovation. Elevating the status of a specific act or deed from its actual position in Shariah is considered to be offensive (makruh) and a form of innovation (bid’a) according to the majority of classical Ulama and jurists (fuqaha). Considering something that is merely permissible (mubah) to be recommended (mandub) or necessary (wajib), something recommended to be Sunnah or necessary, or something Sunnah to be necessary are all forms of reprehensible innovation. Many acts and practices are recommended in Shariah and a means of gaining great reward; hence one will be rewarded for carrying them out. However, if one considers such acts to be necessary (wajib), or one gives them importance and significance to the point that those who choose not to practice them are looked down upon and considered to be in the wrong, then this would be blameworthy. The jurists (fuqaha) and other classical scholars term this practice as Israr (insistence) or Iltizam (considering something unnecessary to be necessary). For example, writing a book for the benefit of other Muslims is a great act of merit and reward. However, if one considers writing a book to be necessary or restricts the duty of preaching (tabligh) to book-writing only, then instead of gaining a reward, one will be committing a sin by writing a book. Similarly, if one was to give a discourse (dars) every day after Maghrib prayer, and considered this specific method to be established through the Sunnah, then this would be wrong and a form of innovation. Another example is the practice of group Dhikr. Making the Dhikr of Allah Most High, both individually or collectively, holds great merit and rewards, and is a means of strengthening one’s relationship with Allah Almighty. One may make this Dhikr of Allah in any way or form, for the command is general. However, if a particular method of Dhikr was considered to be necessary to the exclusion of others, then this would become a blameworthy practice. Hence, there are many recommended and Sunnah practices that hold great virtues and rewards, and one should aspire to implement them in one’s life as much as possible. However, one should always refrain from considering these recommended acts to be necessary to the point that someone who does not carry them out is considered to be sinful. Some evidences in this regard: 1) It was a regular practice of the Messenger of Allah (Allah bless him & give him peace) to fast on Fridays due to the auspiciousness of this day. It has been narrated that very rarely would the Messenger of Allah (Allah bless him & give him peace) not fast on a Friday. (Sunan Tirmidhi, no: 742) However, upon seeing the Messenger of Allah (Allah bless him & give him peace) fasting regularly on Fridays, many companions also began fasting on this day to the point that fasting on Fridays became somewhat the norm, and people began to regard fasting on this day to hold some specific merit and reward. Due to this, the Messenger of Allah (Allah bless him & give him peace) prevented the companions from fasting on Fridays alone. Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “None amongst you should observe fast on Friday, but only that he observes a fast before it or after it.” (Sahih Muslim, no: 1144) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Do not single out the night (preceding) Friday among the nights for prayer, and do not single out Friday amongst the days for fasting but only when one of you is accustomed to fast (on dates) which coincides with this day (Friday).” (Sahih Muslim, no: 1144) Imam al-Nawawi (Allah have mercy on him) mentions that one of the reasons for the prohibition of observing a fast only on Fridays was so that people do not consider fasting on Fridays to be necessary. (See: al-Minhaj sharh Sahih Muslim ibn al-Hajjaj, p: 858) The fact is that the Messenger of Allah (Allah bless him & give him peace) himself observed a fast on Fridays due to the special merits attached to this day. However, when the Companions (Allah be pleased with them all) began to regularly fast on Fridays, he feared that people may begin to consider fasting on Fridays to be necessary, hence he prevented others from fasting on Friday alone. 2) The great Hadith master (hafidh), Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states in his monumental commentary of Sahih al-Bukhari, Fath al-Bari, whilst commentating on the following Hadith: Sayyiduna al-Aswad narrates that Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) said: “You should not give away a part of your prayer to Shaytan by thinking that it is necessary to turn (after finishing the prayer) towards one’s right side only. Indeed I have seen the Messenger of Allah (Allah bless him & give him peace) often turning towards his left side.” (Sahih al-Bukhari, no: 814) Imam Ibn Hajar (Allah have mercy on him) states: “Ibn al-Munir said: This Hadith indicates that recommended acts may become disliked (makruh) if they are elevated from their position (of being recommended). Right-sidedness (tayamun) is recommended (mustahab) in all acts of worship, but when Abd Allah ibn Mas’ud feared that people will begin to consider this recommended act as necessary, he pointed out to its offensiveness.” (Fath al-Bari, 2/437, Dar al-Salam edition) 3) Similarly, we see the jurists (fuqaha) disliking the idea of fixing a particular Surah for recitation in prayer to the exclusion of other Surahs. It is stated in the renowned Hanafi Fiqh masterpiece, al-Hidaya: “It is disliked (makruh) to fix a portion of the Qur’an for recitation in any of the prayers, for in doing so one will be deserting the other parts of the Qur’an, and it will also indicate that the portion fixed for recitation is preferred over other parts of the Qur’an.” The commentator of al-Hidaya, Imam Kamal ibn al-Humam (Allah have mercy on him), whilst commentating on the above text, states that the recitation of Surah al-Sajdah and Surah al-Dahr in the Fajr prayer of Friday and the recitation of Surah al-Munafiqun in the Jumu’ah prayer is Sunnah. However, if one fixes these Surahs to the exclusion of others, it will be Makruh. He (Ibn al-Humam) then quotes Imam al-Tahtawi and al-Istijabi as saying that this is when one considers the recitation of these Surahs to be necessary, hence if one continuously recited them with the intention of gaining Barakah and following the Sunnah, there would be nothing wrong in doing so. However, one should occasionally recite other Surahs, so that an ignorant person does not regard their recitation to be necessary. (See: Fath al-Qadir with al-Hidaya, 1/337, Dar al-Fikr edition) 4) Imam Ibn Abidin (Allah have mercy on him) also gives the same message whilst discussing the Surahs whose recitation is considered Sunnah in Witr prayer. He says: “(Imam al-Haskafi’s statement: “It is a Sunnah to recite the three Surahs”) meaning Surah al-A’la, al-Kafirun and al-Ikhlas (in Witr prayers). However, it is mentioned in al-Nihaya that fixing them and reciting them regularly may lead some people to regard their recitation to be necessary (wajib) which is not permissible, hence their inconstant recitation would be better.” (Radd al-Muhtar, 2/6, Bab al-Witr wa al-Nawafil) 5) Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states: “Many permitted acts and practices become disliked (makruh) due to regarding them necessary similar to other necessary actions, as has been mentioned by Mulla Ali al-Qari in his Sharh al-Mishkat (Mirqat al-Mafatih) and Imam al-Haskafi in his Durr al-Mukhtar.” (Sibahat al-Fikr fi al-Jahr bi al-Dhikr, P: 62) The meaning of all of the foregoing is that if an act or practice is recommended in Shariah, then one must ensure that it remains on the level of recommendation and not be elevated to the level of necessity; otherwise it will become offensive and a form of innovation. Similarly, it is improper to firmly insist (israr) on others to practice or take part in this act of recommendation to the point that those who do not take part are considered to be sinful or in the wrong. However, if others are encouraged, even if seemingly in an insisted manner, but without them being considered sinful should they choose not to practice, then there would be nothing wrong with that. Difference between continuous practicing and insisting: Finally, one must remember that there are two separate things connected to our discussion and it is important to understand the difference between the two. One is to firmly insist on others to practice (or take part in) a recommended act to the point that one who wishes not to practice it is considered to be in the wrong. This is known as Israr (insistence). However, there is another thing, which is to continuously and regularly practice an act of recommendation, known as Mudawama or Muwazaba. This is permitted and not considered offensive in any way. For example, a Shaykh regularly gives a discourse every day after Fajr prayers. Now, the giving of a discourse regularly every day after Fajr prayers does not make this practice offensive or Bid’a, for there is nothing wrong in regular practice (mudawama). However, if the giving and attending of this discourse is considered to be necessary to the point that those who wish to go home and not attend the discourse are rebuked, then this will become an act of innovation. When we read some Fuqaha mentioning that it is better to leave out a Sunnah or Mustahab act occasionally, it is for this very reason, in that if a Sunnah or Mustahab act is practiced regularly, there is a fear that people may regard it to be necessary. However, if it is made clear to the people (or it is commonly known) that this act is not necessary as such, it will not be necessary to occasionally abstain from practicing it. The above is a very fine line between something being recommended (mustahab) and being disliked (makruh), or something being Sunnah and Bid’a. If the above principle is clearly understood, then many of our arguments in matters of controversy would be solved, Insha Allah. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Are the hadeeths on kissing the thumbs declared authentic by our hanafee ulema? Can we act on this? Bismillah Al-jawab billahi at-taufeeq (the answer with Allah's guidance) What some people do when they hear the name of the Prophet (Sallahu Alaihi Wa Sallam) being said during the Adhan, i.e. kissing the nails of their thumbs, and has declared this act as Mustahab. However, there is no authentic evidence for it. Imam Dailmi quotes this hadith of Abu Bakr Siddiq (Radi allahu anhu), "When Abu Bakr Siddiq (Radhiallahu Taala Anhu) heard the Muazzin say he read and kissed the segmented part of the fingers of Shahadah from the inside and placed them on his eyes. Upon this the Beloved Prophet of Allah said,"Whoever does like my friend has done, for him my intercession (Shafa'ah) will become halal. Allama Sakhawi has stated that this Hadith is unauthentic and incorrect. (Al-Maqasidul Hasanah by Imam Allama Shamsudeen Sakhawi Rahmatullahi alaih pg.384 Hadith1021). In the book of firdaous this Hadith is found. But in regards to this Shah Abdul Azeez Dihlawi (RA) wrote that this book contains many fabricated (Mawdoo') narrations. Mawdoo' are those narrations, which the prophet (Sallahu Alaihi Wa Sallam) had never said but someone imposed a lie upon the messenger of Allah (Sallahu Alaihi Wa Sallam). This narration could also be found in the books of Kanzul-Ibaad and Fatawa Sufiya. But Allamah (Ibn Abideen) As-Shami (RA) wrote in his Raddul Mukhtar: 'Fatawa Sufiyah is an unreliable book, giving a Fatawa upon this book is not permitted'. Then Allahmah Ibn Abideen (As-Shami) RA further discusses about this narration: 'After Jarahee (RA) had a long discussion in regards to this Masala (issue) he wrote: 'There is absolutely no (authentic) Marfoo Hadith found in regards to the kissing of the thumb which could establish this to be a Masnoon or a Mustahab act. (Fatawa Shami Vol 1 p467) Many masters of Hadith have classified the narration to be fabricated i.e Hafiz Ibn Taahir al-Fattaany (Tazkiratul Mawdhoo'aat pg.34). Also, Mullaa Alee al-Qaaree refers to this hadeeth in his 'Mawdoo`aatal-Kubraa' [no. 435]. Therefore, one cannot conclude that this is a Sunnah or Mustahab based on this unreliable narration. However, It would be disrespectful to do anything against the Sunnah of Rasulullah (sallallaahu alayhi wasallam) and To carry out such an act as a Mustahab or Sunnah is Bid'ah (innovation) and a sin. And Only Allah Ta'ala knows best. Moulana Qamruz Zaman London, UK Source

