ummtaalib

Is there Zakat on Air Miles? Question: Is there Zakat on Air Miles? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: Air Miles, frequent flyer miles or travel points are not subject to Zakat. These reward points will not be added to one’s Zakatable assets regardless of what they can redeem. The Fiqh (jurisprudence of the Answer): Air Miles are not considered to be Māl (wealth) in terms of Shariah and hence are not considered for Zakat[1]. Zakat is only binding on entities which are Māl (wealth) which are productive (nāmī). There are three types of productive wealth designated by Shariah: 1) Money 2) Business stock 3) Animal livestock for growth And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

Q. In a Qiraan, Tamattu’ and Ifraad Hajj, is both; Damm-e-Shukr and the slaughtering of a Qurbani animal necessary? A. In a Qiraan and Tamattu’ Hajj (an Umrah and Hajj performed in one Ihraam and two Ihraams respectively), one Damm-e-Shukr is Waajib (necessary). In the case of an Ifraad Hajj (a Hajj performed in one Ihraam only), one Damm-e-Shukr is Mustahab (preferable). (Imdaadul Fataawa 2/197) A Damm-e-Shukr refers to the slaughtering of a small animal for e.g. sheep/goat or one-seventh share of a big animal for e.g. camel/cow/ox/buffalo within the boundaries of the Haram. (Muallimul Hujjaaj 278) On the other hand, Qurbani is Waajib (necessary) upon every Muslim person who is a Muqeem (non-traveller) and who is the owner of Nisaab during the days of Eid(10, 11,12th of Zul-Hijjah) (Hidaayah 4/355). Hence, if during the days of Eid, a person performing a Qiraan, Tamattu’ and Ifraad Hajj is a Muqeem (non-traveller) and he/she possesses the Nisaab, then apart from Damm-e-Shukr being Waajib (necessary) or Mustahab (preferable), the slaughtering of a Qurbani animal will be Waajib (necessary) as well upon him/her. In this case, the Qurbani can be done within the boundaries of the Haram or at one’s country/home. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. What is a Qiraan, Tamattu’ and Ifraad Hajj? Can it be done by a South African and a resident of Makkah Mukarramah too? Can everyone do it? Answer. A Qiraan Hajj refers to a person donning the Ihraam with the intention of performing Umrah and Hajj with one Ihraam during the months and days of Hajj; i.e. even after performing Umrah, the person will remain in Ihraam until Hajj is performed. A Tamattu’ Hajj refers to a person donning the Ihraam with the intention of performing Umrah and Hajj with two Ihraams during the months and days of Hajj; i.e. after performing Umrah, the person will come out of Ihraam and will don the Ihraam for the second time to perform Hajj. An Ifraad Hajj refers to a person donning the Ihraam with the intention of performing only Hajj during the months and days of Hajj. It is permissible for Aafaaqis (everyone who resides outside of the Meeqat), thus including South African Hujjaj to perform the Qiraan, Tamattu’ and Ifraad Hajj. It is more virtuous to perform a Qiraan Hajj (provided one is able to abide by the laws of Ihraam), then a Tamattu’ Hajj and then an Ifraad Hajj respectively. However, a resident of Makkah Mukarramah may only perform an Ifraad Hajj. (Muallimul Hujjaaj 97) Note: The donning of one or two Ihraams refers to the intentions of Ihraam and does not refer to one or two sets of Ihraam clothing. The months and days of Hajj are the months of Shawwal, Zul-Qa’dah and the first ten days of Zul-Hijjah. 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)

How should the ring of a woman (or man) be worn? Q: Is it Sunnah for women that when they wear their rings, they should wear it with the front facing inwards (i.e. the stone of the ring facing inwards) as men are supposed to wear their rings? A: Men are supposed to wear their rings in this manner (i.e. with the stone of the ring facing inwards). As far as women are concerned, they do not need to wear their rings in this manner, rather it is permissible for them to wear their rings in the normal manner. And Allah Ta'ala (الله تعالى) knows best. ويجعله لبطن كفه في يده اليسر وقيل اليمنى إلا أنه من شعار الروافض فيجب التحرز عنه قهستاني وغيره قال الشامي : وله ( ويجعله ) أي الفص لبطن كفه بخلاف النسوان لأنه تزين في حقهن هداية (رد المحتار6/ 361) باب الخاتم للنساء وكان على عائشة خواتيم ذهب - عن ابن عباس رضي الله عنهما شهدت العيد مع النبي صلى الله عليه وسلم فصلى قبل الخطبة قال أبو عبد الله وزاد ابن وهب عن ابن جريج فأتى النساء فجعلن يلقين الفتخ والخواتيم في ثوب بلال (صحيح البخاري رقم 5880) وعن عل​ي رضي الله عنه قال نهاني رسول الله صلى الله عليه وسلم أن أتختم في إصبعي هذه أو هذه قال فأومأ إلى الوسطى والتي تليها . رواه مسلم ( إلى الوسطى والتي تليها ) أي المسبحة ولم يثبت في الإبهام والبنصر رواية عن النبي صلى الله عليه وسلم عن الصحابة والتابعين فيثبت ندبه في الخنصر وإليه جنح الشافعية والحنفية ذكره ميرك وظاهر القياس أن لبسه في الإبهام والبنصر منهي بالنسبة إلى الرجال دون النساء وقال النووي يكره للرجل جعل الخاتم في الوسطى والتي تليها كراهة تنزيه وأما المرأة فلها التختم في الأصابع كلها رواه مسلم (مرقاة 8/ 186) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Q. In contemporary medical surgery, cauterization is used. Cautery is the use of electric current (mono-polar or bipolar) to stop the bleeding of blood vessels during surgery. It is also used during telescopic surgery to coagulate larger blood vessels that feed organs like ovaries, uterus, gall bladder, appendix etc. after which organs are removed. In most cases, there are no alternatives. Is the use of contemporary cauterization in medical surgery permissible? A. We have consulted doctors in this regard and we have concluded that the use of cauterization in contemporary medical practice is permissible. More so, in the case of there being no alternative to it for medical reasons. (Sharhu Maa’nil Aathaar 5/488) 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)

