Bint e Aisha

الْمُعِزُّ الْمُذِلُّ الْمُعِزُّ and الْمُذِلُّ will be discussed together . Allah ta’ala is The One Who grants both honor and dishonor. Translation الْمُعِزُّ is translated as The Bestower of Honour and The Strengthener. الْمُذِلُّ is translated as The Humiliator, The Disgracer and The Dishonourer. Definition الْمُعِزّ It comes from ‘Izzah (Respect). الْمُعِزّ is that Being Who bestows honour and respect . It is that Being Who grants honour and protection to His friends from sin and their shortcomings from being exposed to people and through His Rahmah, on the Day of Judgment, places them in a respected place which is Jannah and grants them His vision. الْمُذِلُّ It comes from Dhillah (Disrespect/dishonor). الْمُذِلُّ is that Being Who disgraces, dishonours, humiliates. It is that Being Who makes His enemies Mahroom (Deprived) of knowing Him i.e. they do not attain His Ma’rifah. Therefore humiliation is not just to be made to look bad in front of other people. It is also that the person never recognizes Allah ta’ala. He humiliates them by putting them in a position where they are against Him and then He places them in a place of punishment which is Jahannam. Concept of ‘Izzah & Dhillah in the Dunya People of the Dunya have their own concept of honour and dishonor where respect is shown to those who have money, popularity, education and degrees, who are eloquent speakers, well connected, have a big house and nice car etc. and our concept of respect is what people think of us and how they treat us due to the things we have. Humiliation, which is the opposite of respect, is when people mock or laugh, think lowly of you because you are not wealthy or educated or do not have a good job or a great background. These concepts are people dominated concepts. If we look at the explanations of these words then we realize that both honour and dishonour come from Allah ta’ala and they are not in the way of the worldly concept. ‘Izzah & Dhillah are from Allah ta’ala Allah ta’ala says in the Qur’an, قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ Say: "O Allah! Master of all the Kingship, You give the kingdom to whom You please and take away the kingdom from whomsoever You please; You give honor to whom You please and disgrace to whom You please; all the good is in Your hand; surely You have power over everything [Surah Aali ‘Imraan: 26] The Most Respected person is the one with Taqwa Allah ta’ala gave us ‘Izzat by making us human beings as Insaan (human beings) are the most Mu’azziz (Respected) creatures. Then there are varying degrees of ‘Izzat and in the eyes of Allah ta’ala the most respected person is the one with Taqwa and Allah ta’ala mentions this is the Qur’an, إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ Surely the noblest of you in the sight of Allah is he who is the most righteous. Allah is All-Knowledgeable, All-Aware. [Surah Hujuraat: 13] Therefore human beings do not bring honour or dishonour and their reality is not what they regard as respect and there is a lot of consolation in this as respect is something all human beings need. It is a terrible feeling to be disrespected by one’s children, husband and family. True respect is from Allah ta’ala and when you are doing what Allah ta’ala wants and people show disrespect then you will not feel humiliated. This is a beautiful thing. In the West where people are not Muslim, say that no one can humiliate you unless you let them. It means that if you have enough self-respect and human dignity then what other people say or do which may seem like they are trying to demean you and disrespect you, will not matter because you will not allow it to happen and you will shrug it off. This is the psychological aspect but our Deen teaches us this. Allah ta’ala gives respect and He says respect is in Taqwa so if we are trying to become people of Taqwa then disrespect, humiliation from others will not affect us. Our Deen is so progressive and the Prophet sallallaahu ‘alayhi wasallam was a perfect example. We live in an age where there are all these discussions and debates on racism, people getting xenophobic, being judgemental of others due to colour, race etc. We see at the time of Fath-e-Makkah (The conquest of Makkah) how Bilal RA, being low in society, a foreigner and black was given a place of respect and honour in a society where there was racism and where he was regarded as nothing. After the Conquest of Makkah in 8 AH when the city surrendered and all the nobles from the Muslims and the non-Muslims were standing in the courtyard, the Prophet sallallaahu ‘alayhi wasallam asked Bilal RA from all the Sahaba RA to climb up to the roof of the Ka’bah and give the call of Adhaan from the top. This was the first Adhaan which was given in Makkah and Bilal RA had the honour. Many Mushrikeen who had not yet accepted Islam were astonished. One of them said to his companions that he was glad his father had not lived to see this day and another said, “Could Muhammad (sallallaahu ‘alayhiw asallam) not find anyone else?” These comments were related to the Prophet sallallaahu ‘alayhi wasallam by Jibra’eel AS. After Prophet sallallaahu ‘alayhi wasallam made Tawaf of the Ka’abh on a camel he made a speech and addressing everyone he said, “O people of the Quraysh ! Allah has abolished the haughtiness of the Jahiliyyah and its veneration of ancestors. People all spring from Adam, and Adam came from dust.’ Then he recited this verse, ‘O mankind, We have created you male and female, and appointed you races and tribes, that you may know one another. Surely the noblest among you in the sight of Allah is the most God-fearing of you. Allah is All-Knowing, All-Aware.” (49: 13) Therefore people were divided into two categories; • The Muttaqqoon, who have nobility and honour in front of Allah ta’ala • The sinners who are humiliated in front of Allah ta’ala Bilal RA was of the Muttaqeen. The Prophet sallallaahu ‘alayhi wasallam once said to Bilal RA, “Bilal, tell me which act you did at the time of the morning prayer for which you hope to receive good reward, for I heard during the night the sound of your footsteps before me in Paradise?” Bilal RA replied: “I did not do any act in Islam for which I hope to get any benefit, but this, that when I perform complete ablution during the night or day I observe prayer with that purification, what Allah has ordained for me to pray.” [Sahih Muslim] Therefore honour and dishonour is not in the hands of people. It is from Allah ta’ala. What is Humiliation? According to the definition, humiliation means the person does not know Allah ta’ala. He does not have His Ma’rifah (Recognition) and he is against Allah ta’ala. This is true humiliation. We think of humiliation in terms of what people think of us and how they treat us but true respect comes from Taqwa. Blessings of Taqwa • It eases difficulties of the Dunya and Aakhirah • Opens doors of Rizq (Not just financial but all kinds as mentioned before) • Allah ta’ala forgives sins • Increases reward of good deeds Abdullah ibn Abbaas RA said people in the Dunya regard fame and fortune as respect but in the eyes of Allah ta’ala respect is in Taqwa. Respect belongs to Allah ta’ala and He is The One Who endows people with it. Respect for our Deen ‘Umar RA said, “Verily, we were a disgraceful people and Allah honored us with Islam. If we seek honor from anything besides that with which Allah has honored us, then Allah will disgrace us.” This in a nutshell explains all our problems. We look for respect in other things not realizing that true respect comes from Islam and Allah ta’ala. We are so scared in this age, of what people think that we lose out on what respect we should have gotten. We should respect the respect that Allah ta’ala has given us. We do not view it as respect and we do not act on our Deen. When we respect our Deen then other people will also respect it. A story is mentioned in the commentary which was related by Mufti Taqi Uthmani Sahib. He said there was a man looking for a job in London however due to his beard he was not succeeding. Finally he was offered a job at one interview however they did not allow beards. Disappointed he left and after searching and failing he decided to take up the job he was offered. So he shaved off the beard and presented himself at the same place and said he was ready to be hired. The interviewer asked him if the beard was a necessary part of his religion to which he replied in the affirmative and said it was a command of God. The interviewer replied that he had broken a command of God due to the job which showed he had no loyalty to God, how then can he have loyalty to the job? He did not get the job he expected and the person was in loss in the Dunya and in the Aakhirah - خَسِرَ الدُّنْيَا وَالْآخِرَةَ. This happens when a person compromises his Deen. When someone mocks, taunts, disrespects, makes fun etc. it does not decrease the respect Allah ta’ala has given us and that is a consolation. All the Ambiya AS who were the most respected human beings in history, were all mocked and Allah ta’ala mentions it in the Qur’an. When we read biographies of great people we see that they were disrespected and treated badly yet they attained success. Therefore being respected and accepted by Allah ta’ala has nothing to do with what people say. Counsel Firstly, we should know with certainty that ‘Izzat and Dhillat is for Allah ta’ala. If you reach a level of respect in the Dunya, to know that it was Allah ta’ala Who granted it to you. Do not search for respect among people. When we have true respect and realise it is from Allah ta’ala then people will also respect you. We should try to adopt the lifestyle which leads to eternal respect and not the temporary respect of this world. People who are rich or famous like celebrities get respect due to their wealth or fame and when they lose it, people also leave them. We worry about being humiliated in front of people, what about being humiliated in front of Allah ta’ala? Secondly, we should show respect to other people, Muslim or non-Muslims, as all human beings should have human dignity and deserve respect. Our Deen teaches us not to even say bad about other religions and to have a respectful attitude towards other people’s beliefs. Lastly, we should not do any deeds to get respect from people. All our deeds should be for Allah ta’ala alone and when we do this, then people will respect you. The same people who may have looked down on you or criticised and disrespected you for your Deen, will ask you to make du’a for them and show you respect. *~~*~~*

