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Revelation of Qur’an
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RAJAB - RAMADAN 1437 MAY - JULY 2016
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q THE MECHANICS OF REVELATION 2-4 q NAAT WITH TRANSLATION BY ALA HAZRAT 5 qASF PROJECT STARTS 6-7 qWORD SEARCH 8 q QUESTION & ANSWERS 9-12
‘I saw Jibreel while he had six hundred wings and a colorful array of pearls and rubies falling from the feathers of his wings.’ - Prophet Muhmmad
Is it permissible to brush your teeth with toothpaste whilst fasting? Special Ramadan QnA
Lobsters ???
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Ramadan MUBARAK
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RAJAB - RAMADAN 1437 MAY - JULY 2016
TOWARDS UNDERSTANDING THE MECHANICS OF REVELATION Excerpt from “The History & Compilation of the Qur’an” By Shaykh Faheem (of the Islamic Lifestyle Solutions) Since the Qur’an was revealed via a process known as revelation, it is only logical that the student of the Qur’an be well advised primarily on the mechanics of revelation before indulging in any sort of research.
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This will ensure that we immunize our youth from those powers who aim to mislead our young Muslims away from the Qur’an via a constant bombardment of objective critique against the process of revelation. Now that the methodology of approaching the Qur’an has been explained, let us commence our analysis by probing into the core mechanism of the Qur’an viz. Revelation. A student of the Qur’an will fail to grasp the superior message located within it, until and unless the subject of revelation is thoroughly understood.
Study of Revelation
In the previous chapter, we explained the importance of having a sound methodology. Let us progress to utilize that methodology by its application in the most important subject of the Qur’an, revelation! The Qur’anic definition for revelation may be derived from the following verse:
“It is not given to any human being that Allah should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise.” -Surah Ash-Shura, 42:51 This verse clearly indicates that Allah Ta Aala communicates with his Prophets in any of three ways: A) Inspiration B) Behind a Veil C) Via the Mediation of a sent Messenger(Jibreel)
Inspiration Refers to ‘Wahyul Qalb’ (inspiration unto the heart). In this form of communication between Allah Ta Aala and His Prophets, no words are exchanged. Allah Ta Aala inspires his Prophets and strengthens their resolve by placing ‘Ilmul Yaqeen’ (Definite Knowledge) directly into the heart of that Prophet to ensure that His Messenger is free from any doubt relating to the validity of the message. An example of this method of revelation from the Qur’an is apparent in the narrative relating to Prophet Abraham and his son Ishmael (peace be upon them both)
PICTURE OF THE LAND IN THE SAME YARD OF DREAMLAND( BEHIND SIKU TRANSPORT)
“And when (Abraham’s son) reached (the age of serious) work with him, he said, ‘O my son! I see thee in a dream, that I must sacrifice thee...” -Surah Saaffaat, 37:102 The above verse of the Qur’an explains that the message was known unto Nabi Ebrahim from what he was ‘shown’. There is no record of any spoken word between Allah Ta Aala and Nabi Ebrahim .
RAJAB - RAMADAN 1437 MAY - JULY 2016
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Allah Ta Aala communicates to His Messengers (Alaihimus Salaam) in such a manner, that no real words are exchanged according to the norm, but the message is sent unto the hearts of His messengers. The message is received and the Prophets (Alaihimus Salaam) are certain that this is not a trick from Satan as Allah Ta Aala sends ‘Ilmul Yaqeen” (Definite Knowledge) as a constituent of the message so as to ensure steadfastness on the matter and in the process, alleviate all doubt. This is undoubtedly a sheer display of the Knowledge of Allah Ta Aala. His knowledge encompasses all that has occurred and all that will occur. He is also the knower of everything that did not occur, were it to occur and how it would occur! He safeguarded the Qur’an from the attacks of those critics who could have further objected on the validity of the process of revelation, had He not explained it.