Kissing the thumbs at the time of Azaan Q: Some people claim that it is mustahab to kiss the thumbs and place them on the eyes at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) in the Azaan. They substantiate and prove their claim through narrations mentioned in the following kitaabs; Musnadul Firdous, Kanzul Ibaad and Fataawa Soofiyah. What is the correct shari ruling in this regard? A: Kissing the thumbs at the time of the Azaan, when hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam), is not an established practice in Deen. Hence this practice should be omitted. Below we will present the Fatwa of Hazrat Mufti Mahmood (rahimahullah) in this regard: Question: What is the ruling regarding kissing the thumbs at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) called out in the azaan? Is the Hadith which is presented in substantiation of this practice a fabricated Hadith? Also, what is meant by a ‘fabricated Hadith’? Answer: To respond to the azaan is a sunnah-e-mu’akkadah which is close to waajib (i.e. to respond by going to the musjid to perform salaah with jamaat). To kiss the thumbs at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) in the azaan is not substantiated and proven through any authentic narration of Rasulullah (sallallahu ‘alaihi wasallam). The narration which mentions kissing the thumbs is found in the kitaab “Musnadul Firdous”. However, Hazrat Shah ‘Abdul ‘Aziz Muhaddith Dehlawi (rahimahullah) has written that there are many fabricated narrations found in this kitaab. A fabricated narration is that narration which is not from Rasulullah (sallallahu ‘alaihi wasallam). Rather, some person fabricated it and falsely attributed it to Rasulullah (sallallahu ‘alaihi wasallam). The narration of kissing the thumbs is also found in the kitaab “Kanzul ‘Ibaad” and the kitaab “Fataawa Soofiyah”. However, ‘Allaamah Shaami (rahimahullah) has mentioned that “Fataawa Soofiyah” is an unreliable kitaab due to which it is not correct to pass fatwa based on anything found in it. After discussing this narration, ‘Allaamah Shaami (rahimahullah) has written: وذكر ذلك الجراحى وأطال ثم قال ولم يصح فى المرفوع من كل هذا شيء (شامي) Jaraahi (rahimahullah), after discussing this mas’alah at great length, eventually stated, “There is no authentic narration from Rasulullah (sallallahu ‘alaihi wasallam) based on which kissing the thumbs at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) can be established as a sunnah or mustahab practice.” (Fataawa Mahmoodiyah 5/356) And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Tug of War by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) Once, I had the opportunity to spend time, at a park, with some young boys. They were all students of a Hifz class and were having a picnic. …We all require rest, exercise and some entertainment – but of the Halaal kind. One of the games that these youngsters were playing was ‘Tug of War’. After their game, I mentioned that in tug of war, there are two parties pulling a rope. Winning is based on the side that pulls stronger. And I mentioned that we should take a lesson from this: In life, there is always a tug of war. There is the pull of temptation and sins, and there is the pull of Deen and Shari’ah; there is the pull of the nafs and shaytaan, and there is the pull of the Rooh (soul). From our side, we have to suppress and overcome the pull of temptation towards Haraam. We have to resist the nafs when it demands and commands to anything Haraam. To be able to come out as the victorious party – as the champions – we will have to strengthen our Imaan, Istiqaamah and Yaqeen in Allah Ta’ala. In this way, we will be the dominant and stronger side. If we do not give any attention to building our spiritual stamina, strength and prowess, then we will easily be defeated by the other side. Nafs and shaytaan will not have to pull very hard to defeat us because we have neglected our spiritual training. So, to maintain the upper-hand at all times, we draw our strength – and great spiritual strength will be drawn by establishing Salaah, five times a day. For us men, this must be performed in the Masjid, in Jamaat (congregation). Together with this, we need to maintain our identity as Muslims and work towards fulfilling the Commands of Allah Ta’ala and staying away from all those actions which are displeasing to Him. Jamiatul Ulama (KZN)

Burqa, Ḥijāb and Niqāb Question: What kind of cloth should ware a muslim women to cover her body, please let us know with refrence with quran and hadis. My wife read in Quran under sura noor that burqa is not required for a women to cover her body. (Question Published as Received) Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A person should not make his/her own deduction of the understanding of the Qur’ān. One should also be careful on his/her reading of the Tafsīr of the Qur’ān. There are many unreliable Tafāsīr of the Qur’ān in the market places. The order of Ḥijāb (including Niqāb for covering) is clearly understood in the following verse. يَا أَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” The greatest commentator of the Qur’ān Sayyiduna Ibn ‘Abbās Radhiyallāhu ‘anhu explains the meaning of the above verse as follows. حدثني علي قال : ثنا أبو صالح قال ثني معاوية عن علي عن ابن عباس ، قوله (يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة “Allah Ta’āla commanded the believing women that, when they go out of their homes to take care of some need, they hide their faces with the long sheet (hanging down) from over their heads leaving only one eye open (to see the way).” (Ibn Kathīr & Tafsīr al-Ṭabarī). Imām Muḥammad Ibn Sīrīn says: ‘When I asked ‘Abidah al-Salmāni about the meaning of this verse and the nature of Ḥijāb, he demonstrated it by hiding his face with the long sheet pulled from the top of his head and left to hang in front of it – and thus, by keeping only his left eye open to see. After explaining the above verse, Mufti Muḥammad Shafī Usmāni (Raḥmatullāhi alayh) concluded with the following: This verse instructs free women to observe Ḥijāb in a particular manner, that is, they should hide their face by bringing the sheet from over the head to hang on, or in front of, the face so that they could be recognized as distinct from bondwomen in general, and thus could stay protected from the fitnah of wicked people. The above mentioned rulings are in those circumstances when a woman has to leave her house to fulfil a need outside her home where she will face Ghair-Maḥārim/Strangers (marriagable kin). And Allah Ta’āla Knows Best Maulana Bilal Issak Checked and Approved by, Mufti Ebrahim Desai. Important Footnote Mufti Taqi Usmani Writes in Takmilah Fath al-Mulhim: The default rule in the Ḥijāb of women is Ḥijāb of the first level which is that she is concealed in the house and does not emerge, except for a need, the explanation of which is to come. This is proven by the statement of Allah Most High, “and stay in your houses” (Qur’ān 33:33). It is apparent that this command is not specific to the purified wives because none of the preceding and succeeding rules in this verse are specific to the Mothers of the Believers (Allah be pleased with them) by consensus. Likewise [this is proven by] His statement Most High, “And when ye ask of them anything, ask it of them from behind a veil” (Qur’ān 33:53). This verse was revealed during the walīmah (wedding feast) of Zaynab (Allah be pleased with her), whereupon a veil was drawn between her and the men. Furthermore, this is proven by the following Aḥādīth: [1] It was narrated from ‘Abdullāh Ibn Mas’ūd (Allah be pleased with him) that Allah’s Messenger (Allah bless him and grant him peace) said, “The woman is ‘awrah. When she emerges [from her house] Satan looks at her.” Al-Tirmithi transmitted it and said, “The Hadīth is Hasan Ṣaḥīḥ (sound and authentic), Gharīb (uncommon)”. Ibn Khuzaymah and Ibn Ḥibbān transmitted it in their Ṣaḥīḥ with this wording and added, “and the closest that she is to the Face of Her Lord is when she is in the depth of her home.” See al-Targhīb by al-Mundhiri (1:136). [2] It was narrated from Jābir (Allah be pleased with him), he said: “Allah’s Messenger (Allah bless him and grant him peace) said, “The woman advances in the shape of Satan and retires in the shape of Satan.” Muslim transmitted it (1:129). [3] The Ḥadīth of the chapter transmitted by the compiler (Imām Muslim) as Allah’s Messenger (Allah bless him and grant him peace) said therein, “permission has been granted to you that you may go out for your needs,” since this indicates that the permission to go out is restricted to [times] of need and in [times] other than need a woman stays in her house. These Aḥādīth prove with clarity that the default rule for the woman is that she is hidden in her house, her person is concealed from foreign men and she does not leave her house except for a need. However, a woman may need to emerge for her natural needs. It will then be permissible for her to emerge in these kinds of situations while concealed in a burqa’ and Jilbāb whereby no part of her body is shown. This is the second level of hijab, and indeed this level has been commanded in the Noble Qur’ān where Allah Most High said, “O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their Jilbāb over their [persons]” (33:59) and it is apparent that by casting the Jilbāb over the woman is meant concealing her entire body even her face. Jilbāb according to what was narrated from Ibn ‘Abbās (Allah be pleased with them both) is that which covers from top to bottom. Ibn Ḥazm said in al-Muḥallā (3:217), “Jilbāb in the language of the Arabs, in which Allah’s Messenger (Allah bless him and grant him peace) spoke, is that which covers the entire body, not a part of it.” Ibn Jarīr, Ibn al-Mundhir and others transmitted from Muḥammad ibn Sīrīn, he said: “I asked ‘Abīdah al-Salmāni about this verse ‘they should cast their Jilbāb over their [persons]’ so he lifted the blanket [draped] around him, concealed his face with it and covered his entire head until it reached the eyebrows and covered his face, then he took out his left eye from the left side of his face”. This was [mentioned] in Rūh al-Ma’āni (22:89). It is clear that when the female Companions left for their needs they would go out concealed in Jilbāb and hidden in shrouds and would not uncover their faces before foreign men. From the [narrations] that prove this are the following Aḥādīth: [1] Abu Dawūd transmitted in Kitab al-Jihād, Bab Fadl Qitāl al-Rum from Qays ibn Shammās (Allah be pleased with him), he said: “A woman called Umm Khallād came to the Prophet (Allah bless him and grant him peace) while she was veiled (wearing a Niqāb) enquiring about her son who was killed. One of the Companions of the Prophet (Allah bless him and grant him peace) said to her, ‘You have come to ask about your son while you are veiled?’ She said, ‘If I am afflicted with the loss of my son I will never suffer the loss of my modesty.’ Then Allah’s Messenger (Allah bless him and grant him peace) said, ‘He has the reward of two martyrs.’ She asked, ‘And why is that O Messenger of Allah?’ He said, ‘Because he was killed by the people of the book.’” [2] It was narrated from Umm ‘Atiyyah that Allah’s Messenger (Allah bless him and grant him peace) would bring out the unmarried women, old women, the women in the private quarters and the menstruating women in the two ‘Ids. As for menstruating women they would keep back from the place of prayer and would witness the supplication of the Muslims. One of them said, “O Messenger of Allah! If one does not have a Jilbāb?” He said, “Let her sister cover her with her Jilbāb.” This hadith was transmitted by a number of collectors of authentic [narrations], and this is the wording of al-Tirmithi (no. 539), Bab Khurūj al-Nisā’ fi l-‘Idayn, and al-Tirmithi said, “this hadith is Ḥasan Ṣaḥīḥ.” [3] Al-Bukhāri transmitted [something] similar to it (no. 980 in Kitāb al-‘Idayn) from Ḥafsah bint Sīrīn and its wording is: “so she said, ‘O Messenger of Allah, is there harm for any of us when she does not have Jilbāb that she not come out?’ He said, ‘Her companion should cover her with her Jilbāb.’” Takmilah Fath al-Mulhim, vol. 4, pp. 225-234 – Translated by Mufti Zameelur Rahman. Excerpt from: https://www.deoband.org/2010/06/hadith/hadith-commentary/the-hijab-of-women-and-its-boundaries/ You may also refer to the following Article by my respected teacher Mufti Husain Kadodia: https://www.deoband.org/2009/04/contemporary-voices/the-niqab-and-its-obligation-in-the-hanafi-madhhab/ تفسير الزمخشري = الكشاف عن حقائق غوامض التنزيل (3/ 560) ومعنى يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ يرخينها عليهنّ، ويغطين بها وجوههنّ وأعطافهنّ. يقال إذا زل الثوب عن وجه المرأة: أدنى ثوبك على وجهك، وذلك أن النساء كنّ في أول الإسلام على هجيراهنّ في الجاهلية متبذلات، تبرز المرأة في درع وخمار فصل بين الحرّة والأمة، وكان الفتيان وأهل الشطارة يتعرّضون إذا خرجن بالليل إلى مقاضى حوائجهنّ في النخيل والغيطان للإماء، وربما تعرّضوا للحرّه بعلة الأمة، يقولون: حسبناها أمة، فأمرن أن يخالفن بزيهنّ عن زى الإماء بلبس الأردية والملاحف وستر الرؤوس والوجوه، ليحتشمن ويهين فلا يطمع فيهن طامع، وذلك قوله ذلِكَ أَدْنى أَنْ يُعْرَفْنَ أى أولى وأجدر بأن يعرفن فلا يتعرّض لهن ولا يلقين ما يكرهن. فإن قلت: ما معنى مِنْ في مِنْ جَلَابِيبِهِنَّ؟ قلت: هو للتبعيض، إلا أن معنى التبعيض محتمل وجهين، أحدهما: أن يتجلببن ببعض مالهنّ من الجلابيب، والمراد أن لا تكون الحرة متبذلة في درع وخمار، كالأمة والماهنة ولها جلبابان فصاعدا في بيتها والثاني: أن ترخى المرأة بعض جلبابها وفضله على وجهها تتقنع حتى تتميز من الأمة. وعن ابن سيرين: سألت عبيدة السلماني عن ذلك فقال: أن تضع رداءها فوق الحاجب ثم تديره حتى تضعه على أنفها. وعن السدى: أن تغطى إحدى عينيها وجبهتها، والشق الآخر إلا العين روح البيان (7/ 240) والادناء: نزديك كردن] من الدنو وهو القرب. والجلباب ثوب أوسع من الخمار دون الرداء تلويه المرأة على رأسها وتبقى منه ما ترسله الى صدرها بالفارسية [چار] ومن للتبعيض لان المرأة ترخى بعض جلبابها وتتلفع ببعض [والتلفع: جامه بسر تا پاى درگرفتن] والمعنى يغطين بها وجوههن وأبدانهن وقت خروجهن من بيوتهن لحاجة ولا يخرجن مكشوفات الوجوه والأبدان كالاماء حتى لا يتعرض لهن السفهاء ظنا بانهن إماء Ma’ārif al-Qur’ān V 7 page 238-240.

Pearls of Wisdom: No.45 “Food for the Soul” SUBJECT: GREETINGS Allah, The Most Exalted, says: “When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things” (Qur’an 4:86) “When you enter houses, greet (with peace) one another with a salutation from Allah, blessed and good. As such Allah makes clear to you His verses so that you understand.”(Qur’an: an-Nur: 61) The Messenger of Allah (peace be upon him) is reported to have said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, you will love one another? Spread salaam (greetings) amongst yourselves” (Hadith Muslim) A man asked the Messenger of Allah (peace be upon him): “What is the best thing in Islam?” He said, “Feeding others and making of salaam(greeting) to those whom you know and those whom you do not know.” (Hadith - Bukhari, Muslim and others) Note: Islam is full of teachings on loving and not causing any hurt to feelings, inconvenience or injury to one another. Greeting each other creates a bond of love and unity even when people are strangers! Don’t wait to be greeted but be the one to initiates the greeting as The Messenger (pbuh) is reported to have said “The one who is the first to greet is free from pride!”

'Eid tomorrow almost everywhere Taqabbalallaahu minnaa wa minkum! May Allah ta'ala accept from us and from you! 'Eid Sa'eed to all our members Allah ta'ala accept the Hajj of everyone who have been invited to the blessed lands this year...and may we be invited next year! Allah ta'ala accept the Qurbani of every Muslim before the first drop reaches the ground!!

Sunnats and Aadaab of Eid – Part 3 1. To read two rakaat waajib salaah of Eid with six extra takbeers without any azaan or iqaamat. عن ابن عباس رضي الله عنه أن النبي صلى الله عليه و سلم صلى يوم العيد بغير أذان ولا إقامة (ابن ماجة رقم 1274) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) would perform the (Eid) salaah on the day of Eid without any azaan or iqaamat. 2. To recite Surah A’ala in the first rakaat, and Surah Ghaashiya in the second rakaat of the Eid salaah. عن النعمان بن بشير رضي الله عنه قال كان رسول الله صلى الله عليه وسلم يقرأ في العيدين وفي الجمعة بسبح اسم ربك الأعلى، وهل أتاك حديث الغاشية. (مسلم رقم 878) Hadhrat Nu’maan ibn Basheer (Radhiallahu Anhu) relates that Rasulullah (Sallallahu Alaihi Wasallam) would recite Surah A’ala and Surah Ghaashiya in both the Eid salaah as well as the Jumuah salaah 3. One should remain seated after the Eid salaah and listen to the khutbah. Remaining for the khutbah is an emphasised sunnah. 4. During the khutbah it is waajib for one to remain silent and listen attentively to the khutbah. 5. It is forbidden to perform any nafl salaah in the Eidgah either before or after the Eid salaah. عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم خرج فصلى بهم العيد لم يصل قبلها ولا بعدها (ابن ماجة رقم 1291) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) would come to the Eidgah and perform the Eid salaah. He would not perform any nafl salaah before the Eid salaah nor after the Eid salaah (i.e. at the Eidgah). 6. By staying awake and making ibaadat on the night of Eid, one will be rewarded in this manner that when all the hearts die, his heart will remain alive. عن أبي أمامة رضي الله عنه عن النبي صلى الله عليه و سلم قال من قام ليلتي العيدين محتسبا لله لم يمت قلبه يوم تموت القلوب (ابن ماجة رقم 1782) Hadhrat Abu Umaamah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who stands up in salaah on the two nights of Eid with the hope of receiving reward from Allah Ta’ala, his heart will remain alive on the day when all the hearts will die.”

Signs of Allah in Ants Until, when they came upon the valley of the ants, an ant said, "O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not." [Qur'an 27:18] Ants live in colonies and a perfect division of labor exists amongst them. When we take a closer look at their systems, we shall also see that they have a pretty interesting social structure. It will also come to our attention that they are capable of sacrifice at a much higher level than humans are. One of the most interesting points is that - compared to humans - they do not know the concepts such as the rich-poor discrimination and the fight for power that are observed in our societies. Many scientists, who for years have been doing extensive research on ants, have not been able to clarify the subject of their advanced social behavior. Caryle P. Haskins, Ph.D., the president of the Carnegie Institute at Washington has this to say: After 60 years of observation and study, I still marvel at how sophisticated the ants' social behavior is. ...The ants thus make a beautiful model for our use in studying the roots of animal behavior. (National Geographic, vol.165, no.6, p. 775) Some colonies of ants are so extensive with respect to population and living area, that it is impossible to explain how they can form a perfect order over such a vast area. Therefore, it is not easy not to concur with Dr. Haskins. As an example of these large colonies we can give the species of ant, called Formica Yessensis that lives on the Ishikari coast of Hokkaido. This ant colony lives in 45,000 interconnected nests over an area of 2.7 square kilometers. The colony, which is composed of approximately 1,080,000 queens and 306,000,000 workers, has been named the "Super colony" by the researchers. (Bert Holldobler-Edward O.Wilson, The Ants, Harvard University Press, 1990, p. 1.) It has been discovered that all production tools and food are exchanged in an orderly fashion within the colony. It is very hard to explain how the ants have maintained this order without any problems, considering the vast area they are living in. We must not forget that various security forces are needed for enforcing law and maintaining social order, even in a civilized country with a low population density. And there is an administrative staff leading and managing these units. Sometimes, it does not become possible to maintain the required order without problems despite all these intense efforts. Yet in ant colonies there is no need felt for police, gendarmerie or guards. If we consider that actually the duty of the queens, whom we think of as the leaders of the colonies, is just to maintain the species, they do not have a leader or a governor. There is thus no hierarchy based on a chain of command amongst them. Then who is it that lays down this order and maintains its continuity? The fact that ants can establish such a great and perfect order is proof that they are acting on the inspiration of a certain "supervisor". The verse below fully confirms that God is the master and supervisor of everything and that every living creature acts on His inspiration: I have put my trust in God, my Lord and your Lord. There is no living being He does not hold by the forelock and inspect! My Lord is on a straight path. (Surah Hud: 56) Article 2Examining the movement of the ant is thought provoking. It moves its infinitesimal legs in a sequential and extremely organised manner knowing perfectly which leg should take the first step and which the next. It moves very rapidly without faltering. The Ant lifts crumbs much bigger than its body. It carries them to its nest with heart and soul. It travels distances that are very long in comparison to its tiny body. On featureless land, with no guide at its service, it can easily find its nest. Despite the entrance of the nest being too small even for us to find, it is not confused and finds it no matter where it is. When one sees in the garden some ants, lined up one after the other, ardently toiling to carry food to their nest, one cannot stop wondering what kind of purpose these tiny living beings might have in working so hard. Then one realises that not only does the ant carry food for itself, but also for other members of its colony, for the queen ant and baby ants. How such a tiny ant, which does not even have a developed brain, knows diligence, discipline and self-sacrifice is a point on which one needs to reflect. After pondering these facts, one reaches the following conclusion: ants, like all other living beings, act by the inspiration of Allah and obey His commands alone. islamcan.com

Sunnats and Aadaab of Eid – Part 2 1. One should avoid eating anything before Eid salaah on the day of Eid ul Adha (instead the first thing one should consume should be the meat of the sacrificed animal). However on the day of Eid ul Fitr one should eat an odd number of dates or anything sweet before leaving for the Eid salaah. عن أنس بن مالك رضي الله عنه قال كان النبي صلى الله عليه و سلم لا يخرج يوم الفطر حتى يطعم تمرات (ابن ماجة رقم 1754) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would always eat some dates before leaving for the Eid salaah on the day of Eid ul Fitr. عن ابن بريدة عن أبيه رضي الله عنه أن رسول الله صلى الله عليه و سلم كان لا يخرج يوم الفطر حتى يأكل . وكان لا يأكل يوم النحر حتى يرجع (ابن ماجة رقم 1756) Hadhrat Buraidah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would always eat something before leaving for the Eid salaah. However, on the occasion of Eid ul Adha he would not eat until he returned from the Eid salaah (and partook of the sacrificed animal). 2. To go to the Eidgah early. 3. To walk to the place of Eid salaah. عن سعد بن أبي وقاص رضي الله عنه أن النبي صلى الله عليه و سلم كان يخرج إلى العيد ماشيا ويرجع ماشيا. (ابن ماجة رقم 1294) Hadhrat Sa’d ibn Abi Waqqaas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would proceed towards the Eid salaah walking, andwould return walking. 4. To recite the takbeer audibly when going to the Eidgah on the day of Eid ul Adha, and to recite it silently when going for the Eid salaah on the day of Eid ul Fitr. 5 To use different routes to and from the place of Eid salaah. وعن جابر رضي الله عنه قال كان النبي صلى الله عليه وسلم إذا كان يوم عيد خالف الطريق .(البخاري رقم 986) Hadhrat Jaabir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would use different routes on the day of Eid (when proceeding and returning from the Eid salaah)

The Fiqh of Eid al-Adha The deen of al-Islam has two major holidays, Eid al-Fitr which is celebrated at the end of fasting in the month of Ramadan and Eid al-Adha which is celebrated on the 10th of Dhu’l Hijjah. As for feasting and celebrating then this has a reference point from the Holy Qur’an (Sura al-Ma’ida, 5:114, with the explanation of Imam al-Suyuti from his Tafsir al-Jalalayn): ۖ قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ Isa, son of Mary, said: ‘O Allah, our Lord, send down upon us a Table from the heaven, that it shall be, that is, the day of its sending down [shall be], a celebration (Eid) for us, which we shall consecrate and honour, for the first (li-awwalinā is an inclusive substitution for lanā, ‘for us’, with the repetition of the [oblique] preposition [li-]) and the last of us, those who will come after us, and a sign from You, of Your power and my Prophethood. And provide, it, for us; You are the Best of Providers’. Eid al-Adha essentially constitutes a congregational prayer (Salah), a sermon (khutba) after the prayer, slaughtering an animal (for those who it is binding upon according to the dictates of the Shari’a), as well as eating and drinking of the permitted provisions. It is also a day of bonding between fellow believers. Continue reading the article online: darultahqiq.com

Reminder!!

Sunnats and Aadaab of Eid – Part 1 1. To cleanse the mouth using the miswaak. 2. To have a bath (ghusal). عن ابن عباس رضي الله عنهما قال كان رسول الله صلى الله عليه و سلم يغتسل يوم الفطر ويوم الأضحى (ابن ماجة رقم 1315) Hadhrat ibn Abbaas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would have a bath on the day of Eid ul Fitr and Eid ul Adha. 3. To dress in one’s best clothes. (i.e. the best clothes in one’s possession, not necessarily new clothes). عن جابر رضي الله عنهما قال كانت للنبي صلى الله عليه وسلم جبة يلبسها في العيدين، ويوم الجمعة. (ابن خزيمة رقم 1766) Hadhrat Jaabir (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) had a jubbah (a robe or long garment) that he would wear specially on the days of Eid and the day of Jumuah. 4. To apply itr. 5. To perform Eid salaah at the Musallah (i.e. open field outside the town). عن أبي سعيد الخدري رضي الله عنه قال : كان رسول الله صلى الله عليه وسلم يخرج يوم الفطر والأضحى إلى المصلى فأول شيء يبدأ به الصلاة (البخاري رقم 956) Hadhrat Abu Saeed Khudri (Radhiallahu Anhu) reports that on the day of Eid ul Fitr and Eid ul Adha, Rasulullah (Sallallahu Alaihi Wasallam) would go to the Musallah (an open field on the outskirts of Madina Munawwarah) to perform the Eid salaah. The first action that he carried out was performing the salaah. (I.e. he performed the salaah before the khutbah) Ihyaudden.co.za

The Day of Eid-ul-Adha By E-Islam Team The Day of Eid ul Adha (Festival of Sacrifice) is an important occasion celebrated by Muslims globally on the 10th of Dhul Hijjah to honour the willingness of ʾIbrāhīm (Abraham)(peace be upon him) to sacrifice his son Ismā'īl (Ishmael)(pbuh) as an act of obedience to Allah Ta’ala, before Allah Ta’ala intervened to provide him with a sheep to sacrifice instead. It reminds us how obedience to our Lord Allah Ta’ala is the answer to everything. This means surrendering your life, your whole being, all that you are, all that you have and all that you identify with to and only for Allah Ta’ala. When you sacrifice everything that you identify with for Allah Ta'ala, He gives to you a special inner happiness. That is the spiritual “secret” so many of us seek. Both Eid-ul-Adha and Hajj serve as a special occasion that definitely gets one in touch with this “secret”. Eid-ul-Adha is a day on which a Muslim should bring himself or herself closer to Allah by means of doing good deeds—such as Prayers, Qurbani (sacrifice),caring for the poor and the needy, visiting the sick people, helping those who are in need and refraining from evil practices such harming people and severing ties of kinship. In short, `Eid Al-Adha is a model for the Muslim community which maintains love, care, brotherhood and sisterhood, beauty, and solidarity. Eid has significant social, educational, devotional, and spiritual messages that Muslims should grasp and translate into a complete way of life. SUNNAH (practices of The Noble Messenger of Allah-peace be upon him) ON THE DAY OF EID-UL ADHA To rise as early as possible To make Ghusl (Take a bath) To use the Miswaak (brush our teeth) To apply Itr (perfume) To wear one's best clothes (not necessarily new), ensuring that it conforms with Sharia (Islamic code of dressing) For Eid-ul-Adha is like Eid-ul-Fitr in every sense except for that in Eid-ul-Adha it is desirable not to eat anything before prayer, if you have eaten then there is noharm To go to the 'Eid Gah' (Place of Eid Prayer) as early as possible. To perform Eid Salaat on the 'Eid Gah' rather than the Masjid. There is no harm for aged and the sick to perform their Eid Salaat in the Masjid. Rain is also an excuse for performing Eid Salaat in the Masjid. To choose a separate route when returning from the Eid Gah. To walk to the Eid Gah. However, there is no harm in using any means of conveyance if the Eid Gah is a distance away. Recite the following takbir in abundance: Allahu-Akbar, Allahu-Akbar. La ila-ha ill-lallah.Allahu-Akbar, Allahu-Akbar. Wa-lilahill hamd. (Allah is the Greatest, Allah is the Greatest. There is no god but Allah. Allah is Greatest, Allah is Greatest. And all praises are for Allah) If we have the means than Qurbani(Udhiyya) should be done</ o:p> We at E-Islam wish you a pleasant and joyous Eid-ul-Adha. Let us Celebrate the Day of Eid by caring for the weak, oppressed and needy in our community, discharging our Qurbani and by upholding the Commandments of Allah Ta’ala and the Sunnah of our Beloved Nabi Muhammad(Peace be upon him) . Please do remember the entire Ummah in your duas(prayers).

Lessons from Udhiyah ‘To uphold the din of Allah, he sacrifices and this is also the challenge there, on one hand is the love for hometown, family, his surrounding, familiarity etc and on the other hand is the command of Allah’ Here is a dynamic talk by My Beloved Father; Moulana Haroon Abasoomar saheb (may Allah protect him) on lessons that can be derived from the event of Nabi Ibrahim (‘alayhis salam) and the sacrifice for the sake of Allah’s command. Download here

Islamic Employment Law on Delaying the Payment of Wages to Staff Question: I work in a madrasah where the wages are supposed to be paid monthly but the wages are always delayed and paid on different dates. At times, there is a few days delay and at times, one week into the next month passes and we still have not received our wages. Is this against Shariah employment law? Furthermore, we feel shy to ask for wages as we are told it is Khidmah thus evading discussions on pay? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: According to Islamic employment law, if the payment of wages has been agreed to at the end of every month, it becomes binding on the employer to pay the employee immediately at the end of the month[1]. Thus, if the contract stipulates payment of wages at monthly intervals, the employer must adhere to this and pay monthly. To delay in paying wages without any justified reason is sinful. The Qur’an has instructed the immediate payment of wages upon completion of the service or on the contractually agreed term: “Then if they give suck to the children for you, give them their due payment” (Qur’an 65:6) The Prophet ﷺ instructed employers to give the wages when they are due immediately in the following manner: “Give the employee his wage before his sweat dries.” (Sunan Ibn Majah) Commenting on the above, al-Munāwī rahimahullah states: “It is prohibited to delay and postpone the payment of wages by the employer despite having the ability to pay.”[2] Considering the above, it is totally incorrect for your employer to delay in paying you without justification. Employees are further disadvantaged when the payment method is cheque which takes up to a further five days to clear. In the United Kingdom, we live in a society of direct debits, liabilities and constant cash inflows and outflows. Every person has payments to make on fixed dates and liabilities to meet. Delaying in paying wages has a ripple effect on a person’s financial duties. Thus, the need to pay regularly at the pre-agreed interval is even more emphasised. Moving on, employers should consider this their Islamic obligation to ensure their employees are paid on time. The employers should seek advice from accountants to ensure efficient and timely payment of staff. In respect to your second issue about Khidmah (service) in Islamic institutes, this is sadly exploited. A scholar, Imam and anybody else who serves at a Masjid or Madrasah is serving Islam, however, his Khidmah and service is for Allah and between him and Allah[3]. Conversely, Between the scholar/teacher and the employer, it is not Khidmah; it is a contract of employment. All the laws of employment govern the relationship between the employer and employee. The employer has rights and dues just as the employee has rights and dues. A Masjid or Madrasah cannot exploit the concept of Khidmah to over demand service, delay in pay and underpay. And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

Dear sister bont-e-anwar, Welcome to the forum! We do have a couple of scholars on the forum however due to their busy schedule they are unable to visit regularly. Would you kindly explain a little regarding the nature of your question? I could then either put you in touch with a scholar or send your question on to them

Takbiraat of Tashreeq It is Wajib (compulsory) to recite aloud the Takbiraat of Tashreeq (once only) after every Fardh Salaah, from the Fajr of the 9th Zul-Hijjah to the Asr of the 13th of Zul-Hijjah, performed with Jamaat or individually. اَللهُ أَكْبَرْ اَللهُ أَكْبَرْ.لَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرْ. اَللهُ أَكْبَرُ وَللهِ الْحَمْدُ Allahu Akbar, Allahu Akbar. Laa ilaaha illallaahu Wallaahu Akbar. Allahu Akbar Walillaahil Hamd. Translation: Allah is the Greatest, Allah is the Greatest. There is no deity but Allah & Allah is the Greatest. Allah is the Greatest & all praise belongs to Him. NB. Females should recite the Takbeer in a soft voice. *based on the South African lunar calendar. Jamiatul Ulama (KZN) Council of Muslim Theologians

A Very Touching Hajj Story! Sa’eed was sitting at the waiting area at the Jeddah airport after having just completed the rites of Hajj. The man next to him said: "I work as a contractor and Allah Ta’ala has blessed me with performing my tenth Hajj." Sa’eed told him: " Hajj mabroor, may Allah accept and forgive your sins." The man smiled and said: "Ameen." Then he asked : " Have you performed Hajj before this time?" Sa’eed was hesitating to tell him, and then he said: "By Allah, it’s a long story and I don’t want to hurt your head with my talk." The man laughed and said: "Please tell me, as you see we have nothing to do, we’re just waiting." Sa’eed smiled and said: "Yes, waiting is the start of my story. I’ve been waiting for so many years so that I could go for Hajj. After working for thirty years as a physiotherapist in a private hospital, I was able to save enough money to go for Hajj. The same day I went to get my savings, I came across one of the mother’s who’s paralyzed son I treat. I could see her face was worried and anxious." She said: "I leave him to Allah’s keeping, Brother Sa’eed this is our last visit to this hospital". I was surprised with her words and I thought she wasn’t happy with my treatment and our service and that she therefore considered moving her son to another hospital. She told me: "No brother Sa’eed, Allah bears witness that you were to my son like a father, and you helped him in his treatment when we had lost hope.” Then she left very saddened. The man next to him interrupted and said: "That’s strange, if she was pleased with your treatment and her son was improving then why did she leave? Sa’eed answered: "That’s what I thought so too, so I went to the administration to find out what happened. They told me the boy’s father had lost his job and was unable to continue paying for his son’s treatment.” The man next to him said: "There is no Might nor Power except with Allah, poor them, how did you deal with it? Sa’eed said: “I went to the manager and pleaded with him to continue treating the boy on the hospital’s expense, but he sharply rejected and said, ‘this is a private institution not a charity’. I left his office sad and broken for this family. Then suddenly, I placed my hands in my pocked which had my money all prepared for Hajj. I stood in my place for a while, and then I raised my head above and spoke to my Rabb Allah: O Allah, You know how I feel and You know there is nothing more beloved to me than to go to Your House and do Hajj, and to visit Your Messenger’s (peace be upon him) Masjid. You know I have been working all my life for this moment, but I prefer this poor lady and her son over myself, so don’t deprive me of Your favors. I went to the accounts desk and paid all I had for his treatment which covered the next six months. I begged the accountant to tell the lady that it’s from the hospital expense for special cases. He was affected by this and there were tears in his eyes and said, ‘baarak Allah feek and people like you’” The man next to him then said: "If you donated all of your money, then how did you come for Hajj? Sa’eed said: " I went back to my home sad that day for having lost the opportunity of a lifetime for Hajj. But my heart was filled with happiness that I removed a distress from the lady and her son. I slept that night with a tear on my cheek. I had a dream and I was making tawaf (circumbulating)around the Ka’aba and people were saying salaam to me and they told me: ‘Hajj mabroor O Sa’eed, for you have performed Hajj in the heavens before you performed Hajj on earth’. I immediately woke up and felt an indescribable happiness. I praised Allah Ta’ala for everything and was pleased with His decree. When I got up from my sleep, my phone rang and it was the hospital’s manager. He told me the owner of the hospital wants to go to Hajj this year and he won’t go without his personal therapist. But his therapist’s wife is expecting and has reached her final days of pregnancy so he can’t leave her. ‘Would you do me favor, he asked politely. Would you accompany him for Hajj?’ I made sujood shukr (prostrated in gratitude to Allah Ta’ala). As you see, Allah Ta’ala granted me this gift to go to His House without having to pay anything. All praise to Allah, the owner of the hospital insisted on giving me something for his accompaniment. I told him the story of the lady and her son, and he demanded the boy be treated at the hospital from his own personal expense and to place a donations box in the hospital for the treatment of needy patients. He also gave the boy’s father a job at one of his companies. He even returned the money I had initially spent for the boy’s treatment. Have you seen great favors than the favours of my Rabb Allah?.. Subhan Allah. The man next to him hugged him and told him: “By Allah, I have never felt this kind of embarrassment as I’m feeling now. I would perform Hajj one year after another thinking I was doing something great, and that my place with Allah would be elevated as a result of it. But now I understood that your Hajj is equivalent to a thousand of mine. I went to the house of Allah, but Allah invited you to His house. May Allah accept your Hajj!” Editor’s Note: Sometimes Allah Ta’ala will give you exactly what you want after he tests your devotion and sincerity. Allah Ta’ala works in the most mysterious ways and we need to place our Trust in Him! www.eislam.co.za

Hadhrat Aa'isha (RA) reports from Rasulullaah (Sallallahu Alaihi Wa Sallam) that when making Du’aa with the following words, the Du’aa will be accepted. Anything asked for will be granted, mercy asked for will be showered down, and any calamity from which protection is sought will be averted. [ibn Maajah 3859] اَللّٰهُمَّ إِنّيْ أَسْأَلُكَ بِا سْمِكَ الطَّاهِرُ الطَّيِّبُ الْمُبَارَكُ الْأُحِبُّ إِلَيْكَ Madrasah in Just 5 Minutes Mufti A.H.Elias-May Allaah protect him

THE SPIRIT OF QURBANI Qurbani is a sacred Ibaadah that holds great spiritual significance. It is an act of humbling oneself before Allah and offering a sacrifice while praying to Allah for its acceptance. Allah Ta’ala says, “It is neither its flesh nor its blood that reaches Allah, but rather it is your Taqwa that reaches Him.” (Surah 22, Verse 37) Allah is not impressed at the size and weight of the animal if it is slaughtered with a corrupt intention (for show). Rather it is your connection with Allah and the spirit with which you slaughter that determines whether the slaughtered animal is indeed a Qurbani. There were many of the pious who would rear a baby animal for the entire year for the purpose of Qurbani. Thus when the time of sacrifice came, the entire family would weep at the pain of slaughtering this pet of the home to which the entire household had become attached. Qurbani is not a circus, nor a funfair. As we understand that there is no element of fun and entertainment in Salaah, we should understand the same for Qurbani. May Allah Ta’ala grant us the true spirit of Qurbani, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

TASHREEQ MADE EASY Allahu Akbar, Allahu Akbar, Laillaha illallaah, wallahu Akbar, Allahu Akbar, Allahu Akbar, Walillaahi Hamd This is the Takbeer Tshreeq. It is read after every Fardh Salaat from the 9th Zil Hajj until the 13th Zil Hajj. Four aspects need discussion: 1. Order 2. Method 3. Condition 4. Wajib. 1) It is Wajib (Compulsory) to read the Takbeer Tashreeq. 2) To read the Takbeer Tashreeq 3 times is better. 3) There are 3 conditions: a. To be a ‘Muqeen’ (a resident); b. To be in a town/city; c. To be read immediately after the Fardh Salaah. d. [To be well.] 4) Takberaat is not Wajib on a traveller, for those in the village, women or those performing Salaat alone. 5) If these people follow an Imaam upon whom Takberaat is necessary, they will also follow suit. 6) If the ‘Musafir’ (traveller) and/or woman and/or one performing Salaat alone, read it then that is better as per ‘Sahibain’. 7) Women should read it softy even if they have made ‘Jamaat Salaat’ on their own. 8) Men recite it audibly. 9) If women performed behind an Imaam who made intention of leading them, then it is Wajib for them to read Takberaat. 10) Takberaat is not Wajib after a Salaat that is not Fardh Ein (like Witr, Eid Ghah, Nafl, Sunnat, Salaat Janaza, etc.) 11) Takberaat is Wajib after Jumuah. 12) It is permissible to read after Eid-ul-Adhaa because, according to some, it is Wajib. 13) Because it is performed in Jamaat and this action has the status ‘Tawatthur’ (continuity without break) thus to follow this is Waijb. 14) It is Wajib on the Mazbooq (latecomer) and Laahiq (one who starts the Salaah, then the Salaah breaks and he misses one or more Rakaats, and then he re-joins the Salaah.) 15) The Takberaat will be read after they have completed their Salaat and not with the Imaam when he reads the Takberaat. 16) If they read it after the Imaam reads it then their Salaat will be valid for it is ‘Zikr’ and then they do not have to repeat the Takberaat after completion of their own Salaat. 17) If a person is performing a Nafl behind an Imaam who is leading a Fardh then it will be Wajib for that person to read the Takberaat. 18) If a ‘Muqeem’ is following a ‘Musafir’ then it (the Takberaat) is Wajib on the Muqeem although it is not Wajib on the Masafir Imaam. 19) It is not Wajib on a villager or Musafir who follows someone upon whom the Takberaat is Wajib like a Muqeem. 20) Also it is not Wajib on the sick to read the Takberaat if they make Jamaat for it is necessary for the Muqeem to be well. TIME: 1) This Takberaat is from the Fajr of the 9th Zil Hajj till the Asr of the 13th Zil Hijjah. 2) Thus 23 Salaat in total. 3) This Takbeer has to be said immediately after the Fardh Salaat. 4) Meaning as long as the person does not do such an act that negates ‘Binaa’ e.g. intentionally or mistakenly speaking, intentional breaking Wudhu (going to toilet) or left the Masjid, then the Takberaat does not lapse. 5) If the Imaam leaves out the Takbeer then the followers should read it, for it is Wajib… 6) It is permissible for the follower to commence reading the Takberaat before the Imaam but Mustahab for the Imaam to start. 7) If the Imaam forgets then the followers should read immediately and should not wait for the Imaam to start. 8) The followers should wait for as long as the Imaam does not do an act which will not allow him to do ‘Binaa’ – (see point 4). 9) If one misses any Salaat in the Days of Tashreeq and performs the Qadha of that Salaat within the Days of Tashreeq then one will read the Takberaat. 10) If one misses any Salaat in the Days of Tashreeq and performs the Qadha of that Salaat outside the Days of Tashreeq then one not does read the Takberaat. Al-Islam

Love and Obedience to Nabi (sallallahu ‘alaihi wasallam) Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: One can only reach Allah Ta‘ala through emulating Nabi (sallallahu ‘alaihi wasallam) both inwardly and outwardly. We recognise the favours of our parents, wives etc. upon us, but we have failed to recognise the favours of Nabi (sallallahu ‘alaihi wasallam) upon us. He did not only show us the way to acquire the good of the dunya (world), but he also showed us the way to acquire the good of the aakhirat (hereafter) through his mubaarak teachings. Continue to ponder over his efforts and sacrifices for the ummah. This will be a means of his true love and recognition being instilled within our hearts. Thereafter emulating his mubaarak sunnah will become easy for us.