الرَّافِعُ الْخَافِضُ Translation الرَّافِعُ is translated as The Exalter and The Uplifter andالْخَافِضُ is translated as The Humbler and The One Who Softens. Definition If we look at these two names together then it is that Being Who raises the scale of justice and lowers it and The One Who lowers/abases the disbeliever and raises the Believer in respect. It is The One Who grants His friends Qurb (Closeness) and sends His enemies far away. Therefore exaltation and abasement comes from Allah ta’ala and whoever He chooses, He exalts and whoever He chooses, He abases. This is something Allah ta’ala shows us in His signs in the world and in nature. From Imam Ghazali’s book: Whoever elevates his vision above tangible and imagined things, and his intention above blameworthy desires, God has raised him to the horizon of the angels close to Him [Muqarrabun]; while whoever restricts his vision to tangible things and his aspiration to the passions the beasts share with him, God will reduce him to the lowest of ranks. None but God most high does this, for He is the Abaser and the Exalter. Types of Ranks (Fadheelah) Allah ta’ala grants ranks and there are two types which Allah ta’ala grants in this world: • Ghayr Ikhtiyaari: this is when a person’s ranks are raised not due to his own effort, but through the selection of Allah ta’ala. In Jannah there are different levels and Jannatul Firdaws is chosen to be the highest level. Angels are many but Jibrail, Mikaeel, Israfeel are special. There were many Prophets and they were chosen. They did not strive or choose to become Prophets. They had no choice in the matter. Prophet Muhammad sallallaahu ‘alayhi wasallam had the highest rank among all humankind and the Quraysh had Fadheelah over other tribes. Some people were chosen to be the Sahaba RA (companions of Prophet sallallaahu ‘alayhi wasallam) and others were not. Therefore these are ranks chosen by Allah ta’ala. • Ikhtiyaari: this is when a person’s ranks are raised due to his effort i.e. he does good deeds and attains good Akhlaaq. We should not waste time and wish to get those Fadheelah which are Ghayr Ikhtiyaari and not in our control. We should instead work at things which are in our control. وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا Do not envy that Allah has given some of you more than the others. Men will be rewarded according to their deeds and women will be rewarded according to theirs. Ask Allah for His grace. Surely Allah has perfect knowledge of everything. [Surah Nisaa’: 32] In this verse Allah ta’ala is prohibiting us from wishing for what Allah ta’ala has given to others and are not in your Ikhtiyaar. It is His Fadhl and he chooses whoever He wants. When a person keeps wishing for things they cannot have or for situations they cannot change then it makes them envy others and that is the minimum effect as then it leads to jealousy when the person wishes the Ne’mah taken away from the other person. Many things cannot be obtained through our own effort but at the same time the Qur’an and Hadith mention that a person should make effort and then Allah ta’ala says at the end of the verse to “Ask for His Fadhl.” There are certain things in which we should compete with one another; as Allah ta’ala says, فَاسْتَبِقُوا الْخَيْرَاتِ - Vie, therefore, with one another in doing good works. [part of verse 148: Surah Baqarah] And so the effort will bring the Fadhl of Allah ta’ala. The second part of the verse is referring to that, that man or woman will get a part of what they have earned. Therefore making effort to attain Fadheelah in this world will not be wasted. For things we can change we should make Du’a and put in effort and for what we cannot change we have to learn to accept it and not to be negative. The problem is we wish for the Ghayr Ikhtiyaari i.e. looks, ranks etc. and this is something we cannot change and it spoils relationships. On the other side people do not want to try and make effort and then say it is fate, Qismat. This verse explains that we have to make effort and ask Allah ta’ala for His Fadhl in Ikhtiyaari matters and it will have an effect and in Ghayr Ikhtiyaari matters, to accept your Qismat. Therefore if someone has some good which is Ikhtiyaari, we should want it and make effort for it and also make Du’a to Allah ta’ala for His Fadhl. Allah ta'ala exalts or humbles people by the Qur'an One day while ‘Umar RA was on a tour of Makkah, he came across Nafi RA in Afsar, a place close to the holy city. ‘Umar asked him: “Who did you appoint as ruler over the inhabitants of Makkah?” Nafi replied: “Ibn Abza” ‘Umar asked, “Who is Ibn Abza?” Nafi replied: “One of my freed slaves.” ‘Umar exclaimed in wonder saying, “You appointed a freed slave over them?” Nafi replied: “He can recite the Qur’an very well. Moreover, he is an expert in Islamic laws of inheritance.” ‘Umar was obviously satisfied with the decision and said: “The Messenger of Allah Sallallahu Alaihi Wassalaam said: “Allah elevates a nation by the Qur’an and degrades them by it.” *~~*~~*

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QUESTION: As Salaamu Alaikum, Is it haram to chat with the opposite sex on WhatsApp in a friendly manner? Sending messages about places, food , plants, jokes also messages about oneself. ANSWER: Wa Alaikum As Salaam, It is not permissible to chat in a friendly manner with the opposite sex who is not a Mahram (blood related) to you. Chatting in this manner opens the door to many different Fitnahs/evils which are seen today. Sometimes a chat begins in a simple, straight forward manner between a male and female, but then goes beyond the limit and reaches to a very serious state in which the laws, teachings and values of Islam are violated. At times, this sort of chatting and communication take place between married persons, which then create problems in their marriages, because the husband or wife becomes suspicious with regards to who his/her spouse is chatting with and the nature of the friendliness displayed on the chat messages. Marriages continue to be affected with this sort of unnecessary and friendly chats, and some have already been broken. Islam is a religion which teaches its followers to live pure and chaste lives, and encourages them to refrain from every such action through which their names can be tarnished and their conduct can be tainted. It is for this reason, it cuts every evil from its root, and prohibits many things which can be the cause for sins and indecencies. Chatting in this manner on WhatsApp or other forms of social media, is from among those things which can lead to many evils, and so, the scholars of Islam have stated that it is prohibited. Therefore, messages of what you have asked about and jokes etc. will not be permissible to be sent through Whatsapp and other forms of social media to those of the opposite sex who are not blood related to you. (Kitab An Nawazil Vol. 17 page 107 Darul Ishaat Karachi 2016). And Allah Knows best Darul Ifta Darul Uloom Trinidad and Tobago 04/11/2019 https://darululoomtt.net/chatting-with-the-opposite-sex/

Ethanol in Topical Floyride Therapy Question My child's dentist has recommended an application of Topical Fluoride. This is a preventative treatment to help reduce the risk of tooth decay. The Topical Fluoride application contains a trace of alcohol (Ethanol).The fluoride is painted on to the teeth and is easily removed using toothbrush. Is the above mentioned dental treatment permissible? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. According to Hanafi Madhab, the prohibition of Khamr is restricted to the alcohol derived from grapes [and dates]. [1] The alcohol (ethanol) used in these medication is derived from non khamr sources. Consumption of non-khamr alcohol is permissible when used for the purpose of medication as long as it does not intoxicate.[2] Hence the use of Topical Fluoride Therapy will be permissible. And Allah Ta’āla Knows Best Mawlana Faisal bin Abdul Hameed Student, Darul Iftaa Canada Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] بدائع الصنائع في ترتيب الشرائع (5/ 112) أَمَّا الْخَمْرُ فَهُوَ اسْمٌ لِلنِّيءِ مِنْ مَاءِ الْعِنَبِ إذَا غَلَى وَاشْتَدَّ وَقَذَفَ بِالزَّبَدِ، وَهَذَا عِنْدَ أَبِي حَنِيفَةَ عَلَيْهِ الرَّحْمَةُ وَعِنْدَ أَبِي يُوسُفَ وَمُحَمَّدٍ عَلَيْهِمَا الرَّحْمَةُ مَاءُ الْعِنَبِ إذَا غَلَى وَاشْتَدَّ فَقَدْ صَارَ خَمْرًا وَتَرَتَّبَ عَلَيْهِ أَحْكَامُ الْخَمْرِ قَذَفَ بِالزَّبَدِ أَوْ لَمْ يَقْذِفْ بِهِ (وَجْهُ) قَوْلِهِمَا أَنَّ الرُّكْنَ فِيهَا مَعْنَى الْإِسْكَارِ وَذَا يَحْصُلُ بِدُونِ الْقَذْفِ بِالزَّبَدِ (وَجْهُ) قَوْلِ أَبِي حَنِيفَةَ - رَحِمَهُ اللَّهُ - أَنَّ مَعْنَى الْإِسْكَارِ لَا يَتَكَامَلُ إلَّا بِالْقَذْفِ بِالزَّبَدِ فَلَا يَصِيرُ خَمْرًا بِدُونِهِ العناية شرح الهداية (10/ 89) الْخَمْرُ، وَهِيَ عَصِيرُ الْعِنَبِ إذَا غُلِيَ وَاشْتَدَّ [2] لانّ الاشربة المتخذة من غير العنب و التمر تحلّ عند ابى حنيفة و ابى يوسف بقصد التقوى او لتداوى ما لم تبلغ حد الاسكار ... فان كانت الكحول المستعملة فى الادوية متخذة من غير العنب و التمر فان تناولها جائز فى مذهب ابى حنيفة و ابى يوسف رحمهما الله ما لم تبلغ حد الاسكار و يمكن ان يؤخذ بقولهما لحاجة التداوى ( بحوث في قضايا فقهية معاصرة ج 1 ص 340) Askimam