Behind a veil In this form of communication, words are exchanged, but only a voice is heard. His messenger is veiled from seeing Allah Ta Aala. A prime example of this is located in the story of Moosa (alayhis salaam). Allah TaAala declared:
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“I have chosen thee (O Moosa ). Listen then, to the inspiration.” Here, Nabi Moosa (Alayhis salaam) only heard the message. Hence the usage of the word which refers to hearing or listening. Yet again, one verse of the Qur’an is utilized to explain another verse. This consistency is located within the collective subjects of this most Glorious Book. It is the Aqeedah of the Ahlus Sunnah wal Jama’ah that nothing can veil Allah Ta Aala because if something could veil Him, then that veil would be considered ‘larger’ and more powerful than Him. How can a created veil overwhelm Him when He is its Creator? Since Allah Ta Aala is not confined to any space which may be measured by the yardsticks of measurement, He cannot be veiled by His creation as He is the All- Powerful, and Creator of everything, including the means of measurement and veils. The Creator is unlike the creation, hence comparison is not applicable. Rather, the creation is veiled from seeing Him.
HUFFAZ BEING GIFTED BY YUSUF M. ABU BAKAR
Via the Mediation of a sent Messenger (Alaihimus Salaam) In this form of communication Allah Ta Aala reveals his message unto the Angel (Jibreel ) who then brings forth that message to the Prophets (peace be upon them all). In order to better understand this third category in the subject of revelation, we must ask ourselves a very important question. Ignoring this question may render our understanding of revelation incomplete. How does Allah communicate with His Angels? He engages them with direct speech as seen in the following verse of the Qur’an:
“And when your Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Will You place therein one who will do harm therein and will shed blood, while we, hymn Your praise and sanctify You? He said: Surely I know that which ye know not.” Lilongwe Shopping Mall, Nr. Airtel office
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RAJAB - RAMADAN 1437 MAY - JULY 2016
The above verse fulfills the necessary requirements for a dialogue. Allah Ta Aala speaks. His words are heard by the Angels (In whatever way it is conveyed) who not only listen, but also understand. Thereafter they respond to Allah Almighty. Giving a more descriptive view on the conversations between Allah Ta Aala and His Angels, Hadhrath Nawaas bin Sam’aan (Radhiyallahu anhu) explains that Rasoolullah has stated:
“When Allah Ta Aala wishes to reveal something He speaks the revelation. The Heavens begin to tremble from the fear of Allah. When the dwellers of the Heavens hear this, they fall in prostration to Allah and then fall unconscious. The first to raise his head is Jibreel.” Thereafter Jibreel ( ) takes the message to the rest of the angels or to the Messengers of Allah. The above verse and hadith shows that the Angels hear the message and command of Allah and have the ability to respond. This takes us to the next important question which requires clarity in the subject of revelation. In what form or feature did Jibreel (alayhis salaam) present himself to the Prophet ? Careful analysis of the verses and narrations in relation to the third category of revelation prove that Jibreel (alayhis salaam)came to the Prophet(sallallahu alayhi wa sallam) in three forms. 1. In his true angelic form. 2. In the form of a human being. 3. Invisibly. There is no need for any required reference for this as it is logical. Angelic form: The Messenger of Allah Ta Aala said:
The above is regarded to have occurred on more than one occasion. In the form of a human being: Describing his experience at the time of revelation, Sayyidah Ayeshah (radhiyallahu anha) narrates;
“Al-Harith bin Hisham asked Allah’s Apostle “O Allah’s Apostle! How is the Divine Inspiration revealed to you?” Allah’s Apostle replied,
“Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.” ‘Aisha added: Verily I saw the Prophet being inspired divinely on a very cold day and noticed the sweat dropping from his forehead.
Point of interest There are numerous narrations which explain that Jibreel (Alayhis Salaam) came to the Prophet (Sallallahu alayhi wa sallam) in the form of a man. It is also recorded that Jibreel would sometimes take on the form of a very prominent sahabi (companion), Hadhrath Dihyah Al-Kalbi. As for Invisibly: The hadith literature is filled with proofs of this concept whereby Rasoolullah (Sallallahu alayhi wa salam) received revelation without identifying the ‘presence’ of Jibreel (alayhis salaam). In the end, Allah knows best!
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RAJAB - RAMADAN 1437 MAY - JULY 2016
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A FAMOUS NAAT WITH TRANSLATION BY ALA HAZRAT 1. zamīn o zamāN tumhāre liye; makīn o makāN tumhāre liye chunīn o chunāN tumhāre liye; baney do jahāN tumhāre liye. 2. Dahan meiN zubāN tumhāre liye; badan meiN hain jāN tumhāre liye hum āye yahāN tumhāre liye; uTheN bhi wahāN tumhāre liye 3. kalīm o najī, masīĥ o șafī, khalīl o razī, rasūl o nabī áţīq o wașī, ghaniyy o áli sanā ki zubāN tumhāre liye 4. Tumhāri chamak; tumhāri damak; tumhāri jhalak tumhāri mahak zamīn o falak; simāk o samak meiN sikkanishāN tumhāre liye 5. ye shams o qamar ye shām o sahar ye barg o shajar ye bāgh o samar ye tegh o sipar ye tāj o kamar ye ĥukm rawāN tumhāre liye 6. Ye fayz diye wo jūd kiye ke nām liye zamāna jiye jahāN ne liye tumhāre diye ye ikrāmiyāN tumhāre liye 7. saĥāb e karam rawāna kiye, keāb niám zamāna piye jo rak’hte the hum wo chāk si ye, ye satr e badāN tumhāre liye 8. Átāye arab, jalāye karab fuyūz ájab baghayr ţalab ye raĥmat e rabb hai kis ke sabab, bi rabb e jahāN tumhāre liye 9. na jinn o bashar ke āTh pahar malāyikah dar pe basta kamar najib’hā o sar, keqalb o jigar, haiN sajdah kunāN tumhāre liye 10. jināN meiN chaman chaman meiN saman; saman meiN phaban, phaban meiN dulhan sazāye miĥan pe ayse minan ye amn o amāN tumhāre liye 11. khalīl o najī masīĥ o șafī sabhī se kahī kahīN bhibanī ye be khabari ke khalq phirī kahāN se kahāN tumhāre liye 12. ishāre se chānd chīrdiyā ; chupey huwey khurko pherliyā gaye huwe din ko ásr kiyā; ye tāb o tawāN tumhāre liye 13. Sabā wo chale ke bāgh phale wo phool khileke din hoN bhale liwāke tale sanā meiN khule razā ki zabāN tumhāre liye
1. The earth and the age are made for thy sake; the dwellers and their houses are made for thee // the ‘why’ and ‘how’ (knowledge) is there for thee; this world and the next are also for thee! 2. The tongue in our mouth is made for thee; this soul in our bodies is made for thee // we came here, were born for thy sake; we rise on that day [hereafter] for thy sake. 3. Mūsā, Nūĥ, Ýīsā, Ādam, Ibrāhim, Ismāýīl; all the Messengers and all the Prophets (álayhimu’șșalawātwa’ttaslīm) // Abu Bakr and Úmar; Úthmān and Áli (rađiyAllāhuánhum) praise thee! 4. It is your light; and your radiance; it is thy sparkle and thy perfume // in the earth and in the heavens; in the stars and the skies [simāk is constellation; samak is the roof or the sky] 5. For thee is this sun; and thine is the moon; this night and the day; the plants and the trees; the gardens and fruits // For you is the sword, for you the soldier; the crown and the power are all for thee. 6. These blessings and grants; your favors abound; the world lives on by uttering your name // The world takes thy charity; and all these honors are granted for thy sake! 7. You sent the clouds of mercy for the world to drink in the water of blessings // You mended the tears in our clothes, and covered our shame, our sins for us. 8. Billions of bounties; banishing our agony; and wondrous blessings without even asking // All this mercy of the Lord is for whose sake? For thee my master, by the Lord of the Worlds! 9. Not just men and jinn; but angels too throughout the day [and night] stand in your service // It is not foreheads and heads that prostrate; but our hearts that fall down in reverence for thee! 10. Gardens in paradise; and in those gardens are groves; and the groves are adorned and in those adornments are beautiful brides! // The fruit of labor is thus rewarded! tranquillity and peace is thus granted for thy sake! 11. Ibrāhīm, Nūĥ; Ýīsā and Ādam; we went to all of them to help us but they couldn’t // And the entire creation is made to turn towards thee, and this glory is only for thee! 12. You split the moon with a gesture; you brought back the sun // You restored the day back to evening after it had set; these lights and illumination are all for thee! 13. The swift breeze blows for the gardens to blossom; the flowers bloom for our days to be pleasing // and under the Standard, may Raza’s mouth open only to praise thee, my master !
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RAJAB - RAMADAN 1437 MAY - JULY 2016
ASF PROJECT STARTS
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Alhamdulillah, after struggle and a long wait we have finally started with the ASF project. Alhamdulillah the digging has commenced and the following has taken place already: 1. 2. 3. 4. 5. 6. 7.
Approval of plans Quantity surveying Land surveying Levelling of land Digging commencement Markings for the Masjid, Imams House & Educational block Engineers & architects approval to start
1. Masjid = 600 SQM APPROX 2. IMAMS HOUSE AND GUEST HOUSE APPROX 300 SQM 3. EDUCATIONAL (GROUND PLUS 2 FLOORS) A. 12 classrooms (64 SQM EACH) B. A science laboratory (128 SQM) C. A computer laboratory (128 SQM) D. Library & Hifz class hall (256 SQM). 4. HOSTEL FACILITIES A. 26 hostel rooms with 8 students (21 SQM) 5. Dining hall (256 SQM) 6. Kitchen (60 SQM) 7. COLD ROOM (40 SQM) 8. LMJ CLINIC / OPD (120 SQM) SPONSOR ANY OF THESE ITEMS FOR THE ASF PROJECT OF MASJID, SCHOOL & HIFZ CLASS FOR THE UNDER PRIVILEGED MUSLIMS IN MALAWI USE YOUR ZAKAAT, LILLAH & SADAQATUL JAARIYA MASJID WILL BE STRICTLY LILLAH,
1. 100 x SPECIAL made Bricks @ MWK 3,500 (GBP 3.5, USD 5) 2. 1 x Bag of AKSHAR CEMENT @ MWK 5,800 (GBP 5.8, USD 8.3) 3. 1 x 7 TON trip of River Sand @ MWK 30,000 (GBP 30, USD 43) 4. 1 x 7 TON trip of Dambo Sand @ MWK 25,000 (GBP 25, USD 36) 5. 1 x 7 TON trip of Quarry Stones @ MWK 50,000 (GBP 50, USD 71.5) 6. PAY THE SALARY OF A SITE MAN @ MWK 30,000 (GBP 30, USD 43) A MONTH
7 RAJAB - RAMADAN 1437 MAY - JULY 2016
INVEST FOR YOUR HEREAFTER(AAKHIRA) 4
3
2
1
Y16 mild steel rod (M)
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Sand (TONS)
Aggregate (TONS)
Cement (BAGS)
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4,000
4,620
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Classroom Block
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Classroom Dining and and Library Boys Hostel
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190
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20
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6
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2,190
2,390
452
310
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300
500
80
15
6
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785
440
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3,400
80
4
16
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202,000
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734
3,955
Staff Flats
300
450
80
16
6
232,000
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57,000
505
365
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Principals House and Guests
3,050
6,450
460
800
98
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19,340
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7,106
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SCHEDULE OF MATERIALS
5 Bricks (NO.) 16 120
40
450
450
Total
6 A142 meshwire (ROLL) 180
40
500
300
Mosque
7 Brickforce (NO.) 40
450
400
Admin
8 230 mm DPC (NO.) 400
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LMJ and Girls Dom
9 28 gauge IBR Roof
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Description
10 Timber planks (NO.)
Item No.
11
This will benefit even after you leave this world.
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RAJAB - RAMADAN 1437 MAY - JULY 2016
Word Search
What Almighty Created First ? Find the bold words N H E A V E N P O W E R B T 1.
S O E P A R S H K M B A O O
P K O L E A R T H U A H R N
L F I R L N M E I J R I N G
A O S E U A S O O I H S D U
N U O F S M W Y O N O F I E
E R N I L U A H R N L A H S
Allah first created my Noor (Light) of His Noor. This Noor traveled about according to the Will of Allah. At that time, there was no Heaven, Hell, Lawh (Divine Tablet), Pen, Earth, Skies, Sun, Moon, Jinn or Human Beings. When He decided to create, He divided that Noor into four parts. From one part He created the Pen, from the second, the Lawh and from the third, he made the Arsh (Throne). He divided the fourth part into a further four parts. From one, He created those Angels who carry the Arsh, from the second, the Kursi (Divine Chair) and from the third, He created the Angels.
2.
He again divided the remaining parts into a further four parts. From one, He created the skies. The second was used in creating the planets. From the third, Heaven and Earth were created. Once again, He divided the fourth part into a further four parts. From one part He created the power with which the believers see. From the second, He created in the hearts of the Believers the Noor of Marifat. From the third, He created Noor in the tongues of the Believers, so that they can read the Kalima of Tawheed. Muwahib al-Ladunniyah “When my mother gave birth to me she saw a light proceeding from her which showed her the castles of Syria” Bayhaqi
T E U N I G N R W I Y R A T 3.
4.
S N N G F Y G M I H A E Z O
P E C E E H E S O F O D R R
A M L R W E L A E T A R A M
R Y E S D S S E R E H T T E
T W A T E R A B U S Y E C N
S U R A H D R E A M O L R T
“I was a Noor (Light) by my creator 14000 years before the creation of Hazrat Adam (Alaihis Salam)” Muwahib al-Ladunniyah. Abu Lahab was an uncle to the Prophet (SallAllahu Alaihi Wasallam). The event, which Imaam Qastalaani has referred to, is this. When a maid of Abu Lahab (Abdul ‘Uzza) named Thuwaibah informed him of a son being born to his brother Abdullah (may Allah be pleased with him), he (Abu Lahab) was so delighted at hearing this that he pointed his finger to her in a manner which signified her emancipation for carrying the good news to him. But when the Holy Prophet (SallAllahu Alaihi Wasallam) declared his Prophet-hood, he (Abu Lahab) did not accept him as a Prophet but became a most severe enemy to him and remained so all his life. In condemnation of him a whole Surah of the Holy Qur’an descended. After the death of Abu Lahab, people of Abu Lahab’s household saw him in a dream, and asked him how he had fared. To this, Abu Lahab said that after departing from them he did not meet with any good but was being given water every Monday from the finger with which he had indicated the emancipation of Thuwaibah, and this water lessened his torment. Sahih Bukhari
RAJAB - RAMADAN 1437 MAY - JULY 2016
Ramadan Q&A
Q>
What is the permissibility of having an injection whilst fasting please? A family member has made the intention to go for hajj this year In Sha Allah and they have been told they need the Injections as soon as possible. It is permissible to have an injection whilst in the state of fasting. Injections that are done to administer medicine or vaccinations into the body, whether intravenous (through the veins) or intramuscular (through the muscles) do not break the fast. This is because by having an intramuscular injection, the medicine does not travel to the stomach or brain through any specific passage (manfaz), but rather it spreads around the entire body through pores (masam), and for anything to spread through the pores and reach the stomach or brain will not break the fast. Likewise, by having an intravenous injection, the medicine also does not enter the stomach or brain through a specific passage, but rather it travels through the veins to the heart, and then from there, it spreads throughout the entire body through the veins, which are known as arteries (shiryan), as stated by the expert in the field of medicine, Allamah Mahmood Chuqmani in Qanoonchah [page 30]. It is stated in Fatawa Mufti e Azam: “The fast does not break [by receiving] an injection, because the medicine does not reach the stomach.” [Fatawa Mufti e Azam 3:302] It is stated in Fatawa Faqih e Millat: “By receiving an injection, the fast will not break, whether it is intermuscular or intravenous.” [Fatawa Faqih e Millat 1:344] Likewise, it is stated by Faqih e Millat Mufti Jalal al-Din Ahmad al-Amjadi: “The research is that the fast will not
break by receiving an injection, whether it is intramuscular or intravenous, because besides intercourse and its likes, the only thing that breaks the fast are medicine and nourishment that reach the brain or stomach via a passage [manfaz] besides the pores [masam] and veins.” [Zaroori Masail, page 5] Is it permissible to use asthma inhaler during fasting? Does using it invalidate the fast? Using an inhaler whilst fasting will invalidate the fast, even if it is taken with or without a valid reason. This is because taking medicine through the throat invalidates the fast. However, if one does use the inhaler whilst fasting, only Qada of the fast is necessary and not Kaffarah.
Q>
It is stated in al-Fatawa al-Hindiyyah, “… Taking medicine in the nose, throat and ears necessitates Qada.”And Allah knows best.
Q>
Is it permissible to brush your teeth with toothpaste whilst
fasting? It is Makruh (disliked) for one to brush his teeth with toothpaste whilst fasting in Ramadan. This is the case if he does not swallow the toothpaste whilst brushing. If he does swallow the toothpaste, the fast will break and it will be necessary upon such a person to make up for this fast after Ramadan.
mouth and swallows the saliva, his fast will break… and if it was really less that the taste could not be sensed, then it is not broken [al-Durr al-Mukhtar].” It is clear that when one uses toothpaste, its taste is sensed in the mouth whilst brushing. If he swallows the saliva at that moment, his fast will break. If he does not swallow the saliva or the toothpaste was very little that the taste could not be sensed (which is highly unlikely), then in such a case the fast will not break. Nevertheless, it is disliked to brush using toothpaste. There is no harm in brushing the teeth without the paste. It is the Sunnah of the Messenger of Allah (peace and blessing be upon him) to use the miswak. By using the miswaak, one will gain the reward for acting upon the Sunnah. It is stated in Nihayah, “It (Siwaak) is Sunnah for the fasting person as it is for a person who is not fasting.” Using the miswaak in Ramadan brings plenty of additional reward. Sayyiduna Abu Hurayrah (Allah is pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said, “Every action an individual does (in Ramadan) is multiplied: a good action by ten times its value up to seven hundred times.”[Bukhari & Muslim]
It is stated in Bahar e Shariah: And Allah knows best. “For a fasting individual, without a valid excuse, it is Makruh to taste or chew something [al-Durr al-Mukhtar].” It is further stated: “Sugar and other things that dissolve when placed in the mouth; if an individual places such an item in his
Muhammad Kalim 9th Ramadan Al-Mubaarak 1436 AH The answer is correct and Allah knows best. Zahid Hussain Al-Qadiri Beggar at the doorstep of Scholars
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RAJAB - RAMADAN 1437 MAY - JULY 2016
Q> A
Is eating lobster Halal or Haram?
[Fatawa Ridawiyyah, volume 20, page 339]
Wa Alaykum Al-Salam Lobsters are from among the animals found in the water, and from the animals found in the water, only fish are Halal to consume. This is the verdict of the scholars, in accordance with the Hadith: Abd Allah ibn Umar narrated that the Messenger of Allah said, “Two types of dead meat and two types of blood have been made lawful for us: The two dead meats are; fish and locust, and the two types of blood are; liver and spleen.” [Sunan Abu Dawud, Ahmad and Sunan Ibn Majah]
Because of this difference between the scholars regarding prawns, they are considered to be Makruh [disliked] and should be avoided. However, for lobsters, there is no explicit mentioning of them within the writings of the scholars. As lobsters highly resemble a creature other than fish, they will be considered to be a creature of the water and not a fish, therefore it is not permissible to eat lobsters.
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The Hadith uses the word ‘Maytatan’ [the two dead] which means that these animals are an exception from the rule that for an animal to become Halal for consumption, it must be slaughtered in the way prescribed by the Shari’at. Thus, fish do not have to be slaughtered for them to become Halal to consume, but they are Halal by default. The Messenger of Allah specified only fish from the water and not any other seafood, proving only fish are permissible from the water. However, there is a difference of opinion between the scholars regarding the permissibility of prawns. Sadr al-Shari’ah Mufti Amjad Ali Azmi writes in Bahar e Shari’at regarding prawns; “There is a disagreement between the scholars whether prawns are considered a fish or not. Because of this there is a difference in its permissibility and impermissibility. From the apparent, its appearance is not similar to a fish but resembles an insect, therefore it should be avoided.”
First Note: It is the manner of the learned scholars to end their decrees with the words “And Allah Knows” which in Arabic will read as follows: This will be used at the end of the decrees rather than the translation. Second Note: The above mentioned Arabic text is one of the ways which Aala Hazrat (radi Allahu anhu) ended his decrees and this became one of his well recognised signatures, wherein he referred to himself as the servant of the religion, hopeful of salvation through his Master Muhammad (sall Allaho alaihi wasallam). This will not be translated in the rest of the book, but the actual Arabic text will be used to end the decrees.
Q>
Similarly, it is stated regarding prawns in Fatawa Ridawiyyah:
What do the learned ‘Úlamā of Islam state in the following case whether it is permissible in the light of Sharī’á, to kiss the nails upon hearing the blessed name of the beloved Prophet śallAllāhu álayhi wa âlihi wa sahbihī wa sallam in the Ad’hān and Khutba? Bayyinu Tujiru
“[Prawns] are disputed upon. Those who believe it to be a fish consider it Halal as every type of fish is Halal, and those who believe it to be otherwise, consider it Haram as any animal other than fish in the water are considered to be Haram. It is better to abstain in such matters.”