The Islamic perspective in regard to holding wedding functions in a hall Q: Why do certain Ulama discourage from holding wedding functions or any other function in a hall? I don't see any problem in using the hall as a venue to host one's functions. Could you please explain to me the correct Islamic perspective in this issue? A: We have prepared a detailed article in regard to holding wedding functions in a hall. Below are the details of the article: Every aspect of the religion of Islam is completely perfect, unique and sublime. In order for one to become a perfect believer and an embodiment of Islam, he is required to practise on every aspect of Islam in the proper manner. Likewise, just as it is vital for the proper functioning of the human body that all the limbs function harmoniously, similarly in order for one to enjoy the true light of Islam, it is essential for one to adhere to every aspect of Islam. While every limb and organ of the human body plays an important role, the most important and essential element is the soul. The soul enables all parts of the human body to function effectively. Once the soul is removed, the human body, with all its faculties, will cease to function. Similarly, though every aspect of Islam is indispensable, the soul of Islam is the Mubaarak Sunnah of Nabi (Sallallahu Alayhi Wasallam). When the Sunnah is removed, it is akin to a dead body without a soul. On the momentous occasion of nikaah, the aspect which creates true happiness and draws immense barakah is to conduct the nikaah in accordance with the Sunnah. The Sunnah advocates that the nikaah should be conducted in the manner in which Nabi (Sallallahu Alayhi Wasallam) conducted his nikaah, with the highest level of hayaa and simplicity. In the golden era of Nabi (Sallallahu Alayhi Wasallam), the nikaah would be conducted in the Musjid after which a waleemah would be held in the homes. Nikaah was such a simple and informal affair that only those who happened to be present witnessed the nikaah. Elaborate arrangements would not be made to call people from far and wide to participate in the nikaah and waleemah. In many Ahaadith, we find that Nabi (Sallallahu Alayhi Wasallam) was unaware of the nikaah of some Sahaabah who got married in Madinah Munawwarah though he was also present in the Mubaarak city. A cursory glance at current day nikaahs reveals that Muslims have drifted very far from the standard set by Nabi (Sallallahu Alayhi Wasallam). The wedding affair spans over a few days and includes various customary functions viz. a mehndi party, bridal shower, reception by the girl’s party, etc. In most cases, these functions are held in a hall, thereby resembling the kuffaar weddings. Intermingling of sexes, music (or at times playing nazams which resemble music), photography and video filming are just few of the many wrongs that take place in such an environment. At times, the bride is escorted into the hall and walked down the aisle by her father, brother, or even non-mahram cousins so that all may view her. While she is walking down the aisle, if music is not played then it is generally replaced by nazams or qiraat. Sometimes the bride and groom even shake hands, hug or kiss in full view of the audience after which the bride is seated on the stage for the guests to admire. When examined closely, one will realize that the theme and atmosphere of such a wedding is very much like that of a church wedding. Another new practice which has evolved is that of a separate purda or hijaab section being reserved in one corner of the hall for those who are purda conscious (implying that true Islam has no place in the main function and has therefore been sidelined). Furthermore, the Qur’an is sometimes recited on the stage to give the function an Islamic flavour, despite the overall gathering being one of wholesale sin, thus showing gross disrespect to the words of Allah Ta’ala and Deen. It is a common observation that Salaah is delayed or made qadha in such gatherings. Large amounts of money are spent and a considerable amount of time is dedicated to ensuring that the décor and colour scheme are appealing and attractive. The manner in which the nikaah used to take place in the time of Nabi (Sallallahu Alayhi Wasallam), with simplicity and hayaa, is no longer seen in the ummah. Hazrat Aaisha (Radiyallahu Anha) reports that Nabi (Sallallahu Alayhi Wasallam) said: “The nikaah with the most barakah is that nikaah wherein the least expense was incurred.” (Musnad Ahmad) How can a nikaah where the commands of Allah Ta’ala and Nabi (Sallallahu Alayhi Wasallam) are flouted ever be a means of blessings and happiness? Muslims should therefore take it upon themselves to advise family and friends to keep their nikaahs simple and in accordance with the Sunnah. And Allah Ta'ala (الله تعالى) knows best. عن عائشة أن رسول الله صلى الله عليه وسلم قال إن أعظم النكاح بركة أيسره مؤنة (مسند أحمد رقم 24529) عن أنس أن رسول الله صلى الله عليه وسلم رأى عبد الرحمن بن عوف وعليه ردع زعفران فقال النبى صلى الله عليه وسلم مهيم فقال يا رسول الله تزوجت امرأة قال ما أصدقتها قال وزن نواة من ذهب قال أولم ولو بشاة (سنن أبي داود رقم 2111) عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم. (سنن أبي داود رقم 4033) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Simple Steps to a Healthier, Happier You! By Umm Ayman Complete health should be a balanced and holistic endeavour. Below are just a few concise steps toward achieving full physical, mental, emotional, spiritual, social and even financial well-being and contentment, Inshaa-Allah. 1. ALWAYS SAY BISMILLAH (I BEGIN IN THE NAME OF ALLAH) The Messenger of Allah (peace be upon him) taught us: ‘Every deed that does not begin with BISMILLAH - In the name of Allah, is incomplete, (devoid of blessings)’. Hence, with yaqeen (conviction), whatever you decide to do or consume, will be blessed, and no harm will come to you if it is not Allah’s decree. Yet to aid in this conviction you must most certainly make use of your ‘aql (intelligence) and use what has been prescribed. 2. MAKE GOOD INFORMED CHOICES. That’s right. Ask the well-informed and experienced, read a book, do research etc. Keep an open mind, cross reference and always, always verify – until you are satisfied that you have done your best. The rest is in Allah’s hands.Thus does Allah (SWT) advise us; ‘Then ask those who do know; if you, indeed, do not.’ (Qur’an Surah An-Nahl, Verse 43) 3. EAT WHOLESOME FOODS. Drink more water and eat more fruits and vegetables. Avoid grease, salt and sugars. Consume less refined, mass produced hazards and opt more for fresh, natural homemade goodness. Eat moderately. Read the labels. Know what’s going into your body. Above all, enjoy what Allah has bestowed on you. ‘Eat of the wholesome foods we have provided you and give thanks to Allah.’ (Qur’an :Surah Al Baqara, Verse 172) 4. EXERCISE YOUR MIND. Don’t get stuck in a rut, don’t be idle, and don’t overload your brain with irrelevant nonsense. Don’t become complacent and satisfied that you know enough. The brain, like any muscle, atrophies with disuse. So utilize that grey matter. Learn something new. Challenge yourself. Besides, it’s quite true: an idle mind is the devil’s workshop. The Messenger of Allah (peace be upon him) instructs us: ‘Seeking knowledge is an obligation upon every male and female Muslim’ (Hadith Ibn Majah & Bayhaqi) And in quite a few instances in the Holy Quran, Allah (SWT) admonishes us: ‘Why then do you not make use of your intellect?’ (Qur’an -Surah Al-Anbiya, Verse 67) 5. GET SOME SUNSHINE AND FRESH AIR. Breathe deeply and get some exercise. Appreciate Allah’s creation. Simultaneously revel in the miracle that is your own body, as well as the majesty of nature, by getting out there and getting a move on it! Physical exercise is an essential part of achieving good health. Our esteemed Messenger of Allah (peace be upon him) has admonished: ‘Your body has a right over you.’ (Hadith-Bukhari) 6. FIND COMFORT AND PLEASURE IN WORSHIP. Increase such deeds that bring you closer to Allah and those actions too that declare your love for The Messenger of Allah (peace be upon him).Says Allah (SWT): ‘Behold, by the remembrance of Allah shall you achieve contentment of heart.’ (Qur’an-Surah Ar-Ra'd, Verse 28) With proper application, Salah (prayer) is that connecting line between Creator and creation. Performance of Salah, as it is required of us, and turning towards it in times of both thankfulness and need, is what adds lustre and essence to our lives. Inculcating the Sunnah(practices) of the Messenger of Allah (peace be upon him) too, adds dimension to our lives. Our actions and interactions then have better value. 7. JOIN FAMILY TIES AND KEEP GOOD COMPANY. Strengthen bonds with relatives, mend ties with loved ones and cultivate such relationships that will bring about righteousness. Enjoy lively conversations, create and uphold good customs and play with your children and each other. It’s a Sunnah! Many, many ahadith enumerate the virtues of joining ties of family and friendship. Among the dos and don’ts, one stands out; says The Messenger of Allah (peace be upon him): ‘And be, oh slaves of Allah, as brethren.’(Hadith –Muslim) 8. GIVE A LITTLE OF YOURSELF. Share your time, money, skills or knowledge. Every little bit makes a difference, and no one benefits more than you. The Messenger of Allah (peace be upon him) is reported to have said: ‘Smiling at your brother is a charity, enjoining good and prohibiting evil is a charity, giving directions to a lost person is a charity, removing harmful objects, thorns or bones from the roadway is a charity, and emptying from your bucket into your brother’s (to spare him the effort of filling his own) is also counted as an act of charity for you’.(Hadith Tirmidhi) The Messenger of Allah (peace be upon him) is also reported to have said: ‘Giving charity does not, in any way, decrease your wealth’. (Hadith-Muslim) In fact, it increases the barakah (blessings) in one’s wealth, if Allah wills, as well as earning you multiple rewards. Giving sadaqah (charity) is a means of purifying one’s wealth and self. 9. BE YOUR VERY BEST. AFTER ALL, ALL YOU CAN DO IS TRY! We all have good days. We most certainly have bad days too. We make mistakes, we get hurt. We feel disappointment in ourselves or anger toward others. Things break, people pass away. Accept that this too comes from Allah, and this too shall pass. Accept that you’re human. Accept the pain, grief, anger or disappointment. Feel it, absorb it. Then take a breath and put your best foot forward. Life goes on, you can overcome. Your weaknesses are what make you human. Your humanity is your strength.Says Allah: ‘Allah wants to make things lighter for you, and mankind has been created weak.’(Qur’an Surah An-Nisa, Verse 28) Yet when the angels, in bewilderment, asked Allah why he would place a being as flawed as man on earth, Allah answered: ‘Truly I know what you know not.’ (Qur’an Surah Al-Baqara, Verse 30) It is because, despite our shortcomings, we constantly strive to overcome and excel. 10. REFLECT AND GIVE THANKS. Take stock of yourself. Not only will it give you a clearer perspective and better ideas on how to proceed, it will also bring the realization of how fortunate indeed you are. Even if your circumstance seems so dire at this moment, give thanks that you are among a tiny percentage of the world’s population who has received education, enabling you to read this. The Messenger of Allah (peace be upon him) is reported to have said: ‘The best form of dua is to say ALHAMDULILLAH (All praise is due to Allah)’.(Hadith) Surely, giving sincere praise and thanks to a benefactor can only increase their benevolence upon you. 11. BE SINCERE. Be true to Allah. Be true to people. Only then can you, in fact, be true to yourself. The Messenger of Allah (peace be upon him) has taught us: ‘Actions are judged by its intentions, and every man will have but what he intended.’ (Hadith Bukhari & Muslim) 12. BE CLEAN. Pay attention to your physical hygiene. Keep your environment clean. Use soap and water or a broom. Purify your mind and soul. Make istigfaar (seek forgiveness and increase thikrullah-remembrance of Allah). ‘Truly, Allah loves those who turn unto Him inrepentance and loves those who purify themselves (through bathing, cleaning, and washing).’ (Qura’n Surah Al-Baqara, Verse 222) ‘Cleanliness is half of faith.’ (Hadith Muslim) 13. TAKE REST. Adequate sleep is necessary for optimum performance. Relieve yourself from stress. Relax with your loved ones among the soothing natural bounties all around. It has been reported that The Messenger of Allah (peace be upon him) used to make it a habit to take the afternoon for rest and relaxation, often at the homes of family or friends. ‘And We have made for you, your sleep as a means of rest.’ (Qur’an Surah An-Naba’a, Verse 9) Thus truly, rest is among Allah’s gifts to us. A lot of what has been mentioned above is perhaps well-known or common sense, yet indeed, ‘a reminder is beneficial to the believers’ (Qur’an Surah Adh-Dhariyaat, Verse 55) And Allah knows best…! www.eislam.co.za

Feeling Overwhelmed with Multiple Demands? Read this.... By Ahmad Jabir Tarin Throughout life human beings face an array of challenges ranging from family, work, social, spiritual-religious, and other interpersonal stressors. In the midst of the intensity of those challenges a feeling of hopelessness can emerge for many of us. Hopelessness can be described as the overwhelming feeling of dread, gloom and doom where individuals may not see any light at the end of the tunnel to their suffering. This can be exacerbated by stress, defined as: the discrepancy between perceived available resources and the environmental demands placed on an individual. In other words, when people feel they don’t have enough resources to deal with their demands. This ongoing feeling of inadequacy in meeting such demands can breed pessimism about the ending of their suffering/stress. Sometimes it can be accompanied by a sense of desperation. A common experience of hopelessness can occur when responsibilities begins to pile up leading to a feeling of being overwhelmed/over-exertion or simply fatigue. Stress is designed to be a short term experiential feeling of hypervigilence that is functionally designed to help us increase our level of energy (i.e. increasing more resources) to meet our demands. However, when it continues for a long period of time, it simply produces exhaustion and can lead to many adverse health problems. According to research done by Professor Liisa Terrill, she found that background stress i.e., more than 2 demanding tasks such as being a stay at home mother, a student, or employed at the same time significantly increases stress levels for women which could lead to a higher risk for coronary heart disease. For many, it can feel like your psychological resources have been exhausted and you are running out of steam. This can lead to a desire to want to give up and just let it all slip out of our hands. Feeling that you are stuck in an inescapable situation whereby investing in one area causes other demands to continue to be unmet and your inability to effectively and efficiently multitask all items continuously. Consider, the sense of personal inadequacy and disappointment one can feel if they always feel like they are never able to keep up. In fact, according to Steeg et al., in a recent journal published in 2015 in the Journal of Affective Disorders, the researchers found that hopelessness is the most commonly diagnosed mental health disorder leading up to self harm (neglecting self-care due to burnout). It is evident by this that psychological research finds that individuals experiencing emotions of hopelessness have a higher risk of inflicting harm on themselves or those around them, simply looking for an escape to life’s problems. Most forms of hopelessness can be common and impact us psychologically, but if you start to notice the following signs (clinical), then it might be wise to seek assistance through therapy: trouble sleeping, feeling sad/depressed all the time, no enjoyment, losing interest, lack of hygiene, feeling trapped, despair, or excessive guilt. As Steeg et al., concluded that the best initiative for caring for individuals with hopeless behavior is therapeutic intervention. However, for most of us it may never get to that clinical threshold, so here are some therapeutic strategies one can take to overcome this through Spiritual Coping. A form of coping that can be integrated is Spiritual Coping. From amongst the many Prophetic discussions in the Islamic tradition, is hopelessness. In fact, consider that anxiety or stress usually centers around the FEAR of what might happen in the future. That is, if I do not clean up my act or meet the demands of my environment then what will happen? Usually we have many concerning thoughts/cognitions that accompany this, keep us up at night. Such as the possibility of not being able to meet our finances, not finishing school, disappointing family members, and the list can go on and on. One therapeutic tactic is to consider WHAT IF. That is, SO what if I do not meet a particular demand? Will it truly be the end of the world? This cognitive exercise can be combined with, a verse in the Quran regarding an incident of the Holy Prophet Muhammad (s) and his noble companion Abu Bakr ® taking shelter in a cave, fleeing from prosecution. In this verse, Allah (s) narrates the response of the Holy Prophet (s), “…Do not be sad, for indeed Allah is with us!” We can understand that there is solace in recognizing that you’re really not alone. There comes a feeling of encouragement and strength that is attained from knowing that Allah provides a way out of the most difficult situations. This verse also goes to show that at some point the noble companion Abu Bakr ® had a fear of feeling hopeless in a seemingly difficult situation i.e., being persecuted, but the Holy Prophet’s (s) honored words and presence gave him contentment and ease of mind to know that Allah will protect and care for us. The reminder comes to help us DE-catastrophize the REAL possibility of what might occur, as we tend to over-exaggerate the negative implications of most events. This creates a vicious cycle which leads to over-escalation and catastrophizing. If we take a deeper look at our own lives and the way we perceive things, we can take a step back and focus on our thoughts. We could ask ourselves if we’re approaching the scenario in the right way? Perhaps I am being ineffective in my approach. This kind of reflection is adaptive or in other words USEFUL. As opposed to kicking oneself about the outcome or their past actions. An example of this would be like a person who applies for a new job. They take the appropriate steps to prepare for the job, they prepare their resume, they wear the correct dress, and they have a good interview. But lo and behold, the hiring manager tells you, you did not get the job. Immediately the first response is to be let down, and internalize the inability to secure that job as a personal fault. So you begin questioning and doubting yourself when in reality it was something you could not have done any better because you tried your best. A better approach would be to sift through what actions you did before the interview, work on a new approach, and with confidence go for another interview. Instead of looking at it as a failure, change your perception of the situation and consider it another opportunity for you to get better at interviews so by the next interview you’ll do even better and hopefully land the job. Bearing these important concepts and principles in mind, any person feeling hopeless should confide in the knowledge that indeed all difficulties do come to an end. A useful concept that can be practiced is ACT – Acceptance and Commitment Therapy. This theory outlines the fact that the happiest people and most resilient people in the world are those that have ACCEPTED the reality that life carries with it anxieties and difficulties. They are not surprised by it and have come to accept this reality. Its about acceptance rather then striving for a life of being worry-free. It is about changing our perceptions and expectations about reality. And that the propagation of pessimistic thoughts tend to lead to an even darker mental state that in turn can be a cause of physical detriment to ones self. Staying positive is essential to combating hopelessness and having certainty that truly Allah is on my side. It is natural for human beings to feel hopeless during difficult times, however we should be cognizant of the reality of hopelessness. One positive approach one can take is to reach out to their social circles for support, such as a group of friends, colleagues, people at your local gym etc. There is no shame in reaching out during trying times, as it is a normal experience for human beings to experience. It can drain you and sidetrack you from your goals and objectives in life. Making an effort to defer the sense of hopelessness and instead use that moment as a catalyst to boost oneself both spiritually and physically. Source

Performing Saee without Wudhu Q. I understand that a person should be in the state of Wudhu whilst performing Tawaaf and Saee of Umrah. But what if a person performs the Tawaaf of Umrah with Wudhu and the Saee of Umrah without Wudhu? Is there a penalty for performing the Saee of Umrah without Wudhu? A. It is not a condition for a person to be in the state of Wudhu whilst performing the Saee’ of Umrah. Therefore, if a person performed the Tawaaf of Umrah with Wudhu and the Saee’ of Umrah without Wudhu, the Saee’ will be valid and there will be no penalty for it. (Al Bahrur Raaiq 3/23) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

When Seeing a Good Dream If one experiences a good dream, then he should recite Alhamdulillah. If one wishes, one may relate his dream to someone who he is fond of (someone who is his well-wisher). عن أبي سعيد الخدري رضي الله عنه أنه سمع النبي صلى الله عليه وسلم يقول إذا رأى أحدكم رؤيا يحبها فإنما هي من الله فليحمد الله عليها وليحدث بها وإذا رأى غير ذلك مما يكره فإنما هي من الشيطان فليستعذ من شرها ولا يذكرها لأحد فإنها لا تضره (بخارى رقم 6985 ) Hadhrat Abu Saeed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “If anyone of you sees a good dream that pleases him, then one should regard such a dream to be from the side of Allah Ta’ala, therefore he should praise Allah Ta’ala and he may mention it (to someone who is his well-wisher). However, if he sees a bad dream, then one should regard such a dream to be from the side of Shaytaan, and he should seek the protection of Allah Ta’ala from its evil and he should not mention such a dream to anyone, the evil of such a dream will not cause him any harm. عن أبي قتادة رضي الله عنه قال سمعت النبي صلى الله عليه وسلم يقول: الرؤيا الحسنة من الله فإذا رأى أحدكم ما يحب فلا يحدث به إلا من يحب (بخاري رقم 7044) Hadhrat Abu Qataadah (Radhiyallahu Anhu) reports that he heard Rasulullah (Sallallahu Alaihi Wasallam) say: “Good dreams are from Allah Ta’ala. If anyone of you sees a good dream that pleases him, then he should only mention it to someone who he is fond of.” Ihyaauddeen.co.za

