Q&A by Mujaahid-e-Ahle Sunnat Mufti Abdun Nabi Hamidi
http://groups.yahoo.com/group/sunnisevens/message/1302 Q:Many people have Majalis in the month of Muharram and some Mosques have 10 nights programmes, whereby incident of Karbala and many other topics are discussed, sweetmeat or food is distributed at some places, some people have Ta'zia as well and wear black clothes as a mark of mourning. Does Sharia sanction these types of practices? A: Majalis, which are arranged by the Sunni Muslims, are for the purpose of Esaal-e-Thwaab and the remembrance of Imam Hussain's sacrifices. According to Ahlus Sunnah, a Muslim can convey the reward of his every good deed to other Muslims, deceased or alive. It is mentioned in Fatawa Shaami first Vol page 666, Maktaba Rashidia, Koaita. \"It is mentioned in Bahrur Raaiq, one who fasts, reads Namaz or gives charity and thereafter conveys the reward of these acts to other living or deceased Muslims, it is permissible. According to Ahlus Sunnah Wal Jama'ah, the reward reaches them\" Esaal-e-Thwaab (conveying reward to other Muslims) is proven from Ahadeeth, besides the Mo'tazila (a deviated sect) all the Muslims have consensus on this issue. Any permissible action done with the intention of reward becomes Mustahab (commendable) and the doings and actions of pious elders also hold a status of Mustahab. It is mentioned in Fatawa Durre Mukhtaar, Vol 1, page 92, Maktaba Rashidia, