Bint e Aisha

Al Hadiyyato Linnisa Maulana Muhammad Ebrahim Palanpuri Certain Islamic laws are meant exclusively for women. Most of our women are ignorant of these laws while some because of their modesty and shyness are prevented from asking others about these laws. Unfortunately, men also pay very little attention to such, laws. I have tried to explain the laws in very simple language. If you still have any difficulties then you should enquire from an Âlim if there is one amongst your mahram. If there is none, then you should ask your husband or any mahram to enquire from an Âlim to explain it properly to you and you can then explain it to the other ladies. This booklet has been prepared specially for women but a few laws are applicable to men and it is, therefore, advisable that men should also read the booklet and understand the laws because it is also their responsibility to explain these laws to their womenfolk. It is important that the ladies keep this booklet safely in their possession. (From the Concluding Note of the book) Download HERE

Question Is the kissing of Quran proven from any Sahabi or any Hadith? Answer It is reported about Sayyiduna ‘Ikrimah ibn Abi Jahal (radiyallahu’anhu) that he would raise the Quran to his face, cry and say: ‘This is the word of my Lord, this is the book of my Lord’ (Sunan Darimi, hadith: 3350 & Mustadrak Hakim, vol.3 pg.243) Kissing the Quran is a mark of respect to the Holy book. The ‘Ulama have encouraged respecting as well as kissing the Quran. ‘Allamah Zarkashi (rahimahullah) has cited several proofs for this. (Al-Burhan of Zarkashi, vol.1 pg. 478) Ibrahim Nakha’i (rahimahullah) said: ‘The Sahabah and Tabi’un would say: ‘Show respect to the Quran.’ (Kitabul Masahif, pg.151) Also see Fathul Bari, hadith: 1609 It’s really sad that we are in an era in which people actually question such a mark of respect to the Greatest book on earth! One wonders, what went wrong with such people? And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar

Five Things Every Muslim Parent Needs to Do Summarized by Samah Syed from the ‘The Muslim Parenting Struggle‘ webinar by Mufti Abdullah Nana. Being a good parent is no easy task. From the moment of birth onwards you are entirely responsible for the physical, mental and emotional well-being and upbringing of another human being. As Muslim parents, this responsibility is even greater because your biggest duty is to ensure that you inculcate a solid understanding and practice of Islam into the next generation. The importance of this is illustrated in the story of Prophet Ya’qub (peace be upon him) who even upon his deathbed was solely concerned with how his sons would worship after his passing: “And Ibrahim instructed his sons [to do the same] and [so did] Ya’qub, [saying], “O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims”. (Quran, 2:132) To preserve Islam in our children, there are five guiding factors that as parents we should follow: #1 Make Du’a A parent’s du’a for his or her child is one that is never left unanswered. It is the most powerful means by which you can ensure the guidance and spiritual well-being of your child. It is mentioned in a hadith: “Three du’as are not rejected; the du’a of a father, the du’a’ of a traveler and the du’a of an oppressed person.” (Tirmidhi, Abu Dawud) Likewise, a mother’s du’a is also equally as powerful and accepted. Thus we must make it a point daily to sincerely turn to Allah ﷻ and implore Him to guide and protect our children in all of the daily challenges that they face. Du’a can be made in any language as long as it is from the heart, however, there are Qur’anic supplications that would greatly benefit us to memorize in Arabic (see Qur’an references below), learn the meanings and incorporate into our daily lives: As mere creations, we do not host the power to guide or transform our children’s spiritual condition by ourselves. The power to change hearts and grant ultimate guidance lies with the Almighty alone. #2 Educate Although there is great power in du’a, it would not be enough for us to simply make du’a and then sit back and expect everything to fall perfectly in place. As with everything, alongside du’a, there is the need for human effort. With regards to Islamic education, we must ensure that we are able to at least provide basic Islamic knowledge to our children. This would include that which is mandatory or fard ayn for every Muslim to know such as the basic fiqhof purification and salah as well as Qur’an recitation. We must also create awareness in our children about that which is permissible and that which is forbidden. By doing so we enable them to carry out the commands of Allah ﷻ and attain His pleasure, as is mentioned in the Qur’an: O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded. (Qur’an, 66:6) #3 Teach Islamic Etiquette Beyond the basic book learning of Islam, it is imperative on us to teach our children how to live Islam. This includes the manners, morals and character we instill within them such as kindness, respect, humility, tolerance, gratitude and patience. A very practical manner in which these values can be placed into our children is by getting them to volunteer and spend time with those less fortunate. It is our duty to ensure that we raise children that will grow up to be positive, contributing members of society. It was from the habit of our pious predecessors to engage in the observation of their teachers’ character and etiquette and then implement what they saw into their own lives. Imam Malik’s mother advised him to first learn from the character and manners of his teacher before seeking his knowledge. It was common for people of the past to spend years in the company of the pious simply to inculcate their manners and values into themselves. It is important to remember that this tarbiyyah (nurturing) towards Islamic etiquette is an on-going process. It is a delusion to simply spend a weekend at an Islamic conference and then expect a complete transformation in your child’s etiquette. We must keep striving on a regular basis to impart these values by establishing weekly ta’lims, i.e., study sessions using a book expounding the virtues of good actions in our homes on a regular basis. One such good book that could be used for this purpose is the famous hadith collection, Fada’il al-A’mal. #4 Commit to Positive Reinforcement at Home The best way to instill Islamic etiquette into our children is to simply “walk the walk”. This means that we must become role models that actually practice that which we preach to our children. It is important to note that from a young age a child learns to imitate their parent’s every action. Thus, if the child sees his or her parent praying, or observing a modest and Islamic dress code, he or she will automatically try to do the same. Similarly, if the child sees the parent using foul language or hurting another individual, he or she will follow suit. The companion Zubayr (may Allah be pleased with him) took his fourteen year old son Abdullah bin Zubayr (may Allah be pleased with him) to the battlefield with him simply for him to observe and learn and this contributed towards him growing up to become one of the greatest leaders in Islam. Therefore, whenever possible, we must engage our children with our workplaces or places of volunteerism so that they may learn from our interactions and behavior. #5 Bond with Your Children Probably the most important element in any parent-child relationship is the bond and connection that the two share. This bond must go beyond simply feeding, clothing and educating the child. We must provide our children with constant love, support and encouragement. It is against the prophetic example to be harsh towards our children or to degrade them. We must not push our children beyond their capacity, especially in matters of religion. It is not necessary for every child to become a hafiz or an ‘alim and if we push them too hard, resentment may build in their hearts towards us as well as towards Islam. We should present Islam in a loving manner such that they genuinely wish to practice its teachings out of their own free will. The Prophet ﷺ would win the hearts of youth with the gentleness in which he spoke and the compassion he would show them. Anas Ibn Malik (may Allah be pleased with him) spent ten years in the service of the Prophet ﷺ and stated that there was never a single occasion in those ten years where He ﷺ rebuked him or was harsh with him. The Prophet ﷺ would also engaged in humour with the youth and this serves to remind us of the importance of having fun with our children. Our duty is not simply to educate and discipline, but also to be a friend to our children. We must engage in enjoyable lawful activities such as sports, archery, swimming, hiking, etc. By doing so, we win over the heart and mind of the child such that they look forward to spending time with us. Rayyan institute

10 Spiritual Harms of Casting Lustful Glances by Imam Ibn al-Qayyim (rahimahullah) (Courtesy: Shaykh Tameem Ahamadi)

The Muḥaddith’s Etiquette Imām Muḥammad Ibn Aḥmad al-Dhahabī ؒ It is an imperative that the student of knowledge correct his intention: whoever studies Ḥadīth to compete, boast, [publicly] narrate,[1] to find employment or to be applauded on his knowledge, is a failure; and whoever seeks it for Allāh ﷻ, to act upon it, as a righteous deed of sending abundant salutations upon His Prophet ﷺ and to benefit the people, is a winner. Should the intention be a mix of both, the dominant intention will have the upper hand. If one studies it due to immense love for Ḥadīth, ignoring the reward and [pleasing] the people – which is often the case with many students of knowledge – then perhaps Allāh ﷻ will inspire him with the [correct] intention at a later stage. Also, whoever seeks knowledge for the Ākhirah, this knowledge will clothe him with the fear (khashyah) of Allāh ﷻ, and he will become humble and modest; and whoever seeks it for the Dunyā, he will become arrogant, conceited and haughty with his knowledge, and belittle the Muslim laity. The consequence of this will be of lowness and despicability. Therefore, the muḥaddith is [to study] in anticipation of reward: the hope to be included in the Prophet’s ﷺ utterance: «نضّر اللهُ امْرَءاً سمع مقالتي فوعاها، ثم أدّاها إلى من لم يسمعها» “May Allāh brighten the one who hears my speech, learns it, and then propagates it to one who has not heard it.”[2] He [the muḥaddith] should go to all lengths for the outstanding students, especially if he has isolated narrations; and he should cease at old age and memory loss.[3] While he is still credible, he should appeal to his family and brothers [in knowledge] to prevent him from narrating when they notice his memory deteriorating. However, if the one whose memory declines possesses only a [small] number of ḥadīths which he knows to perfection, there is nothing wrong in him narrating them even after his memory weakens. There is also nothing wrong with his granting a warranty of authorisation (ijāzah) during this state, since his principles are intact and have not changed, and he is aware of what he is authorising. However, should his memory deteriorate and become feeble, others are to be prevented from taking Ijāzah from him. Some etiquette are: That one not narrate in the presence of someone more adequate than he is, due to [the latter being more senior in] age and [possessing] higher skill. That one not narrate anything which others narrate with higher chains than his. That one not deceive beginners, but guide them to what is more important; after all, Dīn is genuine sincerity.[4] Therefore, if he guides them to an elderly layman and notices their [the beginners’] incapability to rectify the narrations of the layman, he should advise and guide them to a knowledgeable man to whose recital they may listen. Alternatively, he may attend to the layman’s gathering with them and narrate with lower chains, killing two birds with one stone. Imām Mālik ؒ is on record as having used to bathe prior to narrating, as well as putting on different types of perfume, wearing his better clothes, maintaining dignity and peace of mind, reprimand those who raise their voices, and read the ḥadīth at a moderate pace.[5] Nowadays,[6] people have resorted to [reading with an] appalling speed with which some words remain unclear. Such hearings will have no distinctive effect on the acquisition of Ijāzah. Rather, Ijāzah is a [warranty of] truth, and your saying ‘I heard/read this whole book’ – by mumbling and eating up the words – is a lie. Imām al-Nasāʾī ؒ, in many places in his Ṣaḥīḥ,[7] has said: “… and he mentioned a phrase which means so-and-so.” The pioneers of (ḥuffāẓ) of Ḥadīth used to hold gatherings to dictate [the words, so students can write them down verbatim]. This is lost today.[8] Listening through dictation further ascertains the clarification of words for [both] the narrator and listener. He [the muḥaddith] should avoid narrating complicated ḥadīths which the hearts of the laity cannot comprehend;[9] should one narrate them, let it be in private gatherings. It is ḥarām upon him to narrate fabricated (mawḍūʿ) and discarded (maṭrūḥ) accounts, unless it be to clarify for the people, so they are wary of it.[10] [1] That is, to run after cheap fame by wanting to become a public figure known to be of such a profession. (Translator) [2] Al-Dārimī (234) with a weak chain. It has been narrated with sound chains by Abū Dāwūd (3660), al-Tirmidhī (2657), Aḥmad (21590) and Ibn Ḥibbān (66), albeit with slightly different wordings. (Translator) [3] That is, he should put an end to narrating ḥadīths for fear of erring due to old age and a feeble mind. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [4] This is the text of a ḥadīth recorded by Muslim (95). (Translator) [5] This shows how particular the early scholars were in the recital of ḥadīths: along with outer beauty, they used to adorn the texts with their voices by prioritising the clarity of words over speed. (Translator) [6] This book was written sometime before 748 AH / 1348 CE. (Translator) [7] Referring to his Sunan. Scholars before the author [al-Dhahabī ؒ] are known to have been lenient in calling it a ‘Ṣaḥīḥ’. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [8] One must not forget this book was written prior to 748 AH / 1438 CE. If such was the case in the bygone eras, what would remain of the later men? Allāh ﷻ is the One from Whom assistance is sought. (Translator) [9] For example, those narrations which modern science has not yet progressed enough to understand or explain. (Translator) [10] Al-Dhahabī, Muḥammad b. Aḥmad, Al-Mūqiẓah, Maktab al-Maṭbūʿāt al-Islāmiyyah, Beirut (1425/2004), ed. ʿAbd al-Fattāḥ Abū Ghuddah, eighth edition, pp. 65-67. Al-Rahma

Prophetic Etiquette of Seeking Knowledge | Imām al-Rāzī ؒ The Qurʾān reads: قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا ٦٦ “Mūsā said to him: ‘May I follow you, to the end that you might teach me the right conduct of that which you have been taught?’”[1] Imām al-Rāzī ؒ has written that this āyah indicates how Mūsā observed various etiquette when he wanted to learn from Khaḍir: He became subservient to him, evident by “May I follow you?” He sought permission in affirming this submission; in essence, he asked: “Do you permit me to submit myself to you?” This is a monumental level of humility. He said: “That you may teach me.” This is confession of one’s unacquaintance to such knowledge, while affirming his teacher’s superiority in it. He said: “Of that which you have been taught.” The word ‘of’ shows partiality. This means Mūsā requested to be taught only some of what Allāh ﷻ had taught Khaḍir. It is, therefore, as if he asked: “I do not seek so much from you that I become your equal in knowledge; rather, I only ask a small portion of the abundant portions of knowledge you possess, just as the poor person seeks only a portion of wealth from among the plentiful portions of the wealthy one.” He said: “Of that which you have been taught.” This is acknowledging it is Allāh ﷻ Who had taught Khaḍir n that knowledge. Mūsā’s mention of the “right conduct” is a request from him for guidance and navigation. Guidance is the very thing without which one will be in a state of deviance. His statement “you teach me of that which you have been taught” means he is asking Khaḍir to treat him (Mūsā) the very way Allāh ﷻ had treated him (Khaḍir). Following (al-Mutābaʿah) means to carry out the exact action of someone else due to it being that very person’s action. Therefore, when we say: «لا إله إلا الله», we are not following the Jews, who came before us and also recited this kalimah. This is because our reason for declaring the kalimah is not that the Jews had also said it; rather, we declare it due to the existence of evidence necessitating its declaration. On the other hand, when we perform our five daily Ṣalāh in full agreement to the Prophet’s ﷺ method, we do this for the very reason that the Prophet ﷺ endorsed this method. So, with regards to the actions of the Prophet ﷺ pertaining to the five daily prayers, we are his followers, indeed. Once this has been established, one can say that the statement of Mūsā “May I follow you?” indicates that he will carry out the very actions of his teacher, purely on the basis that his teacher is doing them. This shows that the student is obliged, from the very beginning, to submit to his teacher and refrain from interrupting and debating. His statement “I follow you” shows his request for absolute following of his teacher, with no conditions attached. The books of Ḥadīth have established the fact that Khaḍir already knew: Mūsā was the prophet of the Banū Isrāʾīl. He was given the Tawrāh (Torah). He was the man to whom Allāh ﷻ spoke, with no intermediary. Despite the above virtues, in addition to his lofty status and honourable calibre, Mūsā approached Khaḍir n with so many types of utmost modesty. This shows that Mūsā sought knowledge with maximum humility. This is precisely what befits his calibre: whosoever has more coverage of knowledge, his knowledge of what it entails is much greater; therefore, his passion to seek it would be much higher, as will be his reverence for the people of knowledge. He said: “May I follow you, to the end that you might teach me?” Establishing his submission was the very first thing he did. Requesting that Khaḍir teach him was second in line. At first, he devoted to service; only at stage two did he request tuition. He said: “May I follow you, to the end that you might teach me?” He made no mention whatsoever of any incentive. It is as if he said, “I want, from this submission, neither wealth nor status; I have no motive except the seeking of knowledge.”[2] [1] [Al-Kahf: 18/66]. [2] Adapted from ʿAwwāmah, Muḥammad, Adab al-Ikhtilāf fī Masāʾil al-ʿIlm wa ’l-Dīn, Dār al-Yusr and Dār al-Minhāj, Saudi Arabia (1430/2009), fourth edition, pp. 194-196. Al-Rahma

Lonely In the wilderness of pain, I sit feeling lonely Nobody to comfort, support or even hold me. My thoughts playing away just wishing: “Oh, if only.” Hoping the winds will blow and change my affairs for me. At the peak of my sadness, no hope there seems to be. Neither a friend nor any stranger to console me. I raise my hands up high and turn to He who owns me. It is now I realise I’m not really lonely. A new feeling set within; a feeling so cosy. A feeling of contentment is changing me slowly. In moments comes my answer from the One and Only. The one whom I’ve hurt and always ignored so boldly. Life is now to change; I’m devoting to Him solely Knowing I do nothing, as it’s Allāh who controls me. To my Creator I’m to submit myself wholly. My heart’s overjoyed with His love through which He stole me. Taken from Here

Prescription | Quit Smoking Bismillahir Rahmaanir Raheem By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi 'alayh) There are many who write to me, complaining of their addiction to smoking, and sincerely wanting to quit the bad habit. The prescription I give, which Alhamdulillah many have found effective as a remedy, is as follows : 1.) As Muslims, we are always taking the purename of Allah Ta’ala and praising Him in some way or the other. Consider the Salaam (or greeting) that we are encouraged to offer to others, in abundance: Beside the fact that it is a Dua and a form ofIbaadah (worship), it contains the pure name of Allah Ta’ala: ‘As-Salaam’. Hazrat Mufti Muhammad Shafi (رَحْمَةُ اللهِ عَلَيْهِ), had quoted the following Hadeeth in his Tafseer (commentary) of the Qur`aan Shareef, ‘Ma’ariful Qur`aan’: Hazrat Abdullah Ibn Mas’ood(رَضِىَ الله عَنْهُ) related that Rasulullah ﷺ said: Salaam is one of the names of Allah Almighty with which He has blessed the people of the earth. So make Salaam a common practice among you because, when a Muslim goes to a gathering of people and offers his salaam to them, he is blessed with a station of distinction in the sight of Allah Ta’ala as he reminded everyone of Salaam; that is, reminded everyone of Allah Ta’ala… Does it then befit a Mu’min(Believer) to utter the name of Allah Ta’ala with the accompanying odour of tobacco? …No. 2.) In relation to the above point, we should keep in mind that the Qur`aan Shareef as well as the Ahaadeeth encourage us to occupy the tongue in the Zikr of Allah Ta’ala. Allah Ta’ala states in Surah Ahzaab: يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوا اذْكُرُوا اللّٰهَ ذِكْرًا كَثِيْرًا ◌ “O you who believe, remember Allah abundantly.” [Surah Ahzaab 33 : 41] Rasulullah ﷺ mentioned in one of numerous Ahaadeeth relating to the Zikr(Remembrance) of Allah Ta’ala: “Keep your tongue always moist (i.e. busy) with the Zikr of Allah.”[1] We have to read Duas when wearing clothes, before and after leaving the toilet, when driving, entering and leaving home, before and after eating and drinking, etc. …On different occasions, Duas are to be recited. All of these contain the name and ‘Hamd’(praise) of Allah Ta’ala. Often,Aayaah (verses) of the Qur`aan Shareef are read in the form of Dua. Furthermore, a Muslim has to sometimes say, regarding a future action: ‘Insha-Allah’[2],or sometimes congratulate by saying : ‘Masha-Allah’[3]; in his grief and sorrow he will say: ‘Inna Lillah…’[4] and for the bounties which he is blessed with, he will say:‘Alhamdulillah’[5], when thanking someone, he will say: ‘JazakAllah’[6], etc. We have also been encouraged by Rasulullah ﷺto read Durood[7] and Salaam[8] upon him in abundance. In fact, the practice of conveying Durood is rendered by Allah Ta’ala, Himself. Allah Ta’ala mentions: إِنَّ اللّٰهَ وَمَلٰٓئِكَتَهٗ يُصَلُّوْنَ عَلَى النَّبِيِّ ط يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوْا تَسْلِيْمًا ◌ “Verily, Allah and His angels send blessings on the Nabi: O you who Believe, send (you) blessings on him and salute him with all respect.” [Surah Ahzaab 33 : 56] 3.) Consider the fact that when in the mother’s womb, Allah Ta’ala preserved our mouths from being polluted, by having us nourished with our mother’s blood, through the medium of the umbilical cord attached to the navel, and not the mouth. Why? …Because the Shari'ah classifies and catergorises blood asnajis (filth). Thus, from the inception of our physical creation, Allah Ta’ala preserved the mouth from impurity and reserved it for the Tilawah (recitation) of the Qur`aan Shareef, Zikrullah, Durood Shareef upon Rasulullah ﷺ as well as Nasihah (advice) tended for the benefit and goodness of others. When Allah Ta’ala took such care in protecting our mouths from filth, we too should take care in preserving the cleanliness of our mouths. 4.) Added to this, we should abstain from smoking out of respect for the Malaa`ikah(angels) who are exceptionally and extremely sensitive to smell. Our Beloved Nabiﷺ instructed that a person who has eaten garlic and onions stays away from the Masjid (mosque), until he rids his mouth of the odour, due to the fact that annoyance is caused to the angels as well as Musallies[9]. What then would be said of the smell of cigarettes and tobacco? Some of the Sunnats of the Ambiyaa[10] (عَليْهِمُ السَّلام) arehayaa (modesty), itr (scent) and siwaak (tooth-stick). Why the ‘siwaak’ or miswaak? …Nabi ﷺ used the miswaak in abundance, even though there was never any bad odour emitted from the mouth or even the body of Rasulullahﷺ. Beside the fact that Hazrat Jibra`eel[11] (عَليْهِ السَّلام)was delivering Wahi(revelation) from Allah Ta’ala, this practice of miswaak was to also teach us the importance of maintaining the cleanliness of the mouth. 5.) Moreover, we should consider the fact that we generally cause distress and inconvenience to so many non-smokers, who find smoking a very disagreeable habit. This then is a violation of their rights. So many women endure this offensive and bad habit of their husbands. Had these women been the smokers and the husbands, non-smokers, then they would know how unpleasant and disturbing the habit is. I, personally, get a headache if I have to sit in a car, in which the driver or passengers or even the ashtray has a cigarette smell. Although I adopt Sabr (patience), the truth is that I feel like stopping the driver and getting off. If, in the Masjid, I happen to stand next to a person with the filthy smell of cigarettes, I feel like moving away if the Salaah has not commenced. …Just imagine how many others must be feeling the same way. …An important branch of Shari'ah is Islamic Social life (Mu’aasharaat). Simply explained, it is to consider others before ourselves – i.e. by refraining from annoying, inconveniencing and hurting others. This is one of the branches of Shari'ah which the true Walis (friends) of Allah Ta’ala greatly emphasize and impress upon. It is unfortunate that we do not give importance to such matters. Due to scant regard for Mu’aasharaat, we are losing the Noor of our Zikr and Ibaadat[12]. 6.) I always tell the persons interested : So much of money is saved in giving up smoking. …Consider as to how many Hajj you have already burnt. How many widows, orphans, poor and needy could have been sustained with that which you burnt... And the fact of the matter is that all those cigarettes were of no benefit to your physical health and well being. When so many have given up drug addictions, what then are cigarette addictions? The next time you take a cigarette, reflect over the following: I am burning money, harming my health, inconveniencing others, and my mouth is so filthy that no angel or human being wants to be near me. Make Dua to Allah Ta’ala: I have got this weakness. Give me the strength to give it up. Request the pious ones to make Dua for you. Virtue and acceptance are realized with the Duas of the pious. May Allah Ta’ala make it easy for us and all brothers and sisters to give up all bad and evil habits. [The above advice will, insha-Allah, make a Muslim,conscious of Deen, quit the habit. To the others, all the arguments by anti-smoking activists should be sufficient.] [1] Tirmidhi, Ibn Majah [2] Insha-Allah : Allah Willing (This is said when intending to do something) [3] Masha-Allah: As Allah willed (This is said when expressing appreciation or congratulation) [4] To Allah we belong and to Him is our return. (This is said when some loss occurs) [5] Alhamdulillah: All Praise is due to Allah [6] JazakAllah: May Allah reward you. (This is said when expressing gratitude to someone) [7] Durood: Seeking Allah’s Blessings on Nabi ﷺ. [8] Salaam: Salutation to Nabi ﷺ . [9] Musallies: The persons performing the Salaah. [10] Ambiyaa: Messengers of Allah Ta'ala [11] Jibra`eel: The Archangel who conveyed Divine Revelation to Rasulullah ﷺ [12] Ibaadat : Worship Source