Answer: The blessed ‘Úlamā have declared that to kiss the nails and brandish them over the eyes upon hearing the blessed name of the beloved Prophet śallAllāhu álayhi wa âlihi wa sahbihī wa sallam during the Adh’ān [call to prayer] is
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RAJAB - RAMADAN 1437 MAY - JULY 2016
Mustahab[preferred]. However, one should not do such [kiss the nails] for the duration of the Khutba, as the hukm [of Sharī’á law] is of silence. It is stated in [Ibn Abidīn’s] Radd alMuhtār: It is Mustahab during the Adh’ān that upon hearing [the muaddhin] proclaim ‘Ash-hadu Anna Muhammadar Rasūlullāh’ the first time, [one should] reply with ‘śallAllāhu álayka Ya RasūlAllāh’ and upon hearing it the second time to declare, ‘Qurratu ‘Aynī Bika Yā RasūlAllāh’, that is to say, ‘You are the coolness of my eyes [Ya] O Messenger of Allah. ’ Thereafter, one should say,’ O Allah bless me with good hearing and good eyesight’, this should be said after brandishing the thumbs over the eyes. The beloved Prophet śallAllāhu álayhi wa sallam will lead one into Jannah who does so. The same has been mentioned in Kanz al-‘Abād. This statement is that of Jami’ al-Ramūz of Imām Qahstānī, similar has been declared in Fatāwah Sūfiya. I have authored a concise book on this topic entitled, munīr al-‘ayn fi Hukmī taqbīl ul-ibhamayn. In this book I have clarified and answered all objections with reference to numerous Hadīth. And Allah knows best.
Q>
Will ear drops, nose drops, inserting water in the ear, swallowing phlegm invalidate the fast? Ear drops and nose drops will invalidate the fast. It is stated in al-Fatawa al-Khaniyyah,
“He who takes medicine in the nose or puts oil in the ears, his fast is invalidated. However, Kaffarah is not necessary upon him (only Qada), ”
It is also stated in al-Fatawa alHindiyyah,
“… Taking medicine in the nose, throat and ears necessitates Qada.” Inserting water into the ears will not invalidate the fast.
“By placing oil in the ears or if oil went into the ears, the fast will break and if water went into the ears or it was inserted into the ears, the fast will not break.”
It is stated in Fath al-Qadeer and al-Durr al-Muktar in a lengthy list of factors that will not invalidate the fast,
“… If water went into the ears (the fast will not break).”
Swallowing phlegm will not invalidate the fast and Allah knows best.
Q>
... I just wanted to know the permissibility of a Musafir missing a fast. I will be travelling from Birmingham to London on Friday In Sha Allah. I intend to travel back on the same day. The journey one way is 133 miles which is equivalent to 214 km. Is it permissible for me to miss the fast and then make it up after ramadan? Jazak Allah Khair. It is permissible for a Shar’i Musafir (traveller) to miss the obligatory fast of Ramadan as long as he is a Shar’i Musafir when the time of Fajr enters and then make up for it after the month of Ramadan has passed. A person who is not a Shar’i Musafir when the time of Fajr enters must fast and is not allowed to miss the fast even if he later wishes or intends to become a Shar’i Musafir. If a Shar’i Musafir becomes a Muqeem (returns home or reaches a destination where he intends to stay for more than fourteen days) before noon and has not eaten anything since Fajr then it is Wajib (necessary) for him to fast this day.