The Blessing of Daughters! Source: Jamiat.org.za Children are no doubt a great gift from Almighty Allah to all parents. Parents must think of their children as such treasures that all the wealth and material resources are worthless as when compared to one’s children. We, as parents, should thank and be grateful to Almighty Allah for blessing us with children whether they are boys or girls. Today, it is quite disheartening to see that some parents rejoice when the newborn child is a male and show their dissatisfaction when the child is a female. But, this should not be the attitude. Islam does not condone this type of behavior, as such was the manner of the parents in the time of ignorance. In pre-Islamic times, the Arabs used to be disheartened and annoyed with the birth of girls, so that a father, when informed his wife had given birth to a girl, said, “By Allah she is not as blissful as a son; her defense is crying and her care is but stealing!” He meant she could not defend her father and her family except by screaming and crying, not by fighting and carrying arms. She also cannot be good to them and care for them except by taking from her husband’s money to give to her family. Their traditions allowed the father to bury his daughter alive for actual poverty, or for expected poverty, or out of fear of a disgrace she might bring upon them when she grew up. In that context, the Qur’an says, denouncing and derogating them: “And when the girl-child who was buried alive is asked. Upon what sin was she killed for.” [Surah al-Takweer, Verses 8-9] The Qur’an also describes the condition of fathers when daughters were born: “And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething. Hiding from the people because of the evil of the tidings; “Will he keep her with disgrace, or bury her beneath the earth?”; pay heed! Very evil is the judgment they impose!” [Surah al-Nahl, Verse 58-59] The Qur’an led an uncompromising campaign against those cruel people who kill children-whether male or female. Allah says in the Qur’an: “Indeed ruined are those who slay their children out of senseless ignorance and forbid the sustenance which Allah has bestowed upon them, in order to fabricate lies against Allah; they have undoubtedly gone astray and not attained the path.” [Surah al-Anaam, Verse 140] And Allah Almighty says: “And do not kill your children, fearing poverty; We shall provide sustenance to them as well as to you; indeed killing them is a great mistake.” [Surah Bani Israel, Verse 31] Some ancient laws gave the father the right to sell his daughter if he wished; while others allowed him to hand her to another man who would either kill her or own her if the father killed the other man’s daughter. When Islam was revealed, it decreed a daughter – like a son – was a gift from Allah, to be granted to whomever Allah wishes of His worshipers: “For Allah only is the kingship of the heavens and the earth; He creates whatever He wills; He may bestow daughters to whomever He wills, and sons to whomever He wills. Or may mix them, the sons and daughters; and may make barren whomever He wills; indeed He is All Knowing, Able.” [Surah al-Shoora, Verses 49-50] The Prophet (blessings and peace be upon him) of Islam made Paradise the recompense of every father who conducts himself well with his daughters, has patience in raising them, provides their moral education, and observes Allah’s commands concerning them until they come of age or until his . The Prophet (blessings and peace be upon him) made the place of the father in Paradise next to him. Hadrat Anas reported that the Messenger of Allah SallAllahu Alaihi wa Sallam said, “Whoever brings up two girls till they reach the age of puberty, he and I will come on the Day of Resurrection like this,” (and he joined his blessed fingers.) The beloved Prophet (Peace and Blessings of Allah be Upon Him) has stated that “When a boy is born, then he brings one Noor (light) and when a girl is born, then she brings two Noors.” It has been narrated in a Hadith that the Holy Prophet (Peace and Blessings of Allah be Upon Him) has stated that “If parents are kind and generous towards their daughters, then they will be so close to Him (The Holy Prophet Peace and Blessings of Allah be Upon Him) in Jannah, like one finger is to the next.” The Holy Prophet (Peace and Blessings of Allah be Upon Him) has also stated that “The person who is faced with hardship due to his daughters, and makes Sabr (is patient), then his daughters will be a Pardah (curtain) between him and the Hell-fire.” Hadrat Ibn ‘Abbas reported that the Messenger of Allah SallAllahu Alaihi wa Sallam said, “…and whoever brings up three daughters or a like number of sisters, training them well and showing kindness to them till Allah enriches them (i.e. till they reach the age of puberty), Allah will guarantee Paradise for him.” A man asked: “O Messenger of Allah! Does this apply to two also?” He said: “even to two.” If they had asked whether to one also, the Messenger of Allah would have said that, “even to one…” Sayyiduna Ibn ‘Abbas (Radi Allahu Ta’ala Anhu) recounted, “Whoever had a female who was not buried nor insulted by him, and had not preferred his male children to her, Allah admits him to Paradise.” Daughters are without doubt a great blessing from Almighty Allah. They are a means of salvation and a path to Jannah (Heaven) for their parents. The crux of one narration states that “One who loves his daughters and withstands the hardship of grooming and getting them married, Almighty Allah makes Jannah compulsory (Waajib) on him and keeps him protected from the Fire of Hell.” And in another Hadith, the beloved Prophet SallAllaho Alaihi wa Sallam said: “They will be a shield for him from the Fire.” The beloved Prophet SallAllahu Alaihi wa Sallam commanded: “Whenever you buy anything from the market place first present it to your female children then to your male children.” “Daughters are a gift from Almighty Allah. Those parents who are kind towards them, then Almighty Allah is generous towards such parents. Those who are merciful to their daughters, Almighty Allah is Merciful towards them.” “When a girl is born to a family, then between the parents and Hell, there shall be a distance of five hundred years.” It has been stated that: When parents rejoice at the birth of a daughter, this is greater than making Tawaaf of the Kaaba seventy times. When Imam Ahmad Ibn Hanbal (Radi Allahu Ta’ala Anhu) would hear that one of his relatives or friends had a baby girl, he would say to them, “Congratulations for the Prophets were mostly fathers of daughters.” Muslims should also remember that the family of the Holy Prophet Muhammad (Peace and Blessings of Allah be Upon Him) is from his beloved daughter Sayyidah Fatima Zahra (Radi Allahu Ta’ala Anha). With these open and authentic texts, with the enhanced and repeated good news, the birth of girls is not at all a fearful burden nor is it a bad omen. On the contrary, it is a blessing to be thanked for and a mercy to be desired and requested because it is a blessing of the Almighty and a reward to be gained. Dear brothers and sisters! Rejoice on the birth of your daughters, love and guide them and give them that which is due to them from your belongings. Do not deprive them of their inheritance as they also have say in this. Remember! Daughters are a blessing and not a burden.

Simple Wedding By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Weddings are moments of much happiness and joy. They are an occasion of happiness not just for the bride and groom, but for family members, associates through to even the general public. It is very regretful that when Allāh ta‘ālā, the most Compassionate, gifts us with such happiness which we remember for the rest of our lives, we use these very moments to indulge in such vices which bring His displeasure and invite His wrath. Music, photography, free mixing between the genders and extravagance in spending are just a few examples. A few incidents from the ahādīth of the Prophet sallallāhu ‘alayhi wasallam are cited in order to allow us to understand how these events were enacted during his blessed time and enable us think and make our weddings more like these. The simple rule from the wedding ceremony through to the walīmah (wedding banquet) was as reported by Sayyidah ‘Ā’ishah radhiyallāhu ‘anhā that the most blessed wedding is that which is least burdensome and easiest in terms of expenditure. (Al-Bayhaqī) With regards the marriage of the Prophet sallallāhu ‘alayhi wasallam, Sayyidunā Anas radhiyallāhu ‘anhu states that the Prophet sallallāhu ‘alayhi wasallam consummated his marriage to Sayyidah Safiyyah bint Huyay radhiyallāhu ‘anhā between Khaybar and Madīnah. On this occasion I invited the Muslims to a walīmah in which neither meat nor bread was offered, rather the Prophet sallallāhu ‘alayhi wasallam ordered for leather dining-sheets to be spread, dates, dried yogurt and butter were laid on it, and that was the walīmah of the Prophet sallallāhu ‘alayhi wasallam.’ (Al-Bukhārī) It is also reported that the Prophet sallallāhu ‘alayhi wasallam did not give a more splendid walīmah on the occasion of marrying any of his wives than the one he gave on marrying Sayyidah Zaynab bint Jahash radhiyallāhu ‘anhā, in which the walīmah was with one goat.’ (Al-Bukhārī) Such simplicity and minimal fuss was adopted by the Prophet sallallāhu ‘alayhi wasallam which served as an example for his companions, who duly followed in his footsteps. These examples are a far cry from what we experience in our weddings today. Sayyidunā ‘Abdur Rahmān ibn ‘Awf radhiyallāhu ‘anhu after migrating from Makkah to Madīnah, gradually earned enough wealth to be able to afford marriage. He married with such simplicity that it was only when the Prophet sallallāhu ‘alayhi wasallam noticed yellow perfume stains on his clothes, that he became aware of his marriage. (Al-Bukhārī) Marriages were consummated with the Hereafter in mind. Although carnal desires were present they were subjugated by thinking of the long term benefits to the extent that upon learning that Jābir radhiyallāhu ‘anhu had married, the Prophet sallallāhu ‘alayhi wasallam inquired from him whether he married a virgin or a divorcee or widow. Sayyidunā Jābir radhiyallāhu ‘anhu informed Rasūlullāh sallallāhu ‘alayhi wasallam that he did not marry a virgin but opted to marry an elder woman. (Al-Bukhārī) This choice was taken because Sayyidunā Jābir radhiyallāhu ‘anhu had nine small sisters who remained in his custody after the death of his father. The wisdom filled thinking was that a more aged and experienced wife will be able to aid him in educating and providing a good religious upbringing to them. Such was the unselfishness and simplicity of the Prophet sallallāhu ‘alayhi wasallam and his companions radhiyallāhu ‘anhum. These examples serve as reminders for us as to what weddings should be like. The general trend nowadays is to over indulge in every aspect related to the wedding; from the engagement through to the wedding ceremony itself. Countless customs and practices are adopted which have no basis in Sharī‘ah and are nothing but excuses to spend lavishly and fulfil one’s unlawful wants in the disguise of a celebration. Being moments of happiness and celebration Islām has permitted, rather encouraged, one to rejoice but, as with all things there are boundaries and as long as these boundaries are not surpassed then these events will not attract the wrath and anger of Allāh ta‘ālā. In fact they will become a means of His Blessings and Mercy which in turn will ensure that the wedding finds a favourable foundation on which the couple can base the rest of their lives. © Riyādul Jannah (Vol. 15 No. 8, Aug 2006)

Pearls of Wisdom: No.43 “Food for the Soul” SUBJECT: LOVE FOR THE MESSENGER OF ALLAH (peace be upon him) Allah, The Most Exalted, says: “Say: If you do love Allah, follow (and love) me, Allah will love you.” (Qur’an 3:31) The Messenger of Allah (peace be upon him) said; "None of you will have faith till he loves me more than his father, his children and all mankind.” (Hadith-Bukhari) “He who loves my Sunnah (practices), has loved me and he who has loved me will be with me in Jannah (Paradise)” (Hadith – Tirmidhi) Note: Just as it is incumbent upon us to love Allah Ta’ala so too is it also incumbent upon us to love His Final Messenger Muhammad (Peace be upon him) who sacrificed so much for our guidance and eternal salvation. The Messenger of Allah(pbuh) was both internally and externally truly remarkable and extremely beautiful and was indeed a beacon of light for all of humanity. Just as there is no relish in the food without salt, so to the beauty and wisdom of Islam cannot be truly appreciated without sincere love for The Messenger of Allah (peace be upon him). www.eislam.co.za