CRITERIA TO DETERMINE THE AUTHENTICITY OF A SCHOLAR In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. a) It is important for every Muslim to ensure his source of Deenī knowledge is sound and reliable. The great Imām from the Tābi‘īn, Muhammad ibn Sīrīn (d. 110 H) – may Allah Ta‘ālā have mercy on him – said: إن هذا العلم دين فانظروا عمن تأخذون دينكم “Verily, this knowledge is religion, so be cautious of whom you take your religion from.” (Sahīh Muslim) [1] A similar statement was narrated from the Sahābī, Abū Hurayrah (radiyAllāhu ‘anhu), and the Tābi‘ī, Qatādah (rahimahullāh). [2] In general, the person from whom you take your religious knowledge should be someone who adheres to the Sunnah of Nabī (sallAllāhu ‘alayhi wasallam) in creed and conduct, and to the path of the noble Sahābah (ridwānullāhi ta‘ālā ‘alayhim ajma‘īn). Nabī (sallAllāhu ‘alayhi wasallam) defined the group that is on haqq (truth) from his ummah as those that hold fast to “what I and my companions are upon.” [3] The name with which this methodology has become known is: “Ahlus Sunnah wa l-Jamā‘ah” – adherents of the Sunnah and the Group, meaning, the Sahābah. The great Faqīh from the Tābi‘īn, Ibrāhīm al-Nakha‘ī (d. 96 H), said, in describing the practice of the scholars of his time: كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى سمته وإلى صلاته وإلى حاله ثم يأخذون عنه “When they would come to a man to take (religious knowledge) from him, they analysed his conduct, his Salāh and his state, and then [if these were to standard], they took from him.” [4] Furthermore, the person from whom you take religious knowledge should be of sound character and a person of piety. The great hadith scholar, Yahyā ibn Ma‘īn (d. 233 H), said: آلة الحديث الصدق والشهرة والطلب وترك البدع واجتناب الكبائر “The apparatus of hadith (and religious knowledge) is integrity, recognition (amongst the scholars), pursuit (of Deenī knowledge), abandonment of bid‘ahs and avoidance of major sins.” [5] Some of the criteria we advise you to look for in order to assess whether a particular person should be regarded as a trustworthy and accepted scholar from whom to take knowledge of Deen are the following: - He does not violate the laws of Sharī‘ah. For example, he does not attend events in which there is intermingling of sexes, he does not cut his beard short, he does not listen to music, he does not keep pictures of living things etc. - He is a graduate of a reputable and accepted institute of Shar‘ī studies. - He adheres to one of the four mazhabs of fiqh, namely, the mazhabs of Imam Abu Hanīfah, Imam Malik, Imam al-Shāfi‘ī and Imam Ahmad ibn Hanbal. - He has sound positions in ‘Aqīdah that are in accordance with what has been established by the scholars of Ahlus Sunnah, like Imam al-Tahāwī, Imam al-Nasafī and others. - He is not a person of bid‘ah. That is, he does not hold any baseless religious beliefs, nor does he engage in any practical innovation in religion. - He is recognised and approved by the ‘ulamā’ of Ahlus Sunnah wa l-Jamā‘ah, and those ‘ulamā’ who are moderate and known for their taqwā. And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Askimam

Prescription for Lustful Gazes Bismillahir Rahmaanir Raheem Lustful gazes have become an epidemic with consequences that are so far-reaching, to the point of crippling one’s spirituality, weakening one’s Imaan, sometimes even to the extent of losing one’s Imaan - for a pretty face or a handsome face.(May Allah Ta’ala protect us all). More and more Muslim brothers and even sisters write, after realizing or experiencing the effects of the ‘bitter-sweet’ poison of evil glancing: They want an antidote; they want desperately to escape their habit – before they totally self-destruct; because their habit of casting lustful gazes landed them in the gutters of immorality and they have had to then contend with disgrace, humiliation and sometimes a life-long stigma. …But they find themselves weak in the face of the demands of their nafs. And the nafs, by nature, enjoys the forbidden, and is never satisfied even on fulfilment of its demands. It is very much like the salty water of the ocean: it increases thirst and does not quench thirst. So for those who find themselves weak in lowering their gazes from Haraam, they should now use their gazes – the invaluable gift of sight - in carefully reading the following prescription, for cure. Alhamdulillah, if followed, lowering the gaze will become second nature and a person will reach a stage where he will not even care if Miss Universe is passing in front of him …because he would have tasted the sweetness of Imaan, and would know the lofty experiences that come on pleasing Allah Ta’ala. To cast an evil gaze will then be most indecent and shameful for him. The person will now know better than to disgrace himself, destroy the tranquility and Sukoon of his heart and exchange the sweet pleasure of Allah Ta’ala’s love for what will inevitably become dust. He says, as my Shaykh, Hadhrat Moulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘alayh) said in poetry: “I will not look, I will not look, Never will I look at one, Looking upon whom, Displeases my Rabb (Allah Ta’ala).” Whilst beauty is an attribute that charms and captivates any heart; if it is that which Allah Ta’ala has declared as forbidden, it not only destroys the peace of the heart, it lays to waste the very substance of Imaan that resides in the heart. Therefore, Allah Ta’ala, addresses both the believing men and believing women: “Tell the believing men to lower their gaze (from looking at that which is Haraam) and to be modest (i.e. to protect themselves from prohibited deeds like adultery and fornication, etc.). That is purer for them. Verily Allah is Aware of what they do.” “And tell the believing women to lower their gaze(from looking at that which is forbidden)and to be modest (i.e. to protect themselves from prohibited deeds like adultery, fornication, etc.) and not to show off their beauty except only that which is apparent and let them wear their head-coverings over their bosoms…” [Surah An-Nur 24 : 30/ 31] The absolute wisdom and beauty inherent in these injunctions of Allah Ta’ala, of lowering the gaze, guarding ones modesty (and adopting the full Hijaab for women), is that a person will remain far removed from the crime of Zina(adultery / fornication), as well as the stepping stones to Zina. All those actions that lead to the commission of sin are, like the sin itself, absolutely forbidden. Like Zina is forbidden, so too are all those actions that will inevitably lead to Zina. Therefore, Allah Ta’ala says: “And come not near to Zina. Verily it is a shameful and evil path” [Surah Al- Isra 17 : 32] Evil glancing is the very inception to Zina. By lowering the gaze, we curtail furthering our evil desires. These injunctions of Allah Ta’ala are a protection from sin and should be appreciated by practical implementation. It is not impossible to lower the gaze from Haraam, as some say. …If we have the ability to look up, we also have the ability to look down or turn our gazes away. We open our eyes and we close our eyes. …So what is it difficult to look down or look away when we see a pretty face, accidentally? …More especially when that pretty face will result in: - The heart burning with restlessness, - Darkness filling the heart, - The Noor of the heart and the Noor of the face being lost. - Earning the displeasure of Allah Ta’ala - Inviting the Curses of Allah Ta’ala. All that is required is a little courage. If we are bold to displease Allah Ta’ala in His Presence, then this proves adequately that we can be bold enough and displease nafs and shaytaan instead. We have courage and need to re-channel it to earn His Pleasure. Our respected Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘alayh) had mentioned that if a person is a lover of sweets and he is informed that in a certain district, there are many, many sweet shops, the person naturally feels happy because he will be able to enjoy sweetness any time he so wishes. ...Allah Ta’ala’s promise on lowering the gaze issweetness of Imaan… In a Hadeeth-e-Qudsi, Allah Ta’ala says: “Verily evil glancing is an arrow from the poisonous arrows of Shaytaan. Whosoever fears Me (Allah) and refrains from it will receive from Me such Imaan, the sweetness of which he will taste (feel) in his heart.”[1] So we should consider the occasions, when we are in public areas and other venues, where there may be many strange women present, as an opportunity of lowering the gaze and enjoying and savouring the sweetness of Imaan. Of course, this should not be misconstrued to mean that we visit those places where there is temptation. Where there is mud, even an elephant can slip. At such a time – when the desire is strong to cast that evil gaze, immediately strike a deal with Allah Ta’ala. Say: “O Allah, it is solely for Your Pleasure and out of Love for You that I am restraining myself from casting these evil gazes, even though my nafs and heart desire to derive forbidden pleasure in this. …O Allah, I am placing Your Pleasure before my pleasure and am hopeful of the fulfillment of Your Promise, of granting the sweetness of Imaan to the one who lowers his gaze from Haraam.” In another Hadeeth mentioned in Mishkaat Shareef, Rasulullah (Sallallaahu ‘alayhi wasallam) said: “When anyone’s eyes fall on a pretty girl and he immediately casts his gaze away from her, Allah grants him the Divine Guidance towards such Ibaadah, the ecstasy of which he feels in himself.” Moreover, if a person is married, then keep in mind that Allah Ta’ala has given a wife who is Halaal. It is great ingratitude that a person would choose to look at and fantasize over Haraam women, when blessed with a Halaal wife. This will inevitably result in dissatisfaction, unhappiness and even criticism of one’s wife and will open the doors of marital misery. Lustful glancing is infidelity and a violation of the rights of one’s spouse. …Would any well-balanced, sound-minded person like that his wife casts evil gazes at other men, and fantasizes about them? …So similarly, she too will not like that her husband engages in such disloyalty and betrayal. Of course, the same is applicable to women. Many women, including married women, complain of their weakness of admiring men. Always keep in mind that casting lustful gazes means casting those gazes at someone’s daughter, mother, sister, wife, etc. Would anyone of us like that someone does the same to our wives, our daughters, our mothers or our sisters? ...No. If we respect strange women by lowering our gazes and keeping our hearts free of evil passions and lust, Insha-Allah, Allah Ta’ala will protect our womenfolk from those who have sick hearts and minds. Otherwise they will also be subjected to the same evil from strange men. None of us would be happy with that. Rasulullah (Sallallaahu ‘alayhi wasallam) said:“Allah curses the one who looks and the one at whom the gaze is directed (i.e. the one who was responsible for attracting the attention of a ghair-mahram).” The La`nah (curse) of Allah Ta’ala is no trivial and insignificant matter, to be taken in the light-hearted manner we do. A person tagged with the label of the ‘La`nah’ of Allah Ta’ala is denied His Mercy and deprived of His proximity, until he repents thereof, firmly intending not to indulge in such Haraam pleasure again. If not, then this evil habit of lustful gazes paves the path of disgrace. May Allah Ta'ala save us all. Furthermore, by developing the love and fear of Allah Ta’ala, it becomes extremely easy to restrain oneself from sin. Taqwa and the conscious awareness of Allah Ta’ala’s presence are a protection, security and barrier from sin. These beautiful qualities are easiest acquired from the company of the Auliya Allah (Friends of Allah Ta’ala). Mullah Ali Qaari(Rahmatullah ‘alaih) had given the following definition of Hayaa (Modesty): ‘The ‘Haqeeqat’ of Hayaa is that your Maula (Master, Allah Ta’ala) must not find you in that place which He has forbidden.”…or indulging in that which He has forbidden. The conscious awareness of Allah Ta’ala prevents us from committing sins. Ultimately, if we lower our gazes, we guard our hearts from evil desires and lust, and we also guard our minds from Haraam fantasizing – and Allah Ta’ala blesses our hearts with the sweetness of Imaan. Just one small action of lowering the gaze or turning the gaze in another direction and major problems are solved, and the net result is the Supreme Bounty of Allah Ta’ala’s pleasure, the sweetness of Imaan, peace and contentment! This is indeed a wonderful exchange for such a small deed. May Allah Ta’ala grant us the Taufeeq of 100% obedience and bless us with the sweetness of Imaan. [1] Kanzul-Ummaal Source