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fasting, you must leave for London before the break of dawn. If you leave later then you are not exempt from fasting. Imam Ibn Abideen has clarified that the person must be a Shar’i Musafir when Fajr enters in order to be exempt from fasting on that day. A Shar’i traveller is he who leaves the outskirts of his town or city with the intention to travel for three days [Fatawa Ridawiyyah, volume 8, page 243]. In terms of miles, this is equivalent to fifty seven and a half miles [Fatawa Ridawiyyah, volume 8, 270]. Allah states in the Qur’an (Surah al-Baqarah), “Whoever from amongst you is unwell or travelling then complete the (missed) amount in other days.” It is stated in al-Durr al-Mukhtar and Radd al-Muhtar: “Travelling, pregnancy, breastfeeding a young child, illness, old age, fear of dying, duress, damage to mind and Jihad are all excuses for not keeping the fast. If a person does not fast for any one of these reasons, he is not sinful.” It is stated in Bahar e Shariah with reference to al-Durr al-Mukhtar: “Travelling refers to ‘safar e Shar’i’, which is setting off to travel with the intention of travelling this far that from his residence to his intended destination, there is a distance of three days travel (57.5 miles).” It is stated in Bahar e Shariah with reference to Al-Jawharah Al-Nayyarah, “If the traveller does Iqaamah before noon and he has not eaten anything then it is Wajib for him to make intention to fast the day.” However, although it is permissible for a Shar’i traveller to miss the obligatory fast of Ramadan and then make up for it later, it is better for him to fast if it will not harm him, otherwise if it will, it is better not to fast [Bahar e Shariah with reference to al-Durr alMukhtar]. And Allah knows best. Answered by: Muhammad Kalim (Preston) Verified by Mufti Zahid Hussain al-Qadri
In order for you to be exempt from
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RAJAB - RAMADAN 1437 MAY - JULY 2016
Q>A
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Q
>What is the Sunnah way of wearing a ring, like which hand and finger should it be on? Also how heavy should the ring be? Also can we wear more than one ring at a time? There are narrations from the Sunnah supporting the permissibility of wearing the ring on any hand: “The Prophet (peace and blessings be upon him) wore his ring on his right hand” [Shamail e Muhammadiya]. “The Messenger of Allah (peace and blessings be upon him) wore a silver ring in his right hand, it had an African stone and he (peace and blessings be upon him) kept the stone towards his palm.” [Mishkaat Al-Masaabeeh] “Anas (Allah is pleased with him) said the Prophet’s ring was in this and he gestured towards his small finger on his left hand.” [Saheeh Muslim] “Ibn Umar (Allah is pleased with him) said the Prophet (peace and blessings be upon him) wore his ring in his left hand.” [Sunan Abi Dawood]
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One must not wear the ring on the middle finger or the index finger as it is narrated from Sayyiduna Ali (Allah is pleased with him), “The Messenger of Allah prohibited me to wear the ring in this finger of mine or this and he gestured towards the middle finger and the index finger.” [Saheeh Muslim] One may wear the ring on his small finger as is mentioned above in a narration or the finger next to it.
There is also a narration from Sayyiduna Ali (Allah is pleased with him) that the Prophet (peace and blessings be upon him) advised him to wear the ring on his left hand because he writes with his right hand.
A male must only wear one ring made of silver with only one stone of any type. The weight should be less than one “Mithqaal” - as mentioned in the narration of Sunan Abi Dawood after forbidding a ring made of brass and another made of iron, he (peace and blessings be upon him) said,
This is why it says in Bahar e Shariat, “A male is permitted to wear his ring on any hand.” [Bahar e Shariat]
“Have it made from silver and ensure the weight does not complete a Mithqaal.” [Sunan Abi Dawood]
Also as it has been mentioned above from the Sunnah,
One Mithqaal is four and a half Maasha which has been calculated by some as approximately 4.365 grams and approximately 4.7 grams by others.
“A man should keep the stone inwards facing towards his palm rather than outwards.” [Bahar e Shariat]
It is also impermissible for a man to wear a ring with more than one stone and also to wear a “challah” which is a simple round ring all the way through without a stone or any carving on the surface that resembles the surface of where the stone is generally placed. And Allah knows best.
Q>
An Imam who when asked about his Aqaaid remains silent; can he be followed in Imaamat? An individual who does not reveal his Aqeedah and Mazhab when asked, it is apparent that he has something to hide. Otherwise, is the religion a thing to hide? This individual should not be followed in Imaamat as there is a very high chance of the Salah being void. Salah is the greatest of the Faraaid (obligatory acts), therefore one should be cautious [in matters pertaining to Salah]. Hence, Muhaqqiq Alal Itlaq says in Fathul Qadeer: ‘If there is one reason for Salah to be void and many reasons for it to be valid, the rule will be that it is invalid.’
(Fatawa Razwiyyah, volume 6, page 574 & 575) Answered by: Muhammad Kalim, Preston Verification: The answer you have provided above is
It is impermissible for a man to wear more than one ring or a ring made of gold, brass, iron or any other metal besides silver. [Bahar e Shariat]
complete and correct and Allah knows best. Mufti Zahid Hussain al-Qadri