Dentures and Veneers Question If one does not have teeth or has very bad teeth is it permissible to get false teeth or dentures And is it permissible to get what is called porcelain veneers(In dentistry, a veneer is a thin layer of material placed over a tooth, either to improve the aesthetics of a tooth or to protect a damage to a tooth`s surface. There are two main types of material used to fabricate a veneer: composite and dental porcelain. A composite veneer may be directly placed (built-up in the mouth), or indirectly fabricated by a dental technician in a dental laboratory, and later bounded to the tooth, typically using a resin cement such as Panavia. In contrast, a porcelain veneer may only be indirectly fabricated. These veneers is islamically okay to get it for aethetics purposes because your natural teeth is not that good looking and not as whit looking as the porcelain veneers Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) It is permissible to make use of false teeth or dentures.[1] 2) Porcelain veneers used in dentistry are generally used for medical purposes and have medical needs; therefore, it is permissible.[2] We consulted Doctor Hafiz Younus Desai, our local dentist for his expert counsel. Hereunder is his response: “AWW. DEAR MUFTI ABDUL MANNAN. FALSE TEETH AND CROWNS ARE COMMON IN TODAYS WORLD OF DENTISTRY AS THEY REPLACE MISSING TEETH LOST DUE TO VARIOUS REASONS. TEETH SERVE TWO MAIN FUNCTIONS IN A PERSONS BODY .THAT IS FUNCTION AND AESTHETICS. WHEN ONE LOOSES TEETH THEN FUNCTION IS COMPROMISED AND THE SMILE IS ALSO COMPROMISED. MAJORITY OF THE WORLD POPULATION WANTS A BEAUTIFUL SMILE AND WANTS TO LOOK GOOD.THIS ALSO CREATES SELF CONFIDENCE IN A HUMAN BEING.THE REVERSE IS ALSO SEEN OFTEN WERE PATIENTS HAVE LOW SELF ESTEEM DUE TO UGLY LOOKING TEETH ESPECIALLY IF THE TEEETH ARE CROOKED. CHILDREN ARE ALSO TEASED BY THEIR PEERS IN SCHOOL IF THEY HAVE CROOKED TEETH. VENEERS AS THE NAME SUGGEST IS JUST A SURFACE COVERING ON THE FACIAL SURFACE OF THE TEETH TO CORRECT ENAMEL DEFECTS,STAINING,CROOKEDNESS,GUMMY SMILES, IRREGULARITIES ETC. NOWADAYS PATIENTS ARE DOING VENEERS FOR PURELY COSMETIC REASONS AND THE TREND IS BIG IN USA AND SPREADING AROUND THE WORLD. PATIENTS TEND TO WEAR AWAY THEIR ANTERIOR TEETH DUE TO GRINDING OR JUST SIMPLE WEAR WITH AGE.WHEN THEY WANT TO FIX THEIR SMILE THEN WE DO VENEERS. THIS INCREAES THE LENGTH OF THEIT TEETH BACK TO THEIR ORIGINAL DIMENSIONS. WHEN VENEERS ARE PREPARED MINIMAL TOOTH STRUCTURE IS SACRIFICED AS COMPARED TO DOING CROWNS WERE ALL THE SURFACES ARE SACRIFICED. VENEERS CAN BE DONE USING NORMAL COMPOSITE FILLING MATERIAL WHICH IS THE SAME WE USE FOR FILLINGS. OR THEY CAN BE MADE WITH PORCELAIN IN THE LAB AND THEN BONDED TO THE TOOTH. HOPE THIS HELPS MAKE DUA.” Nevertheless, it is important to note if the dentures or false teeth are removable, then ghusl should be done by taking them off in order for the ghusl to be valid.[3] On the other hand, if the dentures have become part of the teeth, then there is no need to take them off at the time of ghusl. And Allah Ta’āla Knows Best AbdulMannan Nizami Student Darul Iftaa Chicago, IL, USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] [فتاوي محمودية، كتاب الحظر والاباحة، باب استعمال الذهب والفضة، الفصل الثاني، ج١٩، ص٣٤٦-٣٥٠، جامعة فاروقية] [وفي الزيلعية] قال - رحمه الله -: (وشد السن بالفضة) أي يحل شد السن المتحرك بالفضة، ولا يحل بالذهب، وهذا عند أبي حنيفة وأبي يوسف، وقال محمد - رحمه الله - يحل بالذهب أيضا، وهو رواية عنهما لما روي أن «عرفجة بن أسعد أصيب أنفه يوم كلاب فاتخذ أنفا من فضة فأنتن فأمره النبي - صلى الله عليه وسلم - أن يتخذ أنفا من ذهب»؛ ولأن الفضة والذهب من جنس واحد والأصل الحرمة فيهما فإذا حل التضبيب بأحدهما حل بالآخر. ووجه المذكور هنا أن استعمالهما حرام إلا للضرورة، وقد زالت بالأدنى، وهو الفضة فلا حاجة إلى الأعلى فبقي على الأصل، وهو الحرمة والضرورة فيما روي لم تندفع بالفضة حيث أنتنت؛ ولأن كلامنا في السن والمروي في الأنف فلا يلزم من عدم الإغناء في الأنف عدم الإغناء في السن ألا ترى أن التختم جاز لأجل الختم ثم لما، وقع الاستغناء بالأدنى لا يصار إلى الأعلى، ولا يجوز قياسه على الأنف فكذا هنا، ويحتمل أنه - عليه الصلاة والسلام - خص عرفجة بذلك كما خص الزبير بن العوام، وعبد الرحمن بن عوف بلبس الحرير لأجل الحكة في جسمهما [تبيين الحقائق، كتاب الكراهية، قبيل فصل في النظر واللمس، ج٧، ص٣٦، دار الكتب العلمية] [وفي الترمذي] عن عرفجة بن أسعد قال: أصيب أنفي يوم الكلاب في الجاهلية، فاتخذت أنفا من ورق، فأنتن علي فأمرني رسول الله صلى الله عليه وسلم أن أتخذ أنفا من ذهب [جامع الترمذي، ابواب اللباس، باب ما جاء في شد الانسان بالذهب، ج١، ص٣٠٦، سعيد] [وفي الشامية] (ولا يشد سنه) المتحرك (بذهب بل بفضة) وجوزهما محمد [رد المحتار، فصل في اللبس، ج٦، ص٣٦١، سعيد] [2] وَ الحاصل: أن كل ما يفعل في الجسم من زيادة أو نقص من أجل الزينة بما يجعل الزيادة أو النقصان مستمرا مع الجسم، و بما يبدو منه أنه كان في أصل الخلقة هكذا؛ فانه تلبيس و تغيير منهي عنه. واما ما تزينت به المرءة لزوجها من تحمير الأيدي أو الشفاه أو العارضين بما لا يلتبس باصل الخلقة فانه ليس داخلا في النهي عند جمهور العلماء. واما قطع الإصبع الزائدة ونحوها فانه ليس تغييرا لخلق الله وانه من قبيل ازالة العيب او مرض فاجازه اكثر العلماء خلافا لبعضهم [تكملة فتح الملهم، كتاب اللباس والزينة، ج ٥، ص ١١٦، دار القلم] [وفي تفسير القرطبي] وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّه: قَالَ: حَدَّثَنَا [أَبُو عَبْدِ اللَّهِ الْمُعَدِّلُ حَدَّثَنَا «3»] عَبَّاسُ بْنُ مُحَمَّدٍ حَدَّثَنَا أَبُو مَالِكٍ النَّخَعِيُّ عَنْ عُمَرَ بْنِ إِسْمَاعِيلَ، فَذَكَرَهُ. قَالَ الدَّارَقُطْنِيُّ: وَرَوَاهُ عَبْدُ الصَّمَدِ بْنُ النُّعْمَانِ عَنْ أَبِي مَالِكٍ. الْخَامِسَةُ- وَأَمَّا الْخِصَاءُ فِي الْآدَمِيِّ فَمُصِيبَةٌ، فَإِنَّهُ إِذَا خُصِيَ بَطَلَ قَلْبُهُ وَقُوَّتُهُ، عَكْسُ الْحَيَوَانِ، وَانْقَطَعَ نَسْلُهُ الْمَأْمُورُ بِهِ فِي قَوْلِهِ عَلَيْهِ السَّلَامُ: (تَنَاكَحُوا تَنَاسَلُوا فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ «4») ثُمَّ إِنَّ فِيهِ أَلَمًا عَظِيمًا رُبَّمَا يُفْضِي بِصَاحِبِهِ إِلَى الْهَلَاكِ، فَيَكُونُ فِيهِ تَضْيِيعُ مَالٍ وَإِذْهَابُ نَفْسٍ، وَكُلُّ ذَلِكَ مَنْهِيٌّ عَنْهُ. ثُمَّ هَذِهِ مُثْلَةٌ، وَقَدْ نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الْمُثْلَةِ، وَهُوَ صَحِيحٌ. وَقَدْ كَرِهَ جَمَاعَةٌ مِنْ فُقَهَاءِ الْحِجَازِيِّينَ وَالْكُوفِيِّينَ شِرَاءَ الْخَصِيِّ مِنَ الصَّقَالِبَةِ وَغَيْرِهِمْ وَقَالُوا: لَوْ لَمْ يُشْتَرَوْا مِنْهُمْ لَمْ يُخْصَوْا. وَلَمْ يَخْتَلِفُوا أَنَّ خِصَاءَ بَنِي آدَمَ لَا يَحِلُّ وَلَا يَجُوزُ، لِأَنَّهُ مُثْلَةٌ وَتَغْيِيرٌ لِخَلْقِ اللَّهِ تَعَالَى، وَكَذَلِكَ قَطْعُ سَائِرِ أَعْضَائِهِمْ في غير حد ولا قود [تفسير القرطبي، سورة النساء، ١١٩] [قال البيضاوي] وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذانَ الْأَنْعامِ يشقونها لتحريم ما أحل الله وهي عبارة عما كانت العرب تفعل بالبحائر والسوائب، وإشارة إلى تحريم ما أحل ونقص كل ما خلق كاملاً بالفعل أو القوة. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ عن وجهه وصورته أو صفته. ويندرج فيه ما قيل من فقء عين الحامي، وخصاء العبيد، والوشم، والوشر، واللواط، والسحق، ونحو ذلك وعبادة الشمس، والقمر، وتغيير فطرة الله تعالى التي هي الإِسلام، واستعمال الجوارح والقوى فيما لا يعود على النفس كمالاً ولا يوجب لها من الله سبحانه وتعالى زلفى. [تفسير البيضاوي، سورة النساء، ١١٩] [جديد فقهي مسائل، معاشرتي مسائل، مصنوعي اعضاء، ج١، ص٢١٩، زمزم ببلشرز] [امداد الأحكام، كتاب اللباس والزينة، ج٤، ص٣٤٩، مكتبة دارالعلوم كراتشي] [آب كي مسائل اور انكا حل، ج٧، ص١٥٢، مكتبة لدهيانوي] [3] [امداد الأحكام، كتاب اللباس والزينة، ج٤، ص٣٥٠، مكتبة دارالعلوم كراتشي] Askimam