The `Ulama's verdict on photography Compiled by Jami’at al-‘Ulama Gauteng Edited by Ibn Rashid Ahmad al-Qasmi We have compiled the verdict of the leading and senior ‘ulama of contemporary times on the issue of photography in the Shari’ah. 1. Mufti Mahmud al-Hasan Gangohi Question: Is there any difference between drawing pictures and photography? What does the Shari’ah say about keeping photos? Answer: There is no difference whatever regarding the hukm (injunction) of both. Photography has absolutely the same ruling as drawing pictures. It is not permissible in the Shari’ah to keep pictures of animate objects. It is reported from Abu Talhah (Allah be pleased with him) that Allah’s Messenger (Allah bless him and grant him peace) said: “The angles do not enter a home in which there is a dog or pictures.” (Bukhari) It is permissible to keep and take photos of inanimate objects, such as trees, etc. The ‘ulama have stated that drawing pictures of animate objects is haram (prohibited) – vehemently haram – and it is among the major sins in view of its denunciation with this severe warning [from Allah’s Messenger (Allah bless him and grant him peace)]: “The most severely punished people by Allah will be the picture-makers.” (Fath al-Bari) (Fatawa Mahmudiyya, 5:90-1) 2. Mawlana Ashraf ‘Ali al-Thanawi Making and keeping of pictures – generally referred to as photos nowadays – both are haram. It is wajib (obligatory) to get rid off and efface them in view of the grave sin involved in this practice. (Imdad al-Fatawa, 4:243) Question: What do the ‘ulama of the din say in regard to the following ruling? Zayd is an ‘alim. He avers that it is haram to make or keep at home a hand-drawn picture, i.e. with a pen. ‘But,’ he says, ‘It is not haram to take a photo and keep it at home.’ The proof he adduces is that a photo is the reflection of a mirror. People generally do look at mirrors. Answer: Zayd ’s averment is absolutely erroneous. He has drawn a false analogy. In a mirror the reflection does not remain. After the object in front of it moves, the reflection goes away. This is unlike a photo, as is palpably clear. Further, it is a mechanical production and hence it is [i.e. its ruling is] precisely the same as a hand-drawn picture. (Imdad al-Fatawa, 4:253-4) 3. ‘Allamah Zafar Ahmad ‘Uthmani The following fatwa appears in the 4th volume of Imdad al-Ahkam: The hurmat (prohibition) of pictures is established by mutawatir ahadith and there is ijma’ (consensus) of the Ummah on this. …By changing the name of something haram, it does not become halal (permitted). It appears in the hadith: “People of my Ummah will change the name of liquor and drink it. They will have parties in which they will play musical instruments and sing. Allah will cause the ground to swallow them up. Some of them will be transformed into apes and swine.” Thus, just as calling interest ‘benefit’, bribery ‘service-charge’, liquor ‘brandy’, ‘spirits’, etc., gambling ‘insurance’ and ‘lottery’ and singing ‘gramophone’ does not make these things halal, similarly calling picture-making ‘photography’ and ‘reflection’ does not make it [picture-making] halal. … If the methodology and means of production of a haram act changes, it will still remain haram when its reality and the reason for prohibition are still found. For instance, a new method of murder is devised such as electrocuting to death; or a new method of extracting liquor is found, such as the mechanical process of distilling liquor nowadays which was non-existent in former times; or a new form of gambling is contrived, such as the variety of insurance policies and lotteries devised which were previously unheard of; or new ways of fornication are practised, as in vogue in Europe in these times; then this will not render the haram act to be halal. Thus, since forming pictures [of animate objects] is haram, then whatever new method of it is invented, it will be haaam. The hurmat will not disappear by altering the name or altering the method of production. And the reason for this is that the cause of the hurmat of pictures, viz. it being a stepping stone to shirk (polytheism), is found here [with the new method of production] as well. Furthermore, in it [photography] is tashabbuh (imitation) of the kuffar (disbelievers). This is not the way of Muslims. … It is claimed that photography is in fact a process of reflection; like a reflection is cast on a mirror or water. The response to this [preposterous claim] is that the major difference between the two is that the reflection on a mirror, etc. is not durable, whereas the reflection obtained on a photo is preserved with the aid of technical materials. Thus, it is a reflection as long as it is not preserved with technical materials. But once it is preserved and made durable, in whichever way, then it becomes a picture. … Then everyone knows that the purpose in taking photos and having one’s photo taken is the same as the purpose of drawing pictures. The voluntary act of the photographer and the one photographed is the determinant here just as in drawing pictures. Therefore, both are equal in prohibition. Differentiating between the two is just as bad as differentiating between liquor manually extracted and distilled liquor mechanically extracted. Thus, both the photographer and the one who allows himself to be photographed are guilty of haram, guilty of a major sin and in the light of some ahadith they are mal’un (accursed) and fasiq (transgressors). It is makruh tahrimi (prohibitively disliked) to follow them in salah. To keep such photos at home or in one’s possession is a clear-cut sin and it is haram. Endorsing this fatwa, Mawlana Ashraf ‘Ali al-Thanawi (Allah have mercy on him) declares; “This is nothing but the haqq (truth). And in departing from the haqq there is nothing but dhalal (deviation).” (Imdad al-Ahkam, 4:382-4) 4. Mawlana ‘Abd al-Karim Gumthalwi To make pictures is not permissible, irrespective of the picture being on clothes, or utensils, or on the wall – on anything – and irrespective of the picture being small or large. (Radd al-Muhtar, 1:677) …To make pictures is not permissible at all; neither for honouring, nor for dishonouring; neither small, nor large and no matter on what surface it may be. All forms are impermissible. Furthermore, there is no difference between a photo and a hand-drawn picture in view of the purpose in acquiring a picture being fulfilled in both ways. The notion some people entertain of an idol/bust being impermissible whilst a picture on paper, etc. being permissible is erroneous. Question: What is the Shar’i ruling in regard to one who legalizes pictures? Answer: He is a fasiq. (Imdad al-Ahkam, 4:372-3) 5. Mufti Muhmmad Shafi’ Making pictures is absolutely haram in the Shari’ah of Islam, irrespective of it being with the pen, or in the form of photos, or through the printing press. This is the case of an animate object’s picture. A hadith reported by ‘A’isha (Allah be pleased with her) states: “The worst punished people on the Day of Qiyamah will be those who seek to create like Allah.” (Bukhari, Muslim) Some reports have the words ‘the picture-makers’, as is documented by Bukhari and Muslim from ‘Abd Allah bin Mas’ud (Allah be pleased with him) and Abu Hurairah (Allah be pleased with him). Another hadith states: “I heard Allah’s Messenger (Allah bless him and grant him peace) saying: ‘Allah declares: Who is more unjust than the one who ventures to create like Me?” (Bukhari, Muslim) One hadith states: “It will be said to them: ‘Bring life to what you have created!’” In other words, in castigation it will be said to the picture-makers: ‘put life into your pictures.’ From these narrations and other similar ahadith it is conclusively proven that the institution of picture-making is absolutely haram. There is no exception reported of any kind [in regard to the manner of producing the picture of the animate object].” (Fatawa Dar al-‘Ulum Deoband, Imdad al-Muftin, 2:991-2) We learn from the declarations of hadith narrations and from the texts of the general books of the Hanafiyyah that an incomplete picture – where there is no head – does not retain the hukm of a [haraam] picture. Rather, it, [the incomplete picture] falls into the category of designs and engravings. On this basis, permission for its usage [the headless picture] is generally mentioned in clear terms in all the books of the [Hanafi] madhab. This, apparently, evinces that taking such pictures has the same ruling as picture-making of designs and plants in general. In other words, just as that is permissible, similarly this [taking pictures of animate objects with their heads cut off] should also be permissible. … Some of the words of the hadith of Jibra’il (Alaihis Salaam) as reported by Abu Hurairah (Allah be pleased with him) and documented by Abu Dawud, Nasai and Tirmidhi are: “Instruct that the heads be cut off from the pictures at home. In this manner they will resemble trees [i.e. inanimate objects].” In the exceptionally authoritative and popular Hanafi fiqh work, Al-Badai’ al-Sanai’ the following appears: “…by virtue of cutting [the head] it does not remain a portrait. It falls into the category of designs. Proof for this [permissibility] is the narration of the head of a bird being effaced from the shield of Allah’s Messenger (Allah bless him and grant him peace).” Also discussing this issue Bahr al-Raqa’iq states: “… or with the head cut, i.e. irrespective of this being its original form or it had a head and was subsequently effaced.” (Jawahir al-Fiqh, 3:227-8) 6. Mufti ‘Aziz al-Rahman “Taking pictures of oneself and taking pictures of others by means of modern photography is just as haram and impermissible as having and making hand-drawn pictures are prohibited and haram. And keeping it in one’s possession is just as haram as keeping hand-drawn pictures. The one who has his picture taken through photography and the photographer are liable and deserving of the punishment and warning mentioned in the ahadith in relation to picture-drawers.” After quoting a few ahadith and the relevant text from an authoritative book of fiqh on the prohibition of drawing pictures and all types of pictures of animate objects being haram, Mufti ‘Aziz al-Rahman concludes: “Thus, in view of the institution of picture-making being unconditionally haram, the perpetrator of such a crime is a fasiq, it is haram to appoint him as imam [for salah] and salah behind him is makruh tahrimi.” (Fatawa Dar al-‘Ulum Deoband, ‘Aziz al-Fatawa, 2:742-3) 7. Mufti Rashid Ahmad Ludhianwi To take a picture of oneself is haram in the unanimous verdict of the Ummah. In contrast to the masses, it is more despicable and evil for an ‘alim or Mufti to take a picture of himself, for several reasons. First, Divine accountability on the ‘ulama, the intelligent and seniors is more harsh. Second, transgression by the ‘ulama emboldens the masses to transgress. Third, hypocrisy by the ‘ulama will lead to the masses believing that this sin is permissible. Note: It has been learnt through reliable sources that legally it is not lawful to take someone else’s photo without permission. Therefore, if someone’s photo was taken whilst being unaware then it is an incumbent duty upon him to threaten the criminal with legal action and in this way he [the criminal] should be forced to destroy the photo. If he does not destroy it, it will be fardh (obligatory) in the Shari’ah to take legal action. This duty has stronger emphasis on the ‘ulama. To be lax in this regard is haram. May Allah protect everyone.” (Ahsan al-Fatawa, 8:191) 8. Mawlana Muhammad Yusuf Ludhianwi Question: Just today you wrote in response to a question that pictures are haram and you cited Mufti Muhammad Shaf’. What I would like to ask is that if pictures are haram then together with our country, several Islamic countries have pictures on their currency notes. We keep these pictorial notes in our pockets when reading salah. Is our salah accepted? Leading ‘ulama of our country are affiliated to political parties. Regularly interviews with them are featured in newspapers and magazines. Included are photos of them. But no ‘alim has stopped the papers or magazines from publishing his photo. During the days of Hajj, the Hajj rituals are broadcast on television. Is this also incorrect? Is the viewer sinful? This is but a reflection. Like this there are innumerable things which you as well are aware of. Answer: A fundamental error has been committed in the question. There are two things. One is the Law of Allah and the second is practice on His Law. I explain the Law of the Shari’ah. I do not discuss the level of compliance to that Law and the level of incompliance. Allah’s Messenger (Allah bless him and grant him peace) declared pictures to be haram and he cursed the makers of pictures. Now, even if we assume for a moment that the whole world is acting in conflict with this declaration, the Shar’i declaration will not turn out to be a mistake. On the contrary, the violators of the declaration are sinners. Those who print pictures on notes; those who print photos in newspapers; those who produce Hajj films; are their statements and actions proof against the declaration handed down by Allah’s Messenger (Allah bless him and grant him peace)? If not [as is obvious], then it is meaningless to cite them. Understand well that be it the president of Pakistan, the king of Saudi Arabia, any eminent politician, ‘ulama or mashayikh, all are all mere Ummatis. Their views and actions are not rubber stamps in the Shari’ah. They cannot be cited to scuttle the declaration of Allah’s Messenger (Allah bless him and grant him peace). If they remain Ummatis and comply to the declaration of Allah’s Messenger (Allah bless him and grant him peace), they will receive thawab (reward) by Allah. And if they do not, they will be brought in the court of Allah as criminals. Then it is left to Allah. He may forgive them or he may sentence them. Be that as it may, violation of the law by a criminal does not itself, in any way, weaken the law. We are guilty of a grave error in giving the name of this person and that person when faced with the Law of Allah. Salah does not become fasid (invalid) if there happens to be notes with pictures in one’s pocket. Without a pressing necessity it is not permissible to take one’s picture. Production and viewing of Hajj films are also not permissible. (Ap ke masa’il or unka hal, 10:309-10) 9. Mufti Sayyid ‘Abd al-Rahim Lajpuri In the absence of necessity and legal compulsion – a valid Shar’i reason – it is not permissible to take photos and nor to have one’s photo taken. It is sinful. If one has taken a photo it should be destroyed, tawbah (repentance) and istighfar should be made. Seek forgiveness from Allah. There is no Shar’i concession to take photos for the purpose of remembrance or to send home or to show the prospective bride and bridegroom. If someone needs to see [the bride] he should go and see. Besides the sin of pictures in this [sending photos for marriage purposes] there are other evils attached to it. (Fatawa Rahimiyya, 6:271)] 10. Mufti Kifayat Allah al-Dihlawi After a visit to Egypt by the Jami’at al-‘Ulama al-Hind (India) in connection with the plight of the oppressed Palestinians, when preparing to leave, a number of Egyptian ‘ulama and dignitaries came to see the delegation of Jami’at al-‘Ulama al-Hind off. The dignitaries requested for a photo to be taken but Mufti Kifayat Allah emphatically refused and declared it haram. In view of certain Egyptian scholars having issued a fatwa of permissibility of photography, a discussion ensued. A brief recording of the discussion appears in Biography of Mufti Kifayatullah (‘Abd al-Rashid Ahmad Arshad) as follows: ‘Ulama of Egypt: The impermissibility only applies to those pictures which are made by the work of the human hand. In photography, no such thing is needed. It is simply a reflection of the picture. Mufti Kifayat Allah: So how does this “reflection” become transferred from the lens to the paper? ‘Ulama of Egypt: It requires much [technical] work. Mufti Kifayat Allah: What is the difference between “human handiwork” and “much work”? ‘Ulama of Egypt: Yes, they are the same thing. Mufti Kifayat Allah: Hence, their ruling is the same [photography is just as haram as drawing pictures with the hand]. The response of Mufti Kifayat Allah left the Egyptian ‘ulama present speechless and very impressed. (Biography of Mufti Kifayatullah, p. 25-6) 11. Shaykh al-Islam Mawlana Husain Ahmad Madani “I never ever had my photo taken knowingly and voluntarily. That takes place when I am unaware, and I do not consider it permissible. Those who do that [take other peoples’ pictures] are responsible for their actions.” (Ma’arif wa Haqa’iq, 380) On certain websites photos of the Madani family and the Jami’at al-‘Ulama al-Hind are screened in an attempt to mislead the unwary public into believing that our ‘ulama view photography to be permissible. The vehement stance of our akabir (senior) ‘ulama as is evident from Mawlana Madani’s and Mufti Kifayat Allah’s statements reproduced above suffices to convince even a layman that the founders and stalwarts of Jami’at al-‘Ulama al-Hind were absolutely against the evil abomination of photography. And why should they not be when Allah’s Messenger (Allah bless him and grant him peace) warned of dire consequences for those who make and take pictures? 12. Mufti Shu’ayb ‘Alam Our investigation concludes that images formed through digital technology [digital pictures] should be called pictures. The reasons are mentioned hereunder: The objective of the Shari’ah is to ban the preservation of pictures of animate objects. This is the basis and rationale [of the prohibition]. The long history of mankind tells us that this [making pictures] spawns fitnah. In the digital system the abomination of preserving a picture is found. The essence of picture-making is to copy and display the original. In the history of mankind various ways have been used to achieve this purpose. Of those methods the digital system is the most advanced and superior method. The methodology has progressed. The tools have taken different forms. The pattern has changed. But the basic reality and central aim is the same, viz. ‘production of a portrait of the original’. The difference between the olden method and the modern method is confined to the medium of preservation. The essence and reality of picture-making are common to both. When our seniors declared images made via olden methods to be pictures, then images produced through modern methods will also be declared to be pictures. The reason for this is that the reality is jointly found in both. Thus both will share the same ruling [of prohibition]. (Bayyinat, Ramadan/Shawwal 1429 H) The venerable Mufti Shu’ayb of Jami’ah al-‘Ulum al-Islamiyya (Binnori Town, Karachi) gives a further seven reasons for the prohibition of digital pictures. The fatwa of Mufti Shu’ayb ‘Alam is endorsed by leading ‘ulama and muftis of Pakistan. A detailed treatise on the subject has also been prepared. 13. Mawlana ‘Abd al-Kalam Azad Mawlana ‘Abd al-Kalam Azad who published his newspaper al-Hilal for years with pictures was guided to the haqq and confessing his error stated unambiguously: “It is not permissible to have photos taken nor keeping photos and publishing photos. It was a grave error on my part to have my photos taken and to publish al-Hilal with photos. I have repented from that error. My former errors should be concealed [his photos should not be publicised]. They should not be re-published.” The above candid confession of Mawlana ‘Abd al-Kalam Azad is recorded in Mufti Muhammad Shafi’s treatise al-Taswir li Ahkamit al-Taswir. This detailed treatise and his other treatise on the subject titled Kashf al-Sijaf al-Wajhi Photograph have to be incumbently studied by all especially our ‘ulama so as to educate themselves on the nature and gravity of photography, thus saving themselves and the Ummah from the wrath of Allah. The teachers and akabir of our ‘ulama have categorically declared the institution of photography to be haram. The argument is thus sealed. And our duty is simply to deliver the clear message. Friends of Deoband