Question : There are some people who say that it is permissible for a female to look at the face of a male religious preacher for the purpose of barakah. What do you advise? Answer: Bismillahi Ta’ala, Assalamu Alaikum Warahmatullah, Allah Subhanahu Wa Ta’ala has mentioned in Surah Nur: { وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ} [النور: 31] And say to mu’minaat to lower their gazes.. While explaining this ayah Allama Shihabud Deen al Alusi rahimahullah has mentioned from Ibn Hajar al Makki rahimahulla that, just as it is haram for a man to look at a woman, it is also haram for her to look at him even though it is without shahwah and there is no fear of fitna. Other scholars have opined that if she sees at the man with shahwah, then it will be haram and if she sees without shahwah then it will not be haram. Ofcourse to lower ones gaze from the non-mahram is better and most preferred. Also remember that Rasulullah salallahu alayhi wasallam asked womenfolk to do hijab even from a blind person. When they said that a blind person cannot see them, he simply reminded them that although the blind is unable to see them, yet they perfectly able to see the non-mahram man. Hence they should adorn their hijab from him nonetheless. What we understand from such brief snippets is that there is severe danger in disregarding the optimum and most preferred stance. One may feel that their act is in concordance of Islam, and become oblivious of the plot of shaytan. Seeking the face of an Alim to gain barakah is nothing but a plot of shaytan to lure one into going towards the doubtful areas. The injunctions of Quran are to safeguard our modesty and chastity. Security is in staying within the bounds and not traversing close to doubtful areas. Today, one will seek barakah from looking at his face, then soon enough shaytan will lure her into thinking about the sheikh. After all, what wrong could there be to remember a pious person, it will only remind oneself to do good. And before one knows it the person will spend secluded times thinking and fantasizing about the sheikh.Do not think that such things are farfetched. Such deviousness has happened before, and shaytan does not rest from spinning such webs to catch innocent muslims. It has become an increasing fad to adopt one particular sheikh of likeness, and then sit at length on youtube watching his videos. When they come to one’s city, girls leave the sanctuary of their homes, to take this very blessing from the company of these mashayikh. The Shuyookh may not have any ill intentions. The girls may also be void of any ill intentions, but the precursor of shaytan is laid out. Such unfortunate incidents came to light a couple of years back where girls openly admitted having crushes and fantasizing of marrying some shuyookh they felt infatuated with. Obviously, they did not start out as infatuation. The devious plot of shaytan works behind the scenes. The end result is worldly disrespect, spiritual death and distance from the Qurb of Allah and His Rasool salallahu alayhi wasallam. The very thing which one seeks, becomes the most distant mirage. May Allah save us all, Ameen. I advise you to stick to the strict code of chastity by restricting your interaction to the opposite gender to bare minimum. While it may be juristically permissible for you to look at the face of a male, avoidance and abstaining from certain permissible acts to attain security and chastity is the essence of Taqwa. All that you seek, barakah, taqarrub (proximity) to Allah, obedience on commandments of deen, love fore the beloved Habeeb salallahu alayhi wasallam, and pure chastity, can all be achieved without having to look at some Sheikh. Allah Ta’ala has declared in the Qur’an: {تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ} [الملك: 1، 2] Glorified is He in whose hand is the kingdom and He is able over everything. He is the one who has created death and life so that He may test you all, which of you will be the best in your deeds, and He is All Might, Oft Forgiving. It is our test, as to how good we make our choices to be. Those who pass in the test will gain His pleasure, and those who loose will have to face His displeasure. And we seek refuge from His displeasure. Ameen. Wallahu A’lam, Mufti Faisal al-Mahmudi وَقُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ فلا ينظرن إلى ما لا يحل لهن النظر إليه كالعورات من الرجال والنساء وهي ما بين السرة والركبة، وفي الزواجر لابن حجر المكي كما يحرم نظر الرجل للمرأة يحرم نظرها إليه ولو بلا شهوة ولا خوف فتنة، نعم إن كان بينهما محرمية نسب أو رضاع أو مصاهرة نظر كل إلى ما عدا ما بين سرة الآخر وركبته. والمذكور في بعض كتب الأصحاب إن كان نظرها إلى ما عدا السرة والركبة بشهوة حرم وإن بدونها لا يحرم نعم غضها بصرها من الأجانب أصلا أولى بها وأحسن، فقد أخرج أبو داود والترمذي وصححه. والنسائي. والبيهقي في سننه عن أم سلمة أنها كانت عند رسول الله صلّى الله عليه وسلّم وميمونة قالت: فبينما نحن عنده أقبل ابن أم مكتوم فدخل عليه الصلاة والسلام فقال رسول الله صلّى الله عليه وسلّم: احتجبا منه فقلت: يا رسول الله هو أعمى لا يبصر قال: أفعمياوان أنتما ألستما تبصرانه؟، واستدل به من قال بحرمة نظر المرأة إلى شيء من الرجل الأجنبي مطلقا، ولا يبعد القول بحرمة نظر المرأة المرأة إلى ما عدا ما بين السرة والركبة إذا كان بشهوة ولا تستبعد وقوع هذا النظر فإنه كثير ممن يستعملن السحاق من النساء والعياذ بالله تعالى (تفسير الألوسي – روح المعاني (9/ 334)) qafila.org

Questions One and Two: What is your opinion on an extensive journey (shadd al-rihal) to visit the master of all beings – upon him the most excellent of salutations and greetings and upon his progeny and his companions? Which of the two matters is more desirable to you and more virtuous according to your mashayikh for the visitor: does he intend at the time of travelling for visiting to visit him – upon him be peace – or does he intend the mosque also? The Wahhabis have said that the traveller to Madinah must not intend (visiting anything) besides the Prophetic Mosque. Answer: According to us and according to our mashayikh visiting the grave of the master of the Messengers – my soul be his sacrifice – is from the greatest of nearing acts and the most important of rewarded acts and the most fruitful in attaining degrees, rather is close to the obligations, even if its acquisition is by extensive journeying and expending health and wealth and one intends at the time of travel to visit him – upon him a million greetings and peace – and he intends along with it visiting his mosque – Allah bless him and grant him peace – and other than it from the plots of land and noble sites, rather the preferred [intention] is what the valiant ‘Allamah Ibn al-Humam said that is to only intend visiting his grave – upon him blessing and peace – and then visit the mosque once he arrives, because in that is greater respect and admiration of him – Allah bless him and grant him peace – and this agrees with his – Allah bless him and grant him peace – saying, “Whoever comes to me as a visitor, no need driving him but visiting me, it is a duty upon me that I become an intercessor for him on the Day of Resurrection.” Such was transmitted by the great Gnostic Mulla Jami that he separated the visit from Hajj, and this is closer to the path of the lovers. As for what the Wahhabis said that the traveller to the illuminated city – on its resident a million greetings – does not intend but the noble mosque, adducing as evidence his – upon him blessing and peace – saying “Do not extensively journey but to three mosques,” it is rejected because the hadith does not indicate prohibition at all, rather, if a possessor of understanding were to consider carefully, he would know that by indication of the text it proves the permissibility [of intending to visit the grave], because the rationale (‘illah) for which the three mosques are excluded from the generality of mosques and plots of land is the excellence specified to them, and such [excellence] is found in more abundance in the noble plot of land [where he is buried], for the noble plot of land and the lofty area which joins his – Allah bless him and grant him peace – limbs is more virtuous absolutely than even the Ka‘bah and the Throne and the Seat as stated by our jurists – Allah be pleased with them, and since the mosques are excluded due to this special excellence, it is more worthy, and then again more worthy, that the blessed plot of land be excluded for that absolute excellence. The issue as we mentioned, rather in more detail than it, was expressed by our shaykh, the great scholar, the sun of the practicing ‘ulama, Mawlana Rashid Ahmad al-Gangohi – Allah sanctify his mighty secret – in his treatise Zubdat al-Manasik on the virtue of visiting the illuminated city, and it has been printed several times. Also on this noble subject is a treatise by the shaykh of our mashayikh, Mawlana Mufti Sadr al-Din al-Dihlawi – Allah sanctify his mighty secret – in which he erected a terrible calamity against the Wahhabis and those who agree with them, and he produced definite proofs and shinning evidences which he called Ahsan al-Maqal fi Sharh Hadith La Tashuddu al-Rihal, [which is] printed and well-known, so that should be referred to. And Allah – Exalted is He – knows best. Excerpt taken from: Al-Muhannad ala ‘l-Mufannad

The article has been removed (temporarily) by the website after been notified about some of the fabricated narrations.

QUESTION: What do you suggest for Debt ? Sometimes, become very tensed if I die before repaying? I also wish to go for Hajj with my Wife, parents-in-law and I wish to bear all the expenses. Could you please suggest any Aamal so that Allah gives me the taufiq to be free from all Debts and also the ability to bear the Hajj expenses of my loved ones? ANSWER: In the Name of Allah, the Most Gracious, The Most Merciful. Your concern of paying off your debts is praiseworthy. One should adopt all possible means to pay ones debts. This includes making adjustments in ones standard of living and abstaining from extravagancy. The following duas that are underlined are effective in reducing ones debts; 1. Abu Saeed radhi allahu anhu narrates that once Nabi sallallahu alayhi wa sallam came into the masjid and found one man amongst the Ansaar, who was known as Abu Umama. He asked, O Abu Umama, what is wrong that I am seeing you seated in the masjid at an unusual time (a time not of salaah). He replied, grief that has struck me and debts O Messenger of Allah. Nabi sallalahu alayhi wa sallam asked, should I not teach you such words if you recite them Allah will relieve you from your grief and make it easy for you to pay your debts? He replied, sure O Rasulullah. He said say; اللهُم إني أعوذُ بكَ مِن الهَم والحَزَن، وأعوذُ بكَ مِن العَجزِ والكسَل، وأعوذُ بك مِن الجُبن والبُخلِ، وأعوذُ بكَ مِن غلَبةِ الدين وقهْر الرجال in the morning and evening. He says that I did so and Allah removed my grief and helped me in paying off my debts. Translation; O Allah I seek refuge in you from grief and sorrow, I seek refuge in you from being incapable and lazy, I seek refuge in you from an overwhelming debt and subjugation of men. (Abu Dawood) 2. A man came to Ali radhi allahu anhu seeking help to pay of his debt which he owes his master. He replied, should I not teach you such words which Rasulullah salallahu alayhi wa sallam thought me, if you have a debt the like of Mt Sabeer then too Allah will (by means of these words) help you fulfil your debt. Say; اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ، وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ Translation;O Allah suffice me with Halaal (keep me away from Haraam), with your grace make me independent from all besides you. (Mustadrak lil Haakim) And Allah Taala Knows Best. Hussein Muhammad. Student Darul Iftaa Tanzania Checked and Approved by: Mufti Ebrahim Desai. •┈┈┈┈┈┈┈• Darul Iftaa Mahmudiyyah Durban, South Africa Tel: +27 (0) 31 207 5772 Email: [email protected] Website: www.daruliftaa.net | www.askimam.org Telegram Channel: @Darul_iftaa Twitter: @Darul_iftaa WhatsApp: +27 73 993 2125

PRACTICAL SOLUTIONS AND ADVICES FOR THOSE WHO ARE CONCERNED ABOUT A GAMBLER: In the case of helping those we love - use hikmah. Whenever we confront a situation where a person is engaging in something we know to be haraam, the best way to approach them is through the example set for us by Rasulullah (sallallahu alayhi wa sallem). A person came to Rasulullah (sallallahu alayhi wa sallem) after alcohol was prohibited and asked him (salallahu alaihi wa sallem) for permission to drink. Rasulullah (sallallahu alayhi wa sallem) first asked him: "are you always truthful?" The man replied: "yes." Then Rasulullah (sallallahu alayhi wa sallem) asked him: "do you always pray your salaah?" Again, the man replied: "yes." Rasulullah (sallallahu alayhi wa sallem) advised him to continue telling the truth and praying his salaah; he (sallallahu alayhi wa sallem) did not tell him to stop drinking nor did he give him permission to continue. The man continued and every time he came to the masjid for salaah, he would leave his bottle outside and on his way out, he would get his bottle. After a while, the man said to himself "why should I keep taking the bottle with me, I'll just leave it at home." So he did. After some more time, and because he was truthful and he was keeping good company by continuing with his salaah at the masjid, he stopped drinking. Insha'Allah we can take a lesson from this as well in that when we want to help our loved ones and friends who may be struggling with such an addiction, we can have hikmah, recognize their strengths, invite them to places where they will have good company and refrain from labeling them as "sinners" (verbally or otherwise) or continually pointing out the "haraam" (verbally or otherwise) they are engaging in - now and again, we can make references but don't over do it. Insha'Allah over time, with good company, they will change. This is one way we can help our loved ones insha'Allah. Also, it is not a good idea to tackle such problems with a book or pamphlet about the issue - listing statistics, talking about the haraams, the consequences, etc. asking them to read it and leave. No, instead, talk to them - talk about Allah Ta'aala, talk about why we are Muslim, why we're here, talk about imaan, talk about the grave and how we're going to be there alone, talk about Jannah, lightly talk about Jahannam, etc. - stuff that will make him think. Insha'Allah, after a while and with good company, he or she will slowly leave it. FOR THOSE WHO GAMBLE: Many people have different sorts of addictions and they are not impossible to overcome when there is a will to overcome them. Remember that you won’t change overnight and you may often relapse and that’s because you are a human. When you relapse and make an error DON’T beat yourself up but make sincere Tawbah to Allah (SWT) and know that Allah (SWT) is the MOST MERCIFUL and wants to give you a fresh start. When you fall, get up and fight again. You owe that to yourself and your family. It isn’t difficult but you need some will power. 1) I suggest that you contact a local Shaykh in your area & discuss the matter with him personally. 2) You can also seek councilling to overcome your weakness. 3) You need to work on substitution i.e. its hard to give up something but it is relatively easier to substitue one habit for another at least in the beginning so figure out something HALAL that you like & enjoy doing & do it when you have the craving for gambling. 4) AVOID being alone & make good Muslim friends and be with them as much as possible...i.e. be in good company. 5) FIGHT IT when you have the craving and REWARD yourself when you have successfully averted the calling of Shaytaan...also PUNISH yourself when you have fallen for the Shaytaan. 6) Cancel all your Credit Cards 7) Put your income in an “escrow” of a friend i.e. BORROW your own money as you need from a friend, family member (of trust) and this will SEVERELY CRUSH YOUR NAFS! Whenever you need your own money you will need to justify to this person and they give it to you. It will not give you a chance to spend your money on foolish endeavours. 8) If it is online: close each and every account you hold with any betting site online or elsewhere. Also, put ad-blockers on your computer and consider blocking all images to protect yourself from those images they use to draw you in. 9) If it is a physical space like a casino: don't even go near it. You know where it is, so avoid driving past it. Make the effort to alter your route to safeguard yourself and not be drawn in by all the flashy lights, colours, images etc. 10) Give your money to someone you trust, perhaps your mother, to hold onto it for you. 11) Give the amount you were planning to gamble away in charity instead. Everytime you want to gamble, give in charity instead. It is a transaction that never loses insha'Allah! 12) Go out in tabligh for a few weeks...a change in environment may help. 13) Fill your time up with activities that are beneficial and keep you busy. Find hobbies that are not destructive. 14) If you have someone you trust, call them for help/support every-time you get the urge to gamble. Let them be there to help talk you through the thoughts and out of them without actually going to gamble. 15) If stress seems to trigger the urge, then get physically active - exercise to relieve stress. 16) If it is thrill seeking that makes you want to gamble, then look for non-destructive yet thrilling activities like skydiving, dirt-biking, mountain climbing, ice-fishing. 17) If it is lonliness that takes you out to gambling sites, then sign up to volunteer your time for a good cause; there is never a shortage of activities our ummah can get involved in. Gambling is a problem that requires effort and dedication however, being human, we might falter from time-to-time - if you ever find yourself making mistakes or regressing, don't lose hope - just get right back up and keep trying. Make sincere tawbah and continue to strive. If it happens again, again make sincere tawbah and try even harder. If one strategy isn't working or isn't as effective despite sincere effort, try another strategy. Insha'Allah if not one, then another of the listed strategies will be helpful. With thanks to Sister Acacia and Brother Colonel Hardstone Back to table of contents

تنبیہات جلد اول اہم موضوعات اور من گھڑت روایات کی تحقیق مفتی عبد الباقی اخونزادہ صاحب دامت برکاتہم العالیہ(متخصص فی الفقه و العلوم الاسلامیة بنوری ٹاون/ مہتمیم جامعہ رضیہ الاسلامیہ للبنات http://www.besturdubooks.net/2017/07/07/tanbihaat/ Read Online Vol 01 Download Link 1 Vol 01 (4MB) Link 2 Vol 01 (4MB) پسند فرمودہ: مفتی سلمان منصورپوری صاحب

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استخارہ سنت کے مطابق کیجیے (دوسری و آخری قسط) دوسرے سے استخارہ کروانا رسول اللہ صلى الله عليه وسلم کی طرف سے ہدایت یہ ہے کہ جس کا کام ہو وہ خود استخارہ کرے، دوسروں سے کروانے کا کوئی ثبوت نہیں، جب حضور اقدس صلى الله عليه وسلم دنیا میں موجود تھے اس وقت صحابہ سے زیادہ دین پر عمل کرنے والا کوئی نہیں تھا اور حضور صلی اللہ علیہ وسلم سے بہتر استخارہ کرنے والا بھی کوئی نہ تھا لیکن آج تک کہیں یہ نہیں لکھا کہ کسی صحابی نے حضور صلی اللہ علیہ وسلم سے جا کر یہ کہا ہو کہ آپ میرے لیے استخارہ کردیجیے۔ سنت طریقہ یہی ہے کہ صاحب معاملہ خود کرے، اسی میں برکت ہے۔ لوگ یہ سوچ کر کہ ہم تو گناہ گار ہیں، ہمارے استخارے کا کیا اعتبار؟ اس لیے خود استخارہ کرنے کی بجائے فلاں بزرگ اور عالم سے یا کسی نیک آدمی سے کرواتے ہیں کہ اس میں برکت ہوگی، لوگوں کا یہ زعم اور یہ عقیدہ غلط ہے، جس کا کام ہو وہ خود استخارہ کرے خواہ وہ نیک ہو یا گناہ گار، دوسرے سے استخارہ کرانا اس کی کوئی حقیقت نہیں ہے۔ ہاں دوسروں سے کرالینا گناہ تو نہیں لیکن اس دعا کے الفاظ ہی ایسے ہیں کہ خود کرنا چاہیے“۔ استخارہ سے کس طرح رہنمائی ملے گی؟ حکیم الامت حضرت تھانوی رحمہ اللہ فرماتے ہیں کہ استخارہ کا صرف اتنا اثر ہوتا ہے کہ جس کام میں تردد اور شک ہو کہ یوں کرنا بہتر ہے یا یوں؟ یا یہ کرنا بہتر ہے یا نہیں؟ تو استخارے کے مسنون عمل سے دو فائدے ہوتے ہیں: 1-دل کا کسی ایک بات پر مطمئن ہوجانا۔ 2-اور اس مصلحت کے اسباب میسر ہوجانا۔ تاہم اس میں خواب آنا ضروری نہیں ۔(اصلاح انقلاب امت) استخارہ کے بارے میں چند کوتاہیاں اورغلط فہمیاں مفتی رشید احمد صاحب رحمہ اللہ فرماتے ہیں کہ: ”اب دیکھیے یہ(استخارہ) کس قدر آسان کام ہے مگر اس میں بھی شیطان نے کئی پیوند لگادیے ہیں: 1- پہلا پیوند یہ کہ دو رکعت پڑھ کر کسی سے بات کیے بغیر سو جاؤ، سونا ضروری ہے ورنہ استخارہ بے فائدہ رہے گا۔ 2- دوسرا پیوند یہ لگایا کہ لیٹو بھی دائیں کروٹ پر۔ 3- تیسرا یہ کہ قبلہ رو لیٹو۔ 4- چوتھا پیوند یہ لگایا کہ لیٹنے کے بعد اب خواب کا انتظار کرو، استخارہ کے دوران خواب نظر آئے گا۔ 5- پانچواں پیوند یہ لگایا کہ اگر خواب میں فلاں رنگ نظر آئے تو وہ کام بہتر ہوتا ہے، فلاں نظر آئے تو وہ بہتر نہیں۔ 6- چھٹا پیوند یہ لگایا کہ اس خواب میں کوئی بزرگ آئے گا بزرگ کا انتظار کیجیے کہ وہ خواب میں آکر سب کچھ بتادے گا، لیکن سوچنے کی بات یہ ہے کہ وہ بزرگ کون ہو گا؟ اگر شیطان ہی بزرگ بن کر خواب میں آجائے تو اس کو کیسے پتہ چلے گا کہ یہ شیطان ہے یا کوئی بزرگ؟ یاد رکھیے کہ ان میں سے کوئی ایک چیز بھی حدیث سے ثابت نہیں، بس یہ باتیں لکھنے والوں نے کتابوں میں بغیر تحقیق کے لکھ دی ہیں، اللہ تعالی ان لکھنے والے مصنّفین پر رحم فرمائیں“۔ (خطبات الرشید) باوضو ،قبلہ رخ اور دائیں کروٹ پر سونا نیندکے آداب میں سے تو ضرور ہے لیکن یہ ضروری نہیں کہ استخارہ رات کو سونے سے پہلے ان مذکورہ بالا شرائط کے ساتھ لازمی سمجھ کر کیا جائے۔ وقت کی کمی اور فوری فیصلے کی صورت میں استخارے کا ایک اور مسنون طریقہ سنت استخارے کا ایک تفصیلی طریقہ تو وہ ہوا جس کو ماقبل میں تفصیل سے بیان کردیا گیا لیکن قربان جائیے کہ رسول اللہ صلى الله عليه وسلم نے وقت کی کمی اور فوری فیصلے کی صورت میں بھی ایک مختصر سا استخارہ تجویز فرمادیا تاکہ استخارے سے محرومی نہ ہوجائے. ایسے موقع کے لیے خود نبی کریم صلى الله عليه وسلم نے ایک دعا تلقین فرمائی، وہ یہ ہے: اَللّٰہُمَّ خِرْ لِیْ وَاخْتَرْ لِیْ․ (کنز العمال) اے اللہ! میرے لیے آپ پسند فرما دیجیے کہ مجھے کون سا راستہ اختیار کرنا چاہیے، بس یہ دعا پڑھ لے، اس کے علاوہ ایک اور دعا حضور صلى الله عليه وسلم نے تلقین فرمائی ہے، وہ یہ ہے: اَللّٰہُمَّ اہْدِنِیْ وَسَدِّدْنِیْ․(صحیح مسلم) ترجمہ: اے اللہ! میری صحیح ہدایت فرمایے اور مجھے سیدھے راستے پر رکھیے۔ اسی طرح ایک اور مسنون دعا ہے: اَللّٰہُمَ اَلْہِمْنِیْ رُشْدِیْ․ (ترمذی) اے اللہ! جو صحیح راستہ ہے وہ میرے دل پر القا فرمادیجیے۔ ان دعاوٴں میں سے جو دعا یاد آجائے اس کو اسی وقت پڑھ لے، اور اگر عربی میں دعایاد نہ آئے تو اردو ہی میں دعا کر لو کہ اے اللہ! مجھے یہ کشمکش پیش آئی ہے، آپ مجھے صحیح راستہ دکھا دیجیے۔ رشتوں کے لیے استخارہ رشتہ کا معاملہ عام معاملات سے الگ ہے، یہ صرف اولاد کا کام نہیں بلکہ والدین کا کام بھی ہے، صحیح رشتہ کا انتخاب والدین ہی کرسکتے ہیں، یہ ان کی ذمہ داری ہے اور ان کومستقبل کے حوالے سے سوچنا پڑتا ہے کہ کہاں رشتہ کریں؟ اس لیے بہتر یہ ہے کہ جن لڑکوں یا لڑکیوں کی شادی کا مسئلہ ہے وہ خود بھی استخارہ کرلیں اور اگر ان کے والدین زندہ ہوں تو وہ بھی کرلیں۔ کتبہ راشد محمود عُفِیٙ عٙنْہ

استخارہ سنت کے مطابق کیجیے (پہلی قسط) استخارہ کا مطلب ہے کسی معاملے میں خیر اور بھلائی کا طلب کرنا، یعنی روز مرہ کی زندگی میں پیش آنے والے اپنے ہرجائز کام میں اللہ تعالی کی طرف رجوع کرنا اور اللہ سے اس کام میں خیر، بھلائی اور رہنمائی طلب کرنا ،استخارہ کے عمل کو یہ سمجھنا کہ اس سے کوئی خبر مل جاتی ہے تویہ بہت بڑی غلط فہمی ہے۔ استخارہ ایک مسنون عمل ہے، جس کا طریقہ اور دعا نبی صلى الله عليه وسلم سے احادیث میں منقول ہے۔حضور اکرم صلى الله عليه وسلم حضرات صحابہ کرام رضوان اللہ علیہم اجمعین کو ہرکام سے پہلے اہمیت کے ساتھ استخارے کی تعلیم دیا کرتے تھے، حدیث کے الفاظ پر غور فرمائیے: حضرت جابر بن عبد اللہ رضى الله تعالى عنه فرماتے ہیں کہ نبی اکرم صلى الله عليه وسلم کا ارشاد گرامی ہے: اذا ھم احدکم بالامر فلیرکع رکعتین من غیر الفریضة (بخاری) ترجمہ: جب تم میں سے کوئی شخص کسی بھی کام کا ارادہ کرے تو اس کو چاہیے کہ فرض نماز کے علاوہ دو رکعت نفل پڑھے۔ استخارہ کا مسنون اور صحیح طریقہ سنت کے مطابق استخارہ کا سیدھا سادہ اور آسان طریقہ یہ ہے کہ دن رات میں کسی بھی وقت (بشرطیکہ وہ نفل کی ادائیگی کا مکروہ وقت نہ ہو) دو رکعت نفل استخارہ کی نیت سے پڑھیں، نیت یہ کرے کہ میرے سامنے یہ معاملہ یا مسئلہ ہے، اس میں جو راستہ میرے حق میں بہتر ہو، اللہ تعالی اس کا فیصلہ فرمادیں۔ سلام پھیر کر نماز کے بعد استخارہ کی وہ مسنون دعا مانگیں جو حضور صلى الله عليه وسلم نے تلقین فرمائی ہے۔ اگرکسی کو دعا یاد نہ ہو توکوئی بات نہیں کتاب سے دیکھ کریہ دعا مانگ لے۔ اگر عربی میں دعا مانگنے میں مشکل ہو رہی ہو تو ساتھ ساتھ اردو میں بھی یہ دعا مانگے، بس! دعا کے جتنے الفاظ ہیں، وہی اس سے مطلوب ومقصود ہیں، وہ الفاظ یہ ہیں: استخارہ کی مسنون دعا اَللّٰہُمَّ اِنِّیْ أَسْتَخِیْرُکَ بِعِلْمِکَ، وَ أَسْتَقْدِرُکَ بِقُدْرَتِکَ، وَ أَسْأَلُکَ مِنْ فَضْلِکَ الْعَظِیْمِ، فَاِنَّکَ تَقْدِرُ وَ لاَ أَقْدِرُ، وَ تَعْلَمُ وَلاَ أَعْلَمُ ، وَ أَنْتَ عَلاَّمُ الْغُیُوْبِ․ اَللّٰہُمَّ اِنْ کُنْتَ تَعْلَمُ أَنَّ ہٰذَا الْأَمْرَ خَیْرٌ لِّیْ فِیْ دِیْنِیْ وَ مَعَاشِیْ وَ عَاقِبَةِ أَمْرِیْ وَ عَاجِلِہ وَ اٰجِلِہ ، فَاقْدِرْہُ لِیْ، وَ یَسِّرْہُ لِیْ، ثُمَّ بَارِکْ لِیْ فِیْہِ․ وَ اِنْ کُنْتَ تَعْلَمُ أَنَّ ھٰذَا الْأَمْرَ شَرٌ لِّیْ فِیْ دِیْنِیْ وَمَعَاشِیْ وَ عَاقِبَةِ أَمْرِیْ، فَاصْرِفْہُ عَنِّیْ وَاصْرِفْنِیْ عَنْہُ، وَاقْدِرْ لِیَ الْخَیْرَ حَیْثُ کَانَ ثُمَّ اَرْضِنِیْ بِہ․(بخاری،ترمذی) دعاکرتے وقت جب ”ہذا الامر“ پر پہنچے تو اگر عربی جانتا ہے تو اس جگہ اپنی حاجت کا تذکرہ کرے یعنی ”ہذا الامر “کی جگہ اپنے کام کا نام لے، مثلا ”ہذا السفر “یا ”ہذا النکاح“ یا ”ہذہ التجارة“یا ”ہذا البیع “کہے، اور اگر عربی نہیں جانتا تو ”ہذا الأمر“ ہی کہہ کر دل میں اپنے اس کام کے بارے میں سوچے اور دھیان دے جس کے لیے استخارہ کررہا ہے۔ استخارہ کتنی بار کیا جائے؟ حضرت انس رضى الله تعالى عنه ایک روایت میں فرماتے ہیں کہ آنحضرت صلى الله عليه وسلم نے مجھ سے فرمایا کہ انس! جب تم کسی کام کا ارادہ کرو تو اس کے بارے میں اللہ تعالی سے سات مرتبہ استخارہ کرو ، پھر اس کے بعد (اس کا نتیجہ) دیکھو، تمہارے دل میں جو کچھ ڈالا جائے، یعنی استخارے کے نتیجے میں بارگاہ حق کی جانب سے جو چیز القاء کی جائے اسی کو اختیار کرو کہ تمہارے لیے وہی بہتر ہے۔(مظاہر حق) بہتر یہ ہے کہ استخارہ تین سے سات دن تک پابندی کے ساتھ متواتر کیا جائے، اگر اس کے بعد بھی تذبذب اور شک باقی رہے تو استخارہ کاعمل مسلسل جاری رکھے، جب تک کسی ایک طرف رجحان نہ ہوجائے کوئی عملی اقدام نہ کرے۔ اس موقع پر اتنی بات سمجھنی ضروری ہے کہ استخارہ کرنے کے لیے کوئی مدت متعین نہیں، حضرت عمر رضی اللہ عنہ نے جو ایک ماہ تک استخارہ کیا تھا تو ایک ماہ بعد آپ کو شرح صدر ہوگیا تھا اگر شرح صدر نہ ہوتا تو آپ آگے بھی استخارہ جاری رکھتے۔(رحمة اللہ الواسعة) استخارہ کے خلاف کرنا ”دعائے استخارہ کا مطلب یہ ہے کہ اللہ تعالی سے دعائے خیر کرتا رہے، استخارہ کرنے کے بعد ندامت نہیں ہوتی اور یہ مشورہ کرنا نہیں ہے، کیونکہ مشورہ تو دوستوں سے ہوتا ہے، استخارہ سنت عمل ہے، اس کی دعا مشہور ہے، اس کے پڑھ لینے سے سات روز کے اندر اندر قلب میں ایک رجحان پیدا ہوجاتا ہے اور یہ خواب میں کچھ نظرآنا، یا یہ قلبی رجحان حجت شرعیہ نہیں ہیں کہ ضرور ایسا کرنا ہی پڑے گا، البتہ اس کے خلاف کرنا مناسب نہیں۔ کتبه راشد محمود عُفِیٙ عٙنْہ

FATAAWA ON SOME CONTEMPORARY GAMES CAN I PLAY CARDS IF THERE IS NO GAMBLING INVOLVED? Question As-salāmu 'alaykum If a group of people play games with playing cards, without gambling, is this still counted as haram? I have heard this is the case. Please explain in detail. Jzk. Wassalaam Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. It is Haram to play cards if gambling is involved. If gambling is not involved, then it will not be Haram. However, the nature of games played with cards entails a general ruling of dislike (Karahiyyat) as they contain elements of Haram such as animate pictures and the general association of cards with gambling. Such games distract one from Allah’s remembrance, and often prevent one from fulfilling his/her Shar’i duties.[1] Thus, one should abstain from playing cards even if it does not involving gambling.[2] And Allah Ta’āla Knows Best Abdullah ibn Mohammed Aijaz Student Darul Iftaa Baltimore, USA Checked and Approved by, Mufti Ebrahim Desai. [1] وَمِنَ ٱلنَّاسِ مَن يَشۡتَرِى لَهۡوَ ٱلۡحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيۡرِ عِلۡمٍ۬ وَيَتَّخِذَهَا هُزُوًا‌ۚ أُوْلَـٰٓٮِٕكَ لَهُمۡ عَذَابٌ۬ مُّهِينٌ۬ (Surah Luqman – Verse:6) Fataawa Darul Uloom Zakariyyah V.7/PG.632 [2] Fataawa Mahmudiyyah V.19/PG.536 Source ____________________________________________________________________________________________________________________________________________________ WHAT IS THE RULING ON CHESS IN ISLAM? Question is playing chess clearly prohibited in islam, please refer also Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh. All the Fuqaha(Jurists) and scholars of Islam are unanimous on the fact that if gambling is involved in chess, it is categorically prohibited as it will fall under the ambit of the verse: يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (5:90) “Oh you who believe, verily intoxicants, gambling (sacrificing on) stone alters (to other than Allah), and drawing arrows are defilement from the works of Shaytan. So avoid them so that you may be successful.” The same ruling applies to a person who, due to his playing, becomes negligent of his Salah or any other ordainments of Shariah.[1] If a person plays it without any of the aforementioned, it will be prohibitively disliked (makruhtahrimi). [2] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. [1] …أو يقامر بالنرد والشطرنج". لأن كل ذلك من الكبائر، وكذلك من تفوته الصلاة للاشتغال بهما، فأما مجرد اللعب بالشطرنج فليس بفسق مانع من الشهادة، لأن للاجتهاد فيه مساغا. )الهداية، ج3، ص123، دار احياء التراث العربي ( [2]وَيكرهُ اللّعب بالنرد وَالشطْرَنْجوَالْأَرْبَعَة عشر وكل لَهو لقَوْلهعَلَيْهِ السَّلَام مَا أَنا من دَد وَلَا الدَّد مني…وَهَذَا إِذا لم يكن فِيهِ قمارفَأَما إِذا كَانَ فِيهِ قمار فَهُوَ حرَام مَحْض لثُبُوت حرمته بِنَصّ )تحفة الفقهاء، ج3، ص344، دار الكتب العلمية ( وَيُكْرَهُ اللَّعِبُ بِالشِّطْرَنْجِ وَالنَّرْدِ وَثَلَاثَةَ عَشَرَ وَأَرْبَعَةَ عَشَرَ وَكُلُّ لَهْوٍ ما سِوَى الشِّطْرَنْجِ حَرَامٌ بِالْإِجْمَاعِ وَأَمَّا الشِّطْرَنْجُ فَاللَّعِبُ بِهِ حَرَامٌ عِنْدَنَا وَاَلَّذِي يَلْعَبُ بِالشِّطْرَنْجِ هل تَسْقُطُ عَدَالَتُهُ وَهَلْ تُقْبَلُ شَهَادَتُهُ فَإِنْ قَامَرَ بِهِ سَقَطَتْ عَدَالَتُهُ ولم تُقْبَلُ شَهَادَتُهُ وَإِنْ لم يُقَامِرْ لم تَسْقُطْ عَدَالَتُهُ وَتُقْبَلُ شَهَادَتُهُ ولم يَرَ أبو حَنِيفَةَ رَحِمَهُ تَعَالَى بِالسَّلَامِ عليهم بَأْسًا وَكَرِهَ ذلك أبو يُوسُفَ وَمُحَمَّدٌ رَحِمِهِمَا اللَّهُ تَعَالَى تَحْقِيرًا لهم كَذَا في الْجَامِعِ الصَّغِيرِ ) الفتاوى الهندية، ج5، ص352، دار الفكر ( ( وَ ) كُرِهَ تَحْرِيمًا ( اللَّعِبُ بِالنَّرْدِ وَ ) كَذَا ( الشِّطْرَنْجِ ) بِكَسْرِ أَوَّلِهِ وَيُهْمَلُ وَلَا يُفْتَحُ إلَّا نَادِرًا وَأَبَاحَهُ الشَّافِعِيُّ وَأَبُو يُوسُفَ فِي رِوَايَةٍ وَنَظَمَهَا شَارِحُ الْوَهْبَانِيَّةِ فَقَالَ : وَلَا بَأْسَ بِالشِّطْرَنْجِ وَهِيَ رِوَايَةٌ عَنْ الْحَبْرِ قَاضِي الشَّرْقِ وَالْغَرْبِ تُؤْثَرُ وَهَذَا إذْ لَمْ يُقَامِرْ وَلَمْ يُدَاوِمْ وَلَمْ يُخِلَّ بِوَاجِبٍ وَإِلَّا فَحَرَامٌ بِالْإِجْمَاعِ . ) رد المحتار، ج6، ص394، دار الفكر( ( قَوْلُهُ أَمَّا الشِّطْرَنْجُ فَلِشُبْهَةِ الِاخْتِلَافِ ) أَيْ اخْتِلَافِ مَالِكٍ وَالشَّافِعِيِّ فِي قَوْلِهِمَا بِإِبَاحَتِهِ ، وَهُوَ رِوَايَةٌ عَنْ أَبِييُوسُفَ ، وَاخْتَارَهَا ابْنُ الشِّحْنَةِ . أَقُولُ : هَذِهِ الرِّوَايَةُ ذَكَرَهَا فِي الْمُجْتَبَى وَلَمْ تَشْتَهِرْ فِي الْكُتُبِ الْمَشْهُورَةِ ، بَلْ الْمَشْهُورُ الرَّدُّ عَلَى الْإِبَاحَةِ ، وَابْنُ الشِّحْنَةِ لَمْ يَكُنْ مِنْ أَهْلِ الِاخْتِيَارِ سَائِحَانِيٌّ ، وَانْظُرْ مَا فِي شَرْحِ الْمَنْظُومَةِ الْمُحِبِّيَّةِ لِلْأُسْتَاذِ عَبْدِ الْغَنِيِّ ا هـ . ) رد المحتار، ج5، ص483، دار الفكر ( ( ولا من يقامربالشطرنج ) لأنه حرام . أما نفس اللعب لا يسقط العدالة لمكان الاجتهاد إلا أن تفوتهالصلاة أو يحلف عليه كذبا ) الاختيار لتعليل المختار، ج2، ص128، دار الكتب العلمية( أو يلعب بالنرد من غير شرط المقامرة أو تفويت الصلاة أو يقامر بالشطرنج أو تفوته الصلاة بسببه أي بسبب الشطرنج لظهور الفسق بتركه الصلاة وكذا بالمقامرة أما بدونهما لا يمنع العدالة لأن للاجتهاد فيه مساغا لقول مالك والشافعي بإباحته وهو مروي عن أبي يوسف واختارها ابن الشحنة إذا كان لإحضار الذهن واختار أبو زيد حله وفي النوازل سئل أبو القاسم عمن ينظر إلى لاعبه من غير لعب أيجوز فقال لن يصير فاسقا وقد سوى بين النرد والشطرنج في الكنز فقال أو يقامر بالنرد والشطرنج وليس كذلك والحاصل أن العدالة إنما تسقط إذا وجد واحد من خمسة القمار وفوت الصلاة بسببه وإكثار الحلف عليه واللعب به على الطريق أو يذكر عليه فسقا وإلا فلا بخلاف النرد فإنه مسقط مطلقا كما في البحر وإنما لم يذكر الثلاثة الأخيرة لأنها معلومة فلا تساهل في تركها ) مجمع الأنهر في شرح ملتقى الأبحر، ج2، ص199، دار إحياء التراث العربي ( وَيكرهُ اللّعب بالنرد وَالشطْرَنْج وَالْأَرْبَعَة عشر وكل لَهو ) الجامع الصغير وشرحه النافع الكبير لمن يطالع الجامع الصغير، ج1، ض482، عالم الكتب ( Source ____________________________________________________________________________________________________________________________________________________ CAN I PLAY LUDO AND DOES IT RESEMBLE CHESS? Question i want to ask about ludo game. is it haram or halal? many of arab ulama say this is haram, and giving tashbeh of ludo to shatranj which is mention in hades of muslim sharef (2260). can i ask my question in arabic or urdu, because i m not good in english Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The word found in the Sahīh of Imām Muslim (2260) is nardshīr which is commonly translated as backgammon. Shatranj refers to the popular game of chess. There are differences of opinion with regards to the ruling of chess. The prevailing opinion is that chess is impermissible to play.[1] We have not come across any explicit prohibition on Ludo. In principle, if any game or amusement which is not explicitly prohibited is free of the following, it will not be prohibited. [2][3][4] It must be devoid of all harām elements, such as gambling, cheating, swearing, etc. The game should not engross one to the extent that it leads to religious duties to be abandoned, such as prayer. If any of these conditions are violated, then playing such a game will be prohibited. And Allah Ta’āla Knows Best Tahmid Chowdhury Student Darul Iftaa New York, USA Checked and Approved by, Mufti Ebrahim Desai. [1] رد المحتار - ط. بابي الحلبي (6/ 394) ( بالنرد ) هو اسم معرب ويقال له النردشير بفتح الدال وكسر الشين والشير اسم ملك وضع له النرد كما في المهمات وفي زين العرب قيل إن الشير معناه الحلو وفيه نظر قالوا هو من موضوعات سابور ابن أردشير ثاني ملوك الساسانية وهو حرام مسقط للعدالة بالإجماع قهستاني قوله ( والشطرنج ) معرب شدرنج وإنما كره لأن من اشتغل به ذهب عناؤه الدنيوي وجاءه العناء الأخروي فهو حرام وكبيرة عندنا وفي إباحته إعانة الشيطان على الإسلام والمسلمين كما في الكافي قهستاني قوله ( في رواية إلخ ) قال الشرنبلالي في شرحه وأنت خبير بأن المذهب منع اللعب به كغيره قوله ( قاضي الشرق والغرب ) هو الإمام الثاني أبو يوسف لأن ولايته شملت المشارق والمغارب لأنه كان قاضي الخليفة هارون الرشيد شرنبلالية البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (7/ 91) (قوله أو يقامر بالنرد والشطرنج أو تفوته الصلاة بسببهما) ؛ لأن كل ذلك من الكبائر وظاهر تقييده بما ذكر استواء النرد والشطرنج وليس كذلك فإن اللعب بالنرد مبطل للعدالة مطلقا كما في العناية وغيرها للإجماع على حرمته بخلاف الشطرنج؛ لأن للاجتهاد فيه مساغا لقول مالك والشافعي بإباحته وهو مروي عن أبي يوسف كما في المجتبى من الحظر والإباحة واختارها ابن الشحنة إذا كان لإحضار الذهن واختار أبو زيد الحكيم حله ذكره شمس الأئمة السرخسي كذا في المحيط البرهاني وفي النوازل سئل أبو القاسم عمن ينظر إلى لاعبيه من غير لعب أيجوز فقال أخاف أن يصير فاسقا اهـ. وفيه إذا قامر به سقطت عدالته إجماعا وفيه الميسر اسم لكل قمار والحاصل أن العدالة إنما تسقط بالشطرنج إذا وجد فيه واحد من خمس القمار وفوت الصلاة بسببه وإكثار الحلف عليه واللعب به على الطريق كما في فتح القدير أو يذكر عليه فسقا كما في السراج الوهاج وإلا فلا بخلاف النرد فإنه مسقط لها مطلقا والنرد كما في المصباح لعبة معروفة وهو معرب اهـ. وفي القاموس أنه وضعه أردشير بن بابك ولهذا يقال النردشير اهـ. وفي فتح القدير ولعب الطاب في بلادنا مثله؛ لأنه يرمى ويطرح بلا حساب وإعمال فكر وكلما كان كذلك مما أحدثه الشيطان وعمله أهل الغفلة فهو حرام مطلقا. اهـ [2] http://pachisi.vegard2.net/ludo.html [3] كتاب النوازل ١٦/٥٤٣ مفتي سلمان منصوربوري كتاب الفتاوى ٦/١٦٠ أحسن الفتاوى ٨/٢٤٣ دیگر کھیل أحكام القرآن مفتي شفيع ٣/١٩٤ فتاوى محمودية ١٩/٥٣٦ [4] شرح النووي على مسلم (15/ 15) [2260] (من لعب بالنردشير فكأنما صبغ يده في لحم خنزير ودمه) قال العلماء النردشير هو النرد فالنرد عجمي معرب وشير معناه حلو وهذا الحديث حجة للشافعي والجمهور في تحريم اللعب بالنرد وقال أبو إسحاق المروزي من أصحابنا يكره ولا يحرم وأما الشطرنج فمذهبنا أنه مكروه ليس بحرام وهو مروي عن جماعة من التابعين وقال مالك وأحمد حرام قال مالك هو شر من النرد وألهى عن الخير وقاسوه على النرد وأصحابنا يمنعون القياس ويقولون هو دونه ومعنى صبغ يده في لحم الخنزير ودمه في حال أكله منهما وهو تشبيه لتحريمه بتحريم أكلهما والله أعلم الترغيب والترهيب للمنذري ت عمارة (4/ 49) [قال الحافظ]: قد ذهب جمهور العلماء إلى أن اللعب بالنرد حرام، ونقل بعض مشايخنا الإجماع على تحريمه، واختلفوا في اللعب بالشطرنج؛ فذهب بعضهم إلى إباحته لأنه يستعان به في أمور الحرب ومكائده لكن بشروط ثلاثة: أحدها: أن لا يؤخر بسببه صلاة عن وقتها. والثاني: أن لا يكون فيه قمار. والثالث: أن يحفظ لسانه حال اللعب عن الفحش والخناء، ورديء الكلام؛ فمتى لعب به، أو فعل شيئاً من هذه الأمور كان ساقط المروءة مردود الشهادة، وممن ذهب إلى إباحته سعيد بن جبير والشعبي، وكرهه الشافعي كراهة تنزيه، وذهب جماعات من العلماء إلى تحريمه كالنرد، وقد ورد ذكر الشطرنج في أحاديث لا أعلم لشيء منها إسناداً صحيحاً ولا حسناً، والله أعلم Source _____________________________________________________________________________________________________ IS MONOPOLY ALLOWED IN ISLAM? QUESTION: Monopoly is a game played for amusement in the United States. This game simulates dealing in real estate, United States style. It is not played for money, so there is no gambling. Simulated mortgages (riba) are part of the play, but there is no real money involved. Is playing Monopoly permissible? Please explain your answer. ANSWER: Hazrat Mufti Mahmood Saheb, the former Grand Mufti of India, mentioned the following principle by which games could be judged: That game would be permissible which is not an exclusive symbol (Shi-‘aar) of the Kuffaar or Fussaq, there is no condition of money being wagered on winning or losing and furthermore, by playing the game Deeni obligations are not left out, and there is nothing contrary to Shari’ah in it. Those games and sports whereby a person’s health is maintained and increased and the intention thereby is to become able-bodied against the enemies of Islâm and to acquire skills for Jihaad then by this intention, such sports and games will, in fact, be encouraged like in the case of horse riding and swimming. Mahmoodiyah (Vol. 15 Pg. 364-365) From this it could be understood that playing games like monopoly would be permissible, however spending ones valuable time on more fruitful pursuits would be preferred. and Allah Ta’ala Knows Best Ml. Husain Kadodia STUDENT: Darul Ifta CHECKED & APPROVED: Mufti Ebrahim Desai Source Back to table of contents

لوڈو کھیلنا؟ اسلام کی نظر میں انسان کی بامقصد زندگی کی بڑی اہمیت ہے ۔اس لئے اس نے لہو ولعب لغو وفضول کاموں سے اپنے ماننے والوں کو سختی سے روکا ہے۔جائز حد میں رہتے اور لغویات و فضولیات سے اجتناب کرتے ہوئے ہر امر کی اجازت دی گئی ہے۔قلب ،جسم ودماغ اور فکر وخیال کی تفریح وتازگی بخشنے کی بھی اسلام نے اجازت دی ہے۔اس مقصد کے لئے ہر ایسے کھیل کی اجازت ہے جو لہو ولعب لغو وفضول چیزوں پہ مشتمل نہ ہو۔جس سے نہ اللہ کے حقوق ضائع ہوتے ہوں نہ بندوں کے ۔جو تمام منہیات شرعیہ سے بھی پاک ہو ۔ جس کا نفع نقصان سے زیادہ ہو ۔ ان شرطوں کی رعایت کے ساتھ ہر کھیل کود کی اجازت ہے ۔ ہارجیت کی شرط اور حقوق اللہ اور حقوق العباد میں تفریط کے بغیر عادت بنائے بغیر کبھی کبھار صرف تفریح قلب کے لئے لوڈو کھیلنے کی گنجائش ہے۔ممانعت کی کوئی دلیل نہیں ہے۔لوڈو کی ممانعت پہ "النرد " اور "الشطرنج " والی روایات کا انطباق درست نہیں ، بَاب تَحْرِيمِ اللَّعِبِ بِالنَّرْدَشِيرِ 2260 حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ عَنْ سُفْيَانَ عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ لَعِبَ بِالنَّرْدَشِيرِ فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ وَدَمِهِ صحيح مسلم. كتاب الشعر وقال النووي في شرحه على مسلم قوله صلى الله عليه وسلم : ( من لعب بالنردشير فكأنما صبغ يده في لحم خنزير ودمه ) قال العلماء : النردشير هو [ ص: 417 ] النرد ، فالنرد عجمي معرب ، و ( شير ) معناه حلو . وهذا الحديث حجة للشافعي والجمهور في تحريم اللعب بالنرد . وقال أبو إسحاق المروزي من أصحابنا ، يكره ولا يحرم . وأما الشطرنج فمذهبنا أنه مكروه ليس بحرام ، وهو مروي عن جماعة من التابعين . وقال مالك وأحمد : حرام . قال مالك : هو شر من النرد ، وألهى عن الخير ، وقاسوه على النرد . وأصحابنا يمنعون القياس ، ويقولون : هو دونه . ومعنى ( صبغ يده في لحم الخنزير ودمه في حال أكله منهما ) وهو تشبيه لتحريمه بتحريم أكلهما . والله أعلم ۔ وأخرجه ابوداؤد برقم 4930 في الأدب. وأبن ماجه برقم 3763 في الأدب واحمد في مسنده برقم 22470۔ النرد چوسر کی طرح کا ایک کھیل جو دوہری بساط پر کھیلا جاتا ہے ایک ڈبیا میں کنکریاں یا پلاسٹک کی گوٹیں ہوتی ہیں اور دو نگ ہوتے ہیں جن کو ہلا کر جیسا نگ نکل آتا ہے اس کے مطابق کنکر یاں یا گوٹیں آگے بڑھائی جاتی ہیں۔ لوڈو سمیت ہر قسم کے کھیل کی اجازت مذکورہ بالا شرطوں کے ساتھ مشروط ہے ۔شرط کے فقدان کی صورت میں دیگر ممنوع کھیلوں کی طرح لوڈو کھیلنا بھی ممنوع وناجائز ہوگا۔ علامہ تقی عثمانی صاحب تحریر فرماتے ہیں وحاصل الکلام أن ترویح القلب وتفریحہ، وکذا تمرین البدن من الارتفاقات المباحۃ والمصالح البشریۃ التي لا تمنعہا الشریعۃ السمحۃ برأسہا، نعم تمنع الغلو والإنہماک فیہا بحیث یضر بالمعاش أو المعاد۔ (أحکام القرآن للتھانوي ۵؍۱۲۲، تکملۃ فتح الملہم ۴؍۴۳۴ مکتبۃ دار العلوم کراچی) ما شہدت التجربۃ بأن ضررہ أعظم من نفعہ، ومفاسدہ أغلب علی منافعہ، وأنہ من اشتغل بہا، ألہاہ عن ذکر اللّٰہ وحدہ عن الصلوات والمساجد التحق ذلک بالمنہي عنہ لاشتراک العلۃ، فکان حرامًا أو مکروہًا۔ (أحکام القرآن ۵؍۱۲۶، تکملۃ فتح الملہم ۴؍۴۳۵) در مختار میں ہے " هذا إذا لم يقامر ولم يداوم ولم يخل بواجب وإلا فهو حرام بالإجماع. (الدر المختار 396/6 ) واللہ اعلم بالصواب شکیل منصور القاسمی

Further Reading Addiction- Is there Hope? Addiction - Is There Hope.doc Perspectives on Drug Addiction in Islamic History and Theology Download pdf Back to table of contents

ALCOHOL- MORTALITY AND MORBIDITY Key facts¹ Worldwide, 3.3 million deaths every year result from harmful use of alcohol,² this represent 5.9 % of all deaths. The harmful use of alcohol is a causal factor in more than 200 disease and injury conditions. Overall 5.1 % of the global burden of disease and injury is attributable to alcohol, as measured in disability- adjusted life years (DALYs).³ Alcohol consumption causes death and disability relatively early in life. In the age group 20 – 39 years approximately 25 % of the total deaths are alcohol-attributable. There is a causal relationship between harmful use of alcohol and a range of mental and behavioural disorders, other noncommunicable conditions as well as injuries. The latest causal relationships have been established between harmful drinking and incidence of infectious diseases such as tuberculosis as well as the course of HIV/AIDS. Beyond health consequences, the harmful use of alcohol brings significant social and economic losses to individuals and society at large. Alcohol is a psychoactive substance with dependence-producing properties that has been widely used in many cultures for centuries. The harmful use of alcohol causes a large disease, social and economic burden in societies. Alcohol impacts people and societies in many ways and it is determined by the volume of alcohol consumed, the pattern of drinking, and, on rare occasions, the quality of alcohol consumed. In 2012, about 3.3 million deaths, or 5.9 % of all global deaths, were attributable to alcohol consumption. The harmful use of alcohol can also result in harm to other people, such as family members, friends, co-workers and strangers. Moreover, the harmful use of alcohol results in a significant health, social and economic burden on society at large. Alcohol consumption is a causal factor in more than 200 disease and injury conditions. Drinking alcohol is associated with a risk of developing health problems such as mental and behavioural disorders, including alcohol dependence, major noncommunicable diseases such as liver cirrhosis, some cancers and cardiovascular diseases, as well as injuries resulting from violence and road clashes and collisions. A significant proportion of the disease burden attributable to alcohol consumption arises from unintentional and intentional injuries, including those due to road traffic crashes, violence, and suicides, and fatal alcohol-related injuries tend to occur in relatively younger age groups. The latest causal relationships are those between harmful drinking and incidence of infectious diseases such as tuberculosis as well as the course of HIV/AIDS. Alcohol consumption by an expectant mother may cause fetal alcohol syndrome and pre-term birth complications. Factors affecting alcohol consumption and alcohol-related harm A variety of factors have been identified at the individual and the societal level, which affect the levels and patterns of alcohol consumption and the magnitude of alcohol-related problems in populations. Environmental factors include economic development, culture, availability of alcohol, and the comprehensiveness and levels of implementation and enforcement of alcohol policies. For a given level or pattern of drinking, vulnerabilities within a society are likely to have similar differential effects as those between societies. Although there is no single risk factor that is dominant, the more vulnerabilities a person has, the more likely the person is to develop alcohol-related problems as a result of alcohol consumption. Conceptual causal model of alcohol consumption and health outcomes The impact of alcohol consumption on chronic and acute health outcomes in populations is largely determined by 2 separate but related dimensions of drinking: the total volume of alcohol consumed, and the pattern of drinking. The context of drinking plays an important role in occurrence of alcohol-related harm, particularly associated with health effects of alcohol intoxication, and, on rare occasions, also the quality of alcohol consumed. Alcohol consumption can have an impact not only on the incidence of diseases, injuries and other health conditions, but also on the course of disorders and their outcomes in individuals. There are gender differences in alcohol-related mortality, morbidity, as well as levels and patterns of alcohol consumption. The percentage of alcohol-attributable deaths among men amount to 7.6 % of all global deaths compared to 4.0 % of all deaths among women. Total alcohol per capita consumption in 2010 among male and female drinkers worldwide was on average 21.2 litres for males and 8.9 litres of pure alcohol for females. Footnotes Based on the Global status report on alcohol and health 2014. The Global strategy refers only to public-health effects of alcohol consumption, without prejudice to religious beliefs and cultural norms in any way. The concept of “harmful use of alcohol” in this context is different from “harmful use of alcohol” as a diagnostic category in the ICD-10 Classification of Mental and Behavioural Disorders (WHO, 1992). The disability-adjusted life year (DALY) extends the concept of potential years of life lost due to premature death to include equivalent years of "healthy" life lost by virtue of being in states of poor health or disability. Source: http://www.who.int/mediacentre/factsheets/fs349/en/ Back to table of contents