Veneers for Cosmetic Purposes Question السلام عليكم I pray you are well. I wanted to ask regarding a hadeeth I read and something I'm seeing as quite widespread. In a hadeeth it says " our Nabi(saw) forbade from ten and that from amongst those is filing or sharpening the teeth". Recently quite a few people I know personally have been getting veneers for their teeth, purely for cosmetic purposes. In order to have these veneers fitted their teeth must be 'shaved' back, a sort of filing. Is this permissible? Jazakallah Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh. The Ahadith in reference are as follows. إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حَرَّمَ الْوَشْر وَالنَّتْفَ(نسائي) ‏ “The Messenger of Allah [SAW] forbade filing (the teeth), and plucking hairs (eyebrows).' قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَلْعَنُ الْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ وَالْمُوتَشِمَاتِ اللاَّتِي يُغَيِّرْنَ خَلْقَ اللَّهِ عَزَّ وَجَلَّ(نسائي) ‏.‏ "I heard the Messenger of Allah [SAW] cursing Al-Mutanammisat, women who have their teeth separated, and women who have tattoos done, those who change the creation of Allah, the Mighty and Sublime." In the explanation of the word الوشر, the following is stated. المرأة التي تحدد أسنانها وترقق أطرافها،تفعله المرأة الكبيرة تتشبه بالشواب.(لسان العرب،دار الحديث ٩/٣١٠) Translation: A woman that sharpens her teeth and makes the surface of the teeth pointed. Sharpening the teeth by elderly woman is done to resemble youthfulness.(Lisanul Arab, Darul Hadith 9/310). Accordingly, the Hadith prohibits filing teeth for cosmetic purposes. It would also lead to deception. If one fits a veneer or a crown for medical reasons, that is permissible. (1) We have consulted Hafiz Younus Desai,a respected dentist in Durban.. Hereunder is his response. AWW. VENEERS ARE SIMILAR TO CROWNS. IN CROWNS THE DENTIST REMOVES 1MM TO 2MM OF THE TOOTH STRUCTURE ALL AROUND THE TOOTH IE. FROM THE FRONT, SIDES, BACK AND BITING SURFACE. IN VENEERS THE DENTIST ONLY REMOVES HALF MM OR LESS TOOTH STRUCTURE MAINLY FROM THE FRONT TEETH. WHAT IS VISIBLE IF YOU ARE LOOKING AT A PATIENT FROM THE FRONT. VENEERS ARE USED FOR SIMILAR PURPOSES AS CROWNS BUT MUCH LESS OF THE TOOTH STRUCTURE IS REMOVED IN ITS PREPARATION. VENEERS ARE USED FOR AESTHETICS AND ALSO FOR FUNCTION. DUE TO IMPROVEMENT IN CERAMIC MATERIALS LIKE ZIRCONIA AND EMAX AND ALSO BONDING AGENTS VENEERS ARE BECOMING MORE POPULAR. KIND REGARDS Dr Younus Desai (DENTIST) 031-207 6644 (Surgery) 031-240 5074 (Surgery) 082 577 8698 (Cell) 086 559 7136 (Fax) LGF Shifa Medical Towers Box 19184 Dormerton 4015 [email protected](Mail) And Allah Ta’āla Knows Best Zakir Husain Student DarulIftaa Michigan, U.S.A Checked and Approved by, Mufti Ebrahim Desai. ______________________________________________ (١)قوله المتفلجات...جمع المتفلجة وهي التي تفرق ما بين ثناياها بالمبرد اظهارا للصغير وهي عجوز لان هذه الفرجة اللطيفة تكون للصغار غالبا وذلك حرام للحسن اي لاجل الحسن لما فيه من التزوير فلو احتاجت اليه لعلاج او عيب في السن فلا(حاشية البخاري،كتاب التفسير،قديمي٢/٧٢٥) وفي فتح الباري (قوله والمتفلجات للحسن) يفهم منه ان المذمومة من فعلت ذلك لاجل الحسن فلو احتاجت الي ذلك لمداواة مثلا جاز(فتح الباري،دار الديان للتراث٢/٣٨٥) وفي الفتح الباري ايضا: المتفلجات جمع المتفلجة وهي تطلب الفلج او تصنعه والفلج بالفاء واللام والجيم انفراج ما بين الثنيتين والتفلج ان يفرج بين المتلاصوين بالمبرد ونحوه وهو مختص عادة بالثنايا والرباعيات ويستحسن من المرأة فربما صنعته المرأة التي تكون اسنانها متلاصقة لتصير مفلجة وقد تفعله الكبيرة توهم انها صغيرة لان الصغيرة غالبا تكون مفلجة جديدة السن ويذهب ذلك في الكبر(فتح الباري ١/ ٣٨٤،٣٨٥) فان الظاهر ان المراد بتغيير خلق الله ان ما خلقة الله سبحانة وتعالي حيوانا علي صورته المعتادة لا يغير فيه لان ما خلق علي خلاف العادة مثلا كاللحية للنساء او العضو الزائد فليس تغييره تغييرا لخلق الله(بذل المجهود،مكتبه قاسمية ٦/٧٣) فتاوي بينات،مكته بينات ٤/٣٥٥-٣٦٠ جدید فقہی مسائل،زمزم ج۱-۲ص٢٠٨ انسانی جسم میں اسے تصرفات جو اپنے خیال میں محض زینت کے قبیل سے ہو درست نہیں،ہاں ازالہ عیوب جائز ہے مثلا ٹوٹے ہوے دانت کی جگہ دوسرا دانت لگوانا جائز ہے کونکہ يہ ازالہ عیب ہے،اسی طرح نکلے ہوے دانتوں کو برابر کرنا بہی درست ہے،مصنوعی ناک کان لگوانا بہی درست ہے تاکہ عیب دور ہوجاے لیکن دانتوں کے درمیان فاصلہ پیدا کرنا درست نہیں ہے کونکہ يہ اس کے خیال میں حسن ہے جس کو فرضی حسن کہ سکتے ہیں حقیقت سے اسکا کوئ تعلق نہیں ہے۔(فتاوی دار العلوم زکریا،زمزم ج۶ ص۸۰۸) (٢)حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْخُزَاعِيُّ، - الْمَعْنَى - قَالاَ حَدَّثَنَا أَبُو الأَشْهَبِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ طَرَفَةَ، أَنَّ جَدَّهُ، عَرْفَجَةَ بْنَ أَسْعَدَ قُطِعَ أَنْفُهُ يَوْمَ الْكُلاَبِ فَاتَّخَذَ أَنْفًا مِنْ وَرِقٍ فَأَنْتَنَ عَلَيْهِ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم فَاتَّخَذَ أَنْفًا مِنْ ذَهَبٍ(ابوداود) اذا اراد الرجل ان يقطع اصبعا زائدة او شيئا آخر قال نصير: ان كان الغالب علي من قطع مثل ذلك الهلاك فانه لا يفعل وان كان الغالب هو النجاة فهو في سعة من ذلك(فتاوي هندية،مكته رشيديه٥/٣٦٠) وَفِي تَبْيِينِ الْمَحَارِمِ إزَالَةُ الشَّعْرِ مِنْ الْوَجْهِ حَرَامٌ إلَّا إذَا نَبَتَ لِلْمَرْأَةِ لِحْيَةٌ أَوْ شَوَارِبُ فَلَا تَحْرُمُ إزَالَتُهُ بَلْ تُسْتَحَبُّ (در المختاروحاشيه ابن عابدين،دار الفكر ٦/٣٧٣ ) __________________________________________________________________ In dentistry, a veneer is a layer of material placed over a tooth, either to improve the aesthetics of a tooth or to protect the tooth's surface from damage. There are two main types of material used to fabricate a veneer: composite and dental porcelain. A composite veneer may be directly placed (built-up in the mouth), or indirectly fabricated by a dental technician in a dental lab, and later bonded to the tooth, typically using a resin cement such as Panavia. In contrast, a porcelain veneer may only be indirectly fabricated. Full veneer crown is described as “A restoration that covers all the coronal tooth surfaces (Mesial, Distal, Facial, Lingual and Occlusal)”. Laminate veneer, on the other hand, is a thin layer that covers only the surface of the tooth and generally used for aesthetic purposes. https://en.wikipedia.org/wiki/Veneer_(dentistry) المرأة التي تحدد أسنانها وترقق أطرافها،تفعله المرأة الكبيرة تتشبه بالشواب.(لسان العرب،دار الحديث ٩/٣١٠) قاموس الفقهي،ادارة القرآن ص٣٨٠ ولمن استزادة أنظر وشر کے معنی دانتوں کو گہس کر باریک کرنے کے ہیں،سن رسیدہ خواتین اپنی کم عمری کےاظہار کےلےدانتوں کو باریک بنایا کرتی تہیں(قاموس الفقہ،زمزم ۵/٢٦٨) https://www.realself.com/question/emax-veneers-vs-zirconia-veneers Askimam

Female Dentist Treating Male Patients Question Assalamu alaikum Mufti Sahab, I'm a student of dentistry. As I'm a female it is my intention that I would only treat women and children after passing out. However since I'm in third year of university, we have to carry out procedures on different types of patients and we cannot refuse to see anyone just based on their gender. So how should I deal with this situation? Answer Wa'alaykum as Salam, Firstly, you should see if there are options for you to avoid treating males. It is your duty to do whatever is in your control. If all fails and you have to treat the opposite gender, then you should try to do the following: 1) Try to keep mask and dental gloves throughout the session, or as much as possible. Cover hair,wear long sleeves, wear socks and try to cover as much as posssible. 2) Try to keep the door open, 3) Try not to be alone in the room. 4) Speak only whats necessary, and do not sweeten your voice. 5) Inspite of all that, make sincere Tawba at the end of the session. And Allah knows best Mufti Ismail Moosa

Male Dentist Treating Female Patients Question I'm a final year student of dentistry and need detailed guidance over the following issues. 1. After graduating from here can i treat female patients (as treating them will require seeing and touching their face. 2. If it's haram for me to treat females then please advice me on the type of jobs i can acquire in this field. If i work in a hospital the hospital would require me to treat any patient that comes there, if i go towards teaching side i will have to communicate with female students in lectures and vivas. The only place where i can refuse to treat females is if i establish my own clinical private practice. So is establishing a clinic the only job i can have in this field? 3. Even if i establish a clinic it is important to first get appropriate training. My professor has offered me to join his clinic after my final year exams, it's a great opportunity for me to learn, but he will be treating female patients in his clinic as well, can i join his clinic to gain experience? 4. Can i do fcps post graduation ? Any post graduation i apply to will require me to treat females as well. Please guide me. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh. It is permissible for a male dentist to treat an adult female patient on the condition that: The areas of her ‘awrah including her hair and neck are concealed When touching her face, it is done so with gloves and not with bare hands He averts his gaze from her as much as possible[1] And Allah Ta‘ālā Knows Best Zameelur Rahman Student Darul Iftaa UK Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] ويحل للطبيب النظر إلى موضع المرض إن لم يمكنه تعليم امرأة لما فيه من الضرورة ثم يستر ما وراء موضع المرض فيداويها وينظر ويغض بصره ما استطاع، لأن الإباحة للضرورة فيتقدر بقدر الضرورة (تحفة الملوك، ألفا للنشر والتوزيع، ص١٨٤٤) فإن أصاب امرأة جرح أو قرحة في موضع لا يحل للرجال أن ينظروا إليه فلا بأس بأن يعلم امرأة دواء ذلك الجرح أو تلك القرحة فتكون هي التي تداوي به...فإن لم يجدوا امرأة تداوى الجرح الذي بها أو القرحة ولم يقدروا على امرأة تعلم ذلك، وخافوا على المرأة التي بها الجرح أو القرحة أن تهلك أو يصيبها بلاء أو دخلها من ذلك وجع لا يحتمل، أو لم يكن يداوى الموضع إلا رجل، فلا بأس بأن يستتر منها كل شيء إلا موضع الجرح أو القرحة ثم يداويه الرجل ويغض البصر بما استطاع عن عورة، وذات محرم وغيرها في ذلك سواء (الأصل للإمام محمد، دار ابن حزم، ج٢ ص٢٣٨-٩) ويجوز للطبيب أن ينظر إلى موضع المرض منها للضرورة وينبغي أن يعلم امرأة مداواتها لأن نظر الجنس إلى الجنس أسهل، فإن لم يقدروا يستر كل عضو منها سوى موضع المرض ثم ينظر ويغض بصره ما استطاع، لأن ما ثبت بالضرورة يتقدر بقدرها (الهداية، إدارة القرآن والعلوم الإسلامية، ج٧ ص١٩١) النظر إلى وجه الأجنبية إذا لم يكن عن شهوة ليس بحرام لكنه مكروه (الفتاوى السراجية، دار الكتب العلمية، ص٣٢٣) ولا يحل له أن يمس وجهها ولا كفها وإن كان يأمن الشهوة، لقيام المحرم وانعدام الضرورة والبلوى (الهداية، إدارة القرآن والعلوم الإسلامية، ج٧ ص١٨٨) ولا ينبغي له أن يمس يدها ولا وجهها إذا كانت شابة ممن تشتهى (الأصل للإمام محمد، دار ابن حزم، ج٢ ص٢٣٦) فتاوى محمودية، ج١٨ ص٣٧٨ (قَوْلُهُ وَيَنْبَغِي إلَخْ) كَذَا أَطْلَقَهُ فِي الْهِدَايَةِ وَالْخَانِيَّةِ. وَقَالَ فِي الْجَوْهَرَةِ: إذَا كَانَ الْمَرَضُ فِي سَائِرِ بَدَنِهَا غَيْرَ الْفَرْجِ يَجُوزُ النَّظَرُ إلَيْهِ عِنْدَ الدَّوَاءِ، لِأَنَّهُ مَوْضِعُ ضَرُورَةٍ، وَإِنْ كَانَ فِي مَوْضِعِ الْفَرْجِ، فَيَنْبَغِي أَنْ يُعَلِّمَ امْرَأَةً تُدَاوِيهَا فَإِنْ لَمْ تُوجَدْ وَخَافُوا عَلَيْهَا أَنْ تَهْلِكَ أَوْ يُصِيبَهَا وَجَعٌ لَا تَحْتَمِلُهُ يَسْتُرُوا مِنْهَا كُلَّ شَيْءٍ إلَّا مَوْضِعَ الْعِلَّةِ ثُمَّ يُدَاوِيهَا الرَّجُلُ وَيَغُضُّ بَصَرَهُ مَا اسْتَطَاعَ إلَّا عَنْ مَوْضِعِ الْجُرْحِ اهـ فَتَأَمَّلْ وَالظَّاهِرُ أَنَّ " يَنْبَغِيَ " هُنَا لِلْوُجُوبِ (رد المحتار، سعيد، ج٦ ص٣٧١) [وهذا الذى اخترناه للبلوى] ألا ترى أن المرأة إذا وقعت في طين وردغة حل للأجنبي أن يأخذ يدها بحائل ثوب، وكذا حرمة المصاهرة لا تثبت بالمس بحائل (المحيط البرهاني، دار الكتب العلمية، ج١ ص٧٧) Askimam

Composite Bonding Question Salaam, Is composite bonding on teeth halal? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Composite bonding is a cosmetic technique wherein a type of dental material – in this case, composite resin – is shaped and moulded on your teeth to give the appearance of straighter, whiter smile. It can be used as a cosmetic solution to chipped teeth, gapped teeth and staining in both teeth and fillings.[1] Dental composite resin is a tooth-coloured restorative material used to replace a decayed portion of tooth structure. Its aesthetic appearance is the main advantage over the conventional dental amalgam. Typical composite resin is composed of a resin-based matrix, such as bisphenol A-glycidyl methacrylate and inorganic filler like silica.[2] It will be permissible to carry out the above procedure provided no Haram ingredients are used.[3] After consultation with a medical professional, it is our understanding that the composite resin does not contain any Haram ingredients. And Allah Ta’āla Knows Best Bilal Yusuf Pandor Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. [1] https://www.colgate.com/en-us/oral-health/cosmetic-dentistry/bonding/is-composite-resin-bonding-right-for-you-0615 [2] https://www.sciencedirect.com/topics/medicine-and-dentistry/dental-composite-resin فتاوى قاضيخان: 3/313 [3] في الخانية: رجل له سلعة أو حجر فأراد أن يستخرجه ويخاف منه الموت قال أبو يوسف رحمه الله: إن كان فعله أحد فنجا فلا بأس بأن يفعل لأنه يكون معالجة ولا يكون تعريضا للهلاك. وفي الفتاوى: إذا أراد الرجل أن يقطع إصبعا زائدة أو شيئا آخر قال أبو نصر رحمه الله تعالى: إن كان الغالب على من قطع مثل ذلك الهلاك فإنه لا يفعل لأنه تعريض النفس للهلاك وإن كان الغالب هو النجاة فهو في سعة من ذلك الفتاوى الهندية: 5/440 وفي الهندية: إذا أراد الرجل أن يقطع إصبعا زائدة أو شيئا آخر قال نصير رحمه الله تعالى إن كان الغالب على من قطع مثل ذلك الهلاك فإنه لا يفعل وإن كان الغالب هو النجاة فهو في سعة من ذلك ... من له سلعة زائدة يريد قطعها إن كان الغالب الهلاك فلا يفعل وإلا فلا بأس به كذا في خزانة المفتين (تكملة فتح الملهم 5:116) قال الشيخ العلامة المفتي تقي العثماني: والحاصل أن كل ما يفعل في الجسم من زيادة أو نقص من أجل الزينة بما يجعل الزيادة أو النقصان مستمرا مع الجسم وبما يبدو منه أنه كان في أصل الحلقة هكذا؛ فانه تلبيس وتغيير منهي عنه. واما ما تزينت به المرأة لزوجها من تحمير الايدي او الشفاه او العارضين بما لا يلتبس بأصل الخلقة فانه ليس داخلا في النهي عند جمهور العلماء وأما قطع الاصبع الزائدة ونحوها فإنه ليس تغييرا خلق الله وإنه من قبيل إزالة عيب او مرض فأجازه أكثر العلماء خلافا لبعضه Askimam.org

The ‘Suhbat’ or company of the Auliya Allah (Friends of Allah Ta’ala) is such that even if they remain silent in their Majaalis, those who are present and who had come with sincerity, will leave with Noor in their hearts. It is via this Noor that a person makes sincere Taubah, and it is this Noor which is instrumental in creating the keen desire of change in the person’s life. Fragrant roses in a room do not give any speech. Their fragrance imbues throughout the room, enters the nostrils and creates pleasure in the heart. The conditions for benefiting are : The roses must be real and fragrant; not artificial. The people in the room must have their noses open and sinuses unclogged. In a similar manner, the person must be a genuine Wali of Allah Ta’ala and not a fraud, and the people sitting in his company must have love and respect for him and must sit with an open and unprejudiced heart, willing to receive. People sitting in the talks of a Wali, harbouring malice against that Wali, will derive no benefit whatsoever. What would be a person’s reaction, when instead of these virtues, he or she finds arrogance, pride, malice, greed, jealousy, etc.? (Hazrat Mawlana Yunus Patel rah)

TAQWA Kya Hy? Aur KAISAY HASIL HO GA? | Mufti Syed Adnan Kakakhail https://youtu.be/sZ7VqZKmG7Q

Live in the world like a Traveler or a Passerby | Short Reminder Series | Mufti Ebrahim Desai Saheb

Abu Dardaa (r) teaches how to deal with sinners | Short Reminders Series | Mufti Ebrahim Desai Saheb

Assalamu alaikum Found a nice blog: https://missmuslimah9.wordpress.com/page/1/

BR120-S15 - [English Discourse] Benefits of Obedience... This session will go over: *No. 7: Blessings descend and protection from trials* *No. 8: Increase in genuine honor* *No. 9: Regain from financial losses*

BR120-S14 - [English Discourse] Benefits of Obedience... This session will go over: *No. 1: One gains an increase in Sustenance* *No. 2: Blessings of Allah descend* *No. 3: One is relieved from difficulties and trials* *No. 4: One find it easy to accomplish one’s tasks* *No. 5: One attains a pure life* *No. 6: One experiences more rain from sky and wealth and progeny increases*

الْفَتَّاحُ Translation الْفَتَّاحُ is translated as The Opener and The Revealer and also The Decider i.e. One who makes decisions or judgments. It also comes for victory – فَتَاح Linguistically it means to open but this word has multiple meanings originating from the essential meaning of “Opening”. A lot of names have a Tashdeed and are in the superlative form. This pattern has the meaning in the intensive form of that word. Therefore One Who is the Most Powerful Opener or The Opener of all things and in all matters. The Opener of Rizq and Rahmah – The Being Who opens the doors to the means leading to Rizq and Rahmah. He opens the hearts and eyes to see and recognize the truth. Allah ta’ala also closes the doors of His Rahmah and Ne’mah due to sin though He does not close the door altogether or immediately. For Believers it is opening doors to the Ma’rifat of Allah ta’ala. What we go through in life, good or bad, productive experiences or destructive, these should all be a means of doors opening in our heart one after another to recognize our purpose in this world, the realities and the Ma’rifat of Allah ta’ala. For the sinning believers Allah ta’ala keeps the doors of Maghfirat open. Doors are opened again and again through granting us Ramadhaan, special nights, Hajj, Umrah and feelings of sorrow and remorse. Ibn Qayyim (رحمه الله) says it is opening the doors to understanding the commands of the Shari’ah and opening our Taqdeer. According to another Scholar it is that Being Who makes decisions and judgments. In the Qur’an It is mentioned in different ways and in different contexts in the Qur’an. The word الْفَتَّاحُ (The Opener) is not used as much as “opening” In Surah Saba, (verse 26) it is mentioned in the context of decision making and judging: قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ Say: "Our Rabb will bring us all together, then He will rightly judge between us. He is the Judge Who knows everything." Allah ta’ala will open up the reality and the truth of the differences between us because He is الْعَلِيمُ – He knows and His knowledge surpasses everyone’s knowledge. Verse 2 of Surah Faatir is in context of Allah ta’ala opening doors of Rahmah and when He opens doors to something, no one can stop it. مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا "That which Allah openeth unto mankind of mercy none can withhold it." This verse brings peace and consolation that it is Allah ta’ala Who is controlling the opening of doors. He has the keys to this invisible world of Rizq, be it materialistic Rizq or spiritual, happiness, love etc. No one has the power to close these doors. A lot of the problems that we have with people or with our own negative thinking is because mentally we have given the keys of our hearts to other people. We have given other people the power when actually they do not have any power and we only think they do. It is Allah ta’ala Who has the power. So if someone is making us happy or sad, they are the Asbaab (means) and it is Allah ta’ala Who has the key and He is in control of all affairs. وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ - that it is He Who grants laughter and tears [ Surah Najm: 43] Therefore we should worry about our relationship with Allah ta’ala. Sometimes Allah ta’ala uses this word in the context of punishment i.e. when He opens doors to Rizq and happiness in order to loosen hold on people who have turned away from Him. He lets them commit more sin and then suddenly turns the tide against them. Allah ta’ala mentions in Surah An’aam the episode of a community who forgot the advices of the Ambiyaa and turned away from Tawheed and goodness. Allah ta’ala says He opened doors to everything for them until they became happy and then suddenly punished them. It is a sign of danger when people turn away from Allah ta’ala and He is still giving them in abundance. So this concept of “Opening” is not just for Rahmah. It is also for punishment. Another word which also means “to open” is شَرَحَ i.e. opening the heart. It has more of a spiritual meaning. أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ Is he whose bosom Allah hath expanded for the Surrender (unto Him), so that he followeth a light from His Lord, (as he who disbelieveth)? [Surah Zumar: 22] رَبِّ اشْرَحْ لِي صَدْرِي ۔ وَيَسِّرْ لِي أَمْرِي ۔ وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي۔ يَفْقَهُوا قَوْلِي۔ My Lord, put my heart at peace for me and make my task easy for me and remove the knot from my tongue, that they may understand my speech. [20:25,26,27,28] “Opening/expanding of the heart” is often translated as Tawfeeq, the ability to do good so when Allah ta’ala opens up the heart then it is easy to do good deeds and have good Akhlaaq. That is why there are Du’a which mentions the opening of the heart and the opening of doors i.e. the Du’a for entering the Masjid: اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ – Oh Allah, open the doors of Your mercy for me. اَللّٰهُمَّ افْتَحْ اَقْفَاْلَ قُلُوْبِنَا بِذِكْرِكَ وَاَتْمِمْ عَلَيْنَا بِنِعْمَتِكَ وَاَسْبِغْ عَلَيْنَا مِنْ فَضْلِكَ وَاجْعَلْنَا مِنْ عِبَادِكَ الصَّالِحِيْنَ O Allah! Open the locks of our hearts by Your Zikr and complete upon us Your bounties, and make us perfect with Your Fadhl (bounties) and make us of Your righteous and pious servants. Importance of Knowing the Names of Allah ta’ala It is part of Aqeedah to believe it is only Allah ta’ala Who opens doors. He uses means however Allah ta’ala is the One Who opens doors. People sometimes think a person has stopped them from progressing or stopped something good through black magic or the evil eye. They actually believe it and it is embedded in their minds and hearts but they should reflect on these verses. That is why it is so important to know the names of Allah ta’ala as it is not just using the names during some difficulty by reciting them a certain number of times. We should know the meanings and it is a means of getting closer to Allah ta’ala. The Qur’an is Allah ta’ala’s Kalaam and the best way is to reflect on its verses and know what Allah ta’ala says about Himself in it. He opens hearts and doors of Rahmah and Ne’mah for different reasons, either to make people happy or to punish. If it is a mercy the person will feel closeness to Allah ta’ala and will do things to please Him and if He opens doors to punish then the person will feel His distance and maybe they have a good life in this world but what about the Aakhirah? In the Qur’an Allah ta’ala mentions in various ways that do not assume that when a person has a lot, it is a sign of Allah ta’ala’s pleasure. Unfortunately people do assume without knowing what their spiritual life is like. We should make Du’a when we see this that Allah ta’ala opens up their hearts for Hidaayah and Tawfeeq. Story related in Hadith – Good Deeds become a means of invoking Allah ta’ala (Taken from here with advices: http://dailyhadith.adaptivesolutionsinc.com/hadith/The-Cave-of-Death.htm) In a Hadith Prophet sallallaahu ‘alayhi wasallam said, “Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), ‘Nothing can save you from this rock but to invoke Allah by giving reference to a righteous deed which you did (for Allah's sake only).’ So, one of them said, ‘O Allah! I had old parents and I never provided my family (wife, children) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had fallen asleep. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.’ So, the rock shifted a little but they could not get out.” “The second man said, ‘O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire she said, ‘It is illegal for you to outrage my chastity except by legitimate marriage.’ So I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all people to me, and I also left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.’ So, the rock shifted a little more but they still could not get out from there.” “Then the third man said, ‘O Allah! I employed a few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me, ‘O Allah's slave! Pay me my wages.’ I said to him, ‘All the camels, cows, sheep and slaves you see are yours.’ He said, ‘O Allah's slave! Don't mock me.’ I said, ‘I am not mocking you.’ So, he took all of the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.’ So, that rock shifted completely and they got out walking.” [Bukhari] Advices This hadith tells us about pious deeds and their effects. Three men got trapped in a cave whose opening got blocked so completely that if the rock hadn’t moved from its mouth the cave would have become their grave. At such times man forsakes all means and agencies and looks only to the Creator of the means and agencies. From the example of the first man we see that there is no limit to kind treatment of parents as long as one does not commit sins in order to please them. Allah (subhanahu wa ta’ala) tremendously rewards those peope who are kind and considerate to their parents. From the example of the second man we learn the value of Taqwa. Taqwa is that a man refrain from sin only because he fears Allah (subhanahu wa ta’ala), although he has the means and ability to sin, is surrounded by a sinful atmosphere, and is not afraid of being caught or punished in this world. This man was able to put a check on his desire, although he longed for that woman, only because of being reminded of Allah (subhanahu wa ta’ala). This is how Believers are: “When Allah is mentioned their hearts are filled with fear.” [Quran 8:2] As a result of this man’s Taqwa, Allah (subhanahu wa ta’ala) removed the rock from the mouth of the cave a little more. Allah says: “And whosoever fears Allah, He appoints a way out for him.” [Quran 65:2] From the example of the third man we learn that those people are very dear to Allah (subhanahu wa ta’ala) who recognize the rights of their fellow men and give them their rights faithfully. As an employer, the man not only kept the wages of his employee safely but also invested them profitably although it was not binding on him to do so. He gave to his employee many times over the principal amount, an example of excellent dealings with a fellow-man. Can the greedy world present an example of such a character today? Therefore even small good deeds done only for the pleasure of Allah ta’ala becomes a means of invoking Allah ta’ala in difficult situations. The interesting part of the Hadith is that none of the men said, “O Allah, I prayed so much or gave so much in charity for You.” It was simple deeds connected to the rights of human beings. We should use this name in our Du’a when we are in situations where we are not progressing and we should remember that Allah ta’ala’s door is always open. Another episode This is regarding a pious man of the 6th century who was known for making Du’a which was accepted. Someone asked him to intercede for himself with another person for some need of his so the saint said to him, “O my brother, why don’t you stand with me and we will pray two Rakat Salaah and we will make Du’a. Why don’t we ask Allah ta’ala? Why should we leave an open door for a door that is closed?” He meant that why not ask Allah ta’ala instead of a man who may not want to help and may even shut the door. So first ask Allah ta’ala to open the door and He will create the means for the need to be fulfilled. Episode related to a Tabi’ee – Ata abi Rabah He met a Scholar who was on his way to see some governor or leader and he said to him, “Do not present your need to someone who keeps the door closed and who has doormen. Rather present your need to that Being Whose door is always open and Who says to you, ‘Ask Me, I promise to return your Du’a’” Therefore present your needs to Allah ta’ala and ask Him to open doors to Asbaab through which your need will be fulfilled and your problem solved. Sometimes we see how we make Du’a and we wonder how it will work out and suddenly the phone rings or you get a message and the problem is solved. So الْفَتَّاحis a very beautiful and comprehensive word with many layers of meanings. *~~*~~*

Components of a perfect repentance Hakim al Umma Mawlana Ashraf Ali Thanvi (Allah have mercy on him) said instructing a seeker, There are five components of perfect repentance (توبہ کاملہ) , 1. Acknowledgement of the wrongdoing 2. Feeling remorse for this 3. Asking forgiveness 4. Reaffirming determination not to do it again 5. Planning for rectification(اصلاح) [of the blameworthy morals that led to indulgence in it]. (Husn al Aziz, volume 1, part 2, p 152)

There are many that experience immense pain with the challenges of their children but put up a smile in front of their children. Children have no idea of the grief and pain hidden in their hearts. They love their children and wish well for them. Listen to your parents and trust in their love for you. They only wish the best for you. The relationship with the outside world is superficial and temporary. No one will sacrifice for you like your parents - Mufti Ebrahim Desai (Hafidhahullah)

Question: Is it allowed to wait 24 hours after the last bleeding to determine if my haidh is over? (I have an irregular one) Also, if it was all clean during these 24 hours and then I took ghusul, should I make qada for the salahs I missed during these 24 hours? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh. In principle, a woman will apply her honest discretion to determine whether her haidh has terminated or not. She will act according to her determination. She does not have to wait for 24 hours to make that determination. Once she has determined that her haidh has terminated, she will make ghusl and perform Salaah from that time onwards. If she did not perform salaah after making that determination, she will make qadha of her missed Salaah. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. ذخر المتاهلين و النساء ( 19-11-1440| 22-07-2019 [1] 83) البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (1/ 221) [منحة الخالق] لما في التتارخانية فجاءت تستفتي وهي لا تعلم موضع حيضها ولا موضع طهرها وتعلم عادتها في الحيض والطهر أو لا تعلم فإنها تتحرى إلخ وسنذكر عنها حكم ما إذا علمت في مسألة الصوم المحيط البرهاني في الفقه النعماني (1/ 250) وإذا كانت للمرأة أيام حيض وطهر معروفة، فاستحاضت فلم تهتم لرؤيتها حتى أتى عليها زمان ثم ندمت على ما فرطت، فجاءت تستفتي وهي موضع حيضها ولا موضع طهرها، وتعلم عادتها في الحيض والطهر أو لا تعلم، فإنها تتحرى عندنا تبيين الحقائق شرح كنز الدقائق وحاشية الشلبي (1/ 62) وكصاحبة العادة إذا استمر دمها وقد نسيت عدد أيام حيضها أولها وآخرها ودورها في كل شهر فإنها تتحرى وتمضي على أكبر رأيها [1]الأصل للشيباني ط قطر (2/ 43) [1] ولو أن امرأة لم تكن تحيض فيما مضى فأول ما رأت الدم رأته خمسة أيام، ثم انقطع، فإنها تنتظر إلى آخر الوقت أدنى مواقيت الصلاة منها، ثم تغتسل وتصلي ويأتيها زوجها, ولا بأس بذلك، وليس عليه أن ينتظر إلى آخر العشرة لأن هذه لم يكن لها أيام معروفة فقصرت عنها. إنما أحب لزوجها أن لا يطأها إذا كانت لها أيام معروفة فقصرت عنها. فكذلك لا أحب لها أن تزوج إن كان هذا آخر عدته فتاوى التاتارخانية (1/259) ان كل زمان تيقنت بالحيض فيه تترك الصلاة و كل زمان يتردد فيه بين الحيض و الطهر لا تترك المكتوبات الفقه الحنفي(1/142) فالاصل فيه انها متي تيقنت باالطهر في وقت صلت فيه كتاب الفتاوى(2/100) فتاوى عبادر الرحمن (1/463) http://idealwoman.org/2019/waiting-24-hours-to-determine-if-the-haidh-is-over/