Different Views on Photography/Videos Question What do you think about Mufti Ibn Adam Al-Kawthari's fatwa about photography/videos? Mufti Taqi Usmani's view is also mentioned there: Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh We have studied the document in reference and, to an extent, agree with its contents. Prior to probing into the academic issues, it is of paramount importance to understand that the view of Mufti Taqi Uthmani Sahib (Madda Zilluhu) expressed in this document, are those driven by Taqwa and academic honesty. Though we may concur on some issues and differ on others, these are only our academic differences. We hold Hazrat Mufti Sahib in the highest esteem and in fact continue to implore Allah Ta’ala to keep his presence over us for a long time, Aameen. Assessment On The Document: With reference to point no. 3 & 4, discussing Live Broadcasting and Video Recording, we hold reservations on this. Mufti Taqi Uthmani Sahib (Madda Zilluhu) draws the analogy between a live broadcast and images contained on a videotape, etc. to be that similar of a mirror reflection. Mufti Sahib (Madda Zilluhu) states that since the pictures are a mere reflection and not captured and permanent, the broadcasting would be permissible, provided that the content is lawful. Our View: Yes, in a mirror reflection, the image is not permanent and is not captured, however, in the instance of a video tape and live broadcast, there exists “particles of an image” creating the potential of the broadcast being captured and printed; the broadcast could be printed to form a picture or photo resulting in it becoming Haram. Hence, due to this potential, especially in this age of technology, broadcasting and video conferencing will ultimately be considered as Taswir, and Haram. Hazrat Mufti Taqi Uthmani Sahib (Madda Zilluhu) is also of the opinion that a printed image is Taswīr. Furthermore, this potential does not exist in the case of a mirror reflection. A mirror reflection does not contain particles, etc. creating the potential of it being captured and printed, hence, the analogy of the mirror reflection and live broadcasting and video recording would be an oversight and incorrect. And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah

Question I have a question about my period. I am a new Muslim and I am not sure about some things during period. From past some months my period is not very regular. It comes for a half a day (just few spots), then stops for a day or two, then comes for full five days.Sometimes it comes for half day(just few spots), then stops for a day or two, again comes for half a day, again stops for a day or two and then comes full five days. Sometimes during the first half a day, it is just spots and sometimes it is when I wipe with tissue(doesn’t flow) When it stops for a day or two days, do I have to have to do ghusl and pray until it comes for five full days again? Also I was trying to look in your site for questions like these and I found terms like haidh, Istihadah. I do not understand these terms either. Please let me know about these and when can I pray and not pray. Also can I read or recite or listen to Quran during my periods? Please let me know Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. May Allah grant you steadfastness on Dīn and bless you with beneficial knowledge. Please take note of a few general rulings/points regarding menstruation: 1). Haid is the Arabic term for menstruation. 2). Istihādah is the Arabic term for blood which is not classified as menstrual blood or lochia. For example, if blood continues to flow after the normal days of the cycle, and exceeds ten days when added to the days of the cycle, then the days after the normal cycle will be called days of istihādah. 3). The minimum period of a valid menstruation/haid is three days. The maximum is 10 days. 4). Spotting or even a drop of blood, whether day or night, will render the day a “blood day.” 5). A woman in menstruation may not touch or recite the Quran. However, she may listen to the Quran. She may also do zikr (engage in remembrance of Allah by saying Subhan Allah, Allahu Akbar, etc.) In reference to your situation, if blood continues to flow after the normal days of your cycle, and exceeds ten days when added to the days of the cycle, then the days after the normal cycle will be called days of istihādah.[1] A woman in istihādah will perform wudū for every prayer time and perform her salah.[2] For example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow for an additional 6 days. Days 7, 8…12 will be days of istihādah. In the days of istihādah, Person A will perform wudū for every salah time and perform her salah. However, if blood does not exceed ten days, then the cycle will be considered changed. For example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow for an additional 2 days. Person A’s new cycle will be 8 days. N.B. All days of blood will be added together unless there is a 15 day gap of no blood in between.[3] For example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow on every alternate day for the next 8 days. Days 1, 2…6 will remain days of haid (menstruation), and days 7, 8…14 will be days of istihādah. Alternate example, Person A has a normal cycle of 6 days of menstruation every month. In a particular month, after the 6 days of her normal cycle, blood continued to flow on every alternate day for the next 4 days. Person A’s new cycle will be 10 days. Please feel free to contact us if you have any further queries. And Allah Ta’āla Knows Best Hisham Dawood Student Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai. [1] (قَوْلُهُ وَالزَّائِدُ عَلَى أَكْثَرِهِ) أَيْ فِي حَقِّ الْمُبْتَدَأَةِ ، أَمَّا الْمُعْتَادَةُ فَمَا زَادَ عَلَى عَادَتِهَا وَيُجَاوِزُ الْعَشَرَةَ فِي الْحَيْضِ وَالْأَرْبَعِينَ فِي النِّفَاسِ يَكُونُ اسْتِحَاضَةً كَمَا أَشَارَ إلَيْهِ بِقَوْلِهِ أَوْ عَلَى الْعَادَةِ إلَخْ .أَمَّا إذَا لَمْ يَتَجَاوَزْ الْأَكْثَرَ فِيهِمَا ، فَهُوَ انْتِقَالٌ لِلْعَادَةِ فِيهِمَا ، فَيَكُونُ حَيْضًا وَنِفَاسًا رَحْمَتِيٌّ ( رد المحتار علي الدر المختار،ج ١،ص ٥٢٤، دار المعرفة) [2] (وأما) حكم الاستحاضة فالمستحاضة حكمها حكم الطاهرات غير أنها تتوضأ لوقت كل صلاة على ما بينا (بدائع الصنائع، الاستحاضة وأحكامها) [3] (أَقَلُّ الطُّهْرِ) بَيْنَ الْحَيْضَتَيْنِ أَوْ النِّفَاسِ وَالْحَيْضِ (خَمْسَةَ عَشَرَ يَوْمًا) وَلَيَالِيهَا إجْمَاعًا (وَلَا حَدَّ لِأَكْثَرِهِ) (رد المحتار علي الدر المختار. ج ١، ص ٢٨٥، ايج ايم سعيد كمبني) Source

Answered by Shaykh Abdurrahman ibn Yusuf Mangera If a woman were to finish her menses while at work and it is impossible for her to leave the work place to make ghusl is it permissible to make wudhu and pray without ghusl? If not then how do Muslim women living in the west deal with such an issue which most of us are faced with this at some point? Answer: Assalamu alaykum In the name of Allah the Inspirer of truth. It would not be sufficient for a women to perform salat after just performing wudu when ending her menstruation. If one has performed salat after making wudhu only, those prayers must be repeated. As to the question of how do Muslim women deal with such situations, what we can say is that their are great wisdoms in the shari’a and immense rewards for those who persevere in holding onto their faith. If a women is in situation that she is forced to work to earn her daily bread due to the absence of a supporting father or brother [if unmarried] or husband [if married] then she should discuss the need of having to leave early [with or without disclosing the details] with her supervisor. Thereafter she can make up the missed work the day after instead of having to make up missed prayers. People take of work for all sorts of reason and this is as good a reason as any. If the current employment is not flexible at all in this regard then you should actively look for another job if you are forced to have one. Remember we are required make our lifestyle subordinate to our religion and not our religion conform to our lifestyle. Otherwise situations of this nature are sure to arise and difficult to overcome. And Allah makes a path for those who fear Him and He knows best. Wassalam Abdurrahman ibn Yusuf Source

Does Hajj become compulsory through performing umrah in the months of Hajj? Q: If one performs Umrah in the month of Shawwaal or anytime thereafter during the months of Hajj (i.e. from the beginning of Shawwaal till the 10th of Zul Hijjah), will Hajj become fardh upon him? A: Merely performing Umrah does not make Hajj compulsory. However, if a person who did not perform Hajj is present in Makkah during the months of Hajj (i.e. from the month of Shawwaal till the 10th of Zul Hijjah) and he has the means and provisions to stay till the days of Hajj (and the needs of his family and dependents have also been fulfilled till the time he returns from Hajj), then Hajj will become compulsory upon him. And Allah Ta'ala (الله تعالى) knows best. (فرض)...(مرة)...(على الفور)... ( على مسلم )... ( حر مكلف ) عالم بفرضيته ... ( صحيح ) البدن ( بصير ) غير محبوس وخائف من سلطان يمنع منه ( ذي زاد ) يصح به بدنه فالمعتاد اللحم ونحوه إذا قدر على خبز وجبن لا يعد قادرا ( وراحلة ) مختصة به وهو المسمى بالمقتب إن قدروإلا فتشترط القدرة على المحارة للآفاقي لا لمكي يستطيع المشي لشبهه بالسعي للجمعة ... ( فضلا عما لا بد منه ) كما مر في الزكاة ومنه المسكن ومرمته ولو كبيرا يمكنه الاستغناء ببعضه والحج بالفاضل فإنه لا يلزمه بيع الزائد نعم هو الأفضل وعلم به عدم لزوم بيع الكل والاكتفاء بسكنى الإجارة بالأولى وكذا لو كان عنده ما اشترى به مسكنا وخادما لا يبقى بعده يكفي للحج لا يلزمه خلاصة وحرر في النهر أنه يشترط بقاء رأس مال لحرفته إن احتاجت لذلك وإلا لا وفي الأشباه معه ألف وخاف العزوبة إن كان قبل خروج أهل بلده فله التزوج ولو وقته لزمه الحج ( و ) فضلا عن ( نفقة عياله ) ممن تلزمه نفقته لتقدم حق العبد ( إلى ) حين ( عوده ) وقيل بعده بيوم وقيل بشهر ( مع أمن الطريق ) بغلبة السلامة ولو بالرشوة.... ( و ) مع ( زوج أو محرم ) ولو عبدا أو ذميا أو برضاع ( بالغ ) قيد لهما كما في النهر بحثا ( عاقل والمراهق كبالغ ) جوهرة ( غير مجوسي ولا فاسق ) لعدم حفظهما ( مع ) وجوب النفقة لمحرمها ( عليها ) لأن محبوس ( عليها ) لامرأة حرة ولو عجوزا في سفر... ( وقت خروج أهل بلدها ) وكذا سائر الشروط ( الدر المختار 2/455-465) قال الشامي: قوله ( على مسلم الخ ) شروع في بيان شروط الحج وجعلها في اللباب أربعة أنواع الأول شروط الوجوب وهي التي إذا وجدت بتمامها وجب الحج وإلا فلا وهي سبعة الإسلام والعلم بالوجوب لمن في دارا لحرب والبلوغ والعقل والحرية والاستطاعه والوقت أي القدرة في أشهر الحج أو في وقت خروج أهل بلده على ما يأتي والنوع الثاني شروط الأداء وهي التي إن وجدت بتمامها مع شروط الوجوب وجب أداؤه بنفسه وإن فقد بعضها مع تحقق شروط الوجوب فلا يجب الأداء بل عليه الإحجاج أو الإيصاء عند الموت وهي خمسة سلامة البدن وأمن الطريق وعدم الحبس والمحرم أن الزوج للمرأة وعدم العدة لها النوع الثالث شرائط صحة الأداء وهي تسعة الإسلام والإحرام والزمان والمكان والتمييز والعقل ومباشرة الأفعال إلا بعذر وعدم الجماع والأداء من عام الإحرام النوع الرابع شرائط وقوع الحج عن الفرض وهي تسعة الإسلام وبقاؤه إلى الموت والعقل والحرية والبلوغ ولأداء بنفسه إن قدر وعدم نية النفل وعدم الإفساد وعدم النية عن الغير قوله ( على مسلم ) فلو ملك الكافر ما به الاستطاعة ثم أسلم بعد ما افتقر لا يجب عليه شيء بتلك الاستطاعة بخلاف ما لو ملكه مسلما فلم يحج حتى افتقر حيث يتقرر وجوبه دينا في ذمته فتح وهو ظاهر على القول بالفورية لا التراخي نهر قلت وفيه نظر لأن على القول بالتراخي يتحقق الوجوب من أول سني الإمكان ولكنه يتخير في أدائه فيه أو بعده كما في الصلاة تجب بأول الوقت موسعا وإلا لزم أن لا يتحقق الوجوب إلا قبيل الموت وأن لا يجب الإحجاج على من كان صحيحا ثم مرض أو عمي وأن لا يأثم المفرط بالتأخير إذا مات قبل الأداء وكل ذلك خلاف الإجماع فتدبر قوله ( للآفاقي ) مرتبط بقوله وراحلة لا بقوله فتشترط لإيهامه أن غير الآفاقي يشترط له المقتب فلا يناسب قوله لا لمكي يستطيع المشي والحاصل أن الزاد لا بد منه ولو لمكي كما صرح به غير واحد كصاحب الينابيع و السراج وما في الخانية و النهاية من أن المكي يلزمه الحج ولو فقيرا لا زاد له نظر فيه ابن الهمام إلا أنه يراد ما إذا كان يمكنه الاكتساب في الطريق وأما الراحلة فشرط للآفاقي دون المكي القادر على المشي وقيل شرط مطلقا لأن ما بين مكة وعرفات أربع فراسخ ولا يقدر كل أحد على مشيها كما في المحيط وصحح صاحب اللباب في منسكه الكبير الأول ونظر فيه شارحه القاري بأن القادر نادر ومبنى الأحكام على الغالب وحد المكي عندنا من كان داخل المواقيت إلى الحرم كما ذكره الكرماني وهو بعيد جدا بل الظاهر ما في السراج وغيره أنه من بينه وبين مكة أقل من ثلاثة أيام وفي البحر الزاخر واشترط الراحلة في حق من بينه وبين مكة ثلاثة أيام فصاعدا أما ما دونه فلا إذا كان قادرا على المشي وتمامه في شرح اللباب تنبيه: في اللباب الفقير الآفاقي إذا وصل إلى ميقات فهو كالمكي قال شارحه أي حيث لا يشترط في حقه إلا الزاد والراحلة إن لم يكن عاجزا عن المشي وينبغي أن يكون الغني الآفاقي كذلك إذا عدم الركوب بعد وصوله إلى أحد المواقيت فالتقييد بالفقير لظهور عجزه عن المركب وليفيد أنه يتعين عليه أن لا ينوي نفلا على زعم أنه لا يجب عليه لفقره لأنه ما كان واجبا وهو آفاقي فلما صار كالمكي وجب عليه فلو نواه نفلا لزمه الحج ثانيا اه ملخصا ونظيره ما سنذكره في باب الحج عن الغير من أن المأمور بالحج إذا واصل إلى مكة لزمه أن يمكث ليحج حج الفرض عن نفسه لكونه صار قادرا على ما فيه كما ستعلمه إن شاء الله تعالى قوله ( لشبهه بالسعي إلى الجمعة ) أي في عدم اشتراط الراحلة فيه( رد المحتار 2/455-465) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The plain of Arafaat is located approximately 17km east of Makkah on the road to Taa’if. After leaving Jannah, it was here that Hadhrat Aadam (AS) first met up with his wife Hadhrat Hawwa (AS) and recognised her. It is for this reason that the place is called Arafaat. It was here that Hadhrat Jibra'eel (AS) taught Hadhrat Ibraheem (AS) the rites of Hajj and it was here that the Sahabah (RA) were given the good news that the Deen had been perfected. It was also here that Rasulullaah (Sallallahu Alaihi Wa Sallam) mounted his camel and delivered the historical sermon during the Farewell Hajj, in which he put an end to all customs of the Period of Ignorance and emphasised human rights. It will also be here that people will be resurrected on the Day of Qiyaamah and required to account for their actions. It is here on the 9th of Dhul Hijjah every year that the Haajis gather to fulfil the fundamental requisite of the Hajj. This is referred to as the Wuqoof of Arafaat, which starts from Zawaal and lasts until sunset and is Fardh (obligatory). Madrasah in Just 5 Minutes Mufti A.H.Elias-May Allaah protect him

Instant Death (Click on picture to enlarge)

Noble Character Bismillahir Rahmaanir Raheem In generosity and helping others, be like a river… In compassion and grace, be like the sun… In concealing others faults, be like the night… In anger and fury, be like the dead… In modesty and humility, be like the earth… In tolerance, be like a sea… Hazrat Maulana Jalaluddeen Rumi (Rahmatullahi ‘alayh) Source

Using Zakaat for burial expenses Q. Can we use Zakaat money to assist in the burial and funeral expenses of the deceased who did not own anything and did not leave anything for his heirs? The deceased family does not own anything as well? (Question published as received) A. One of the primary requisites of discharging ones Zakaat is to discharge it to an eligible recipient of Zakaat by making him the owner of it i.e. Tamleek (giving him full ownership of it) must take place. A deceased person does not have the capacity to take ownership, hence the requirement of Tamleek is not fulfilled irrespective of whether he was a Zakaat recipient or not. Hence Zakaat cannot be given to the deceased for his/her funeral and burial expenses. However, if the deceased’s family members qualify as recipients of Zakaat, then a person may give Zakaat to them and they may, in turn, use it for the funeral and burial expenses of the deceased if they wish. (Hindiyyah 6/392) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Keep your children indoors at nightfall Q. We were told by our parents when we were young to stay inside the house and not to go to play outside the house at night as it is not good for us. Is there any basis for this in Islam? I am enquiring as I am a parent now and I was wondering if I should give my children the same advice? (Question published as received) A. The advice that was given to you by your parents is in fact the advice that was given to us by Rasulullah Sallallahu Alayhi Wasallam in the following Hadeeth: Sayyiduna Jaabir Bin Abdullah Radhiyallahu Anhu reports that Rasulullah Sallallahu Alayhi Wasallam said: “Cover your utensils and tie your water skins, and close your doors and keep your children close to you at night, as the Jinns spread out at such time and snatch things away. When you go to bed, put out your lights, for the mischief-doer (i.e. the rat) may drag away the wick of the candle and burn the dwellers of the house.” (Bukhari 4/129) The above Hadeeth is based on advice and recommendation and should not be regarded to be compulsory. (Fathul-Baari 6/356) 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)

Divorced wife's medical expenses during Iddah Q. I have divorced my wife and she is sitting in Iddah. Do I as an ex-husband have any responsibilities to my now ex-wife? Do I have to pay my ex-wife’s medical/doctor’s bills? (Question published as received) A. In principle, it is the responsibility upon a husband to provide financial support (Nafaqah) for his wife throughout the period of the marriage. This includes the necessities of life i.e. food, clothing and shelter. (Shaami 3/572)It also includes the responsibility of medical and doctor’s bill’s as this is also a necessity of life. (Al-Fiqhul-Islaamiy-Wa Adillatuhu 10/7381) Furthermore, just as the financial support (Nafaqah) is the responsibility upon the husband throughout the marriage, this responsibility remains upon a husband even after a husband issues a divorce to his wife (revocable or irrevocable) until her Iddah period terminates. Therefore, as an ex-husband, it will still remain your responsibility to provide financial support (Nafaqah) to your ex-wife until her Iddah period terminates. (Shaami 3/609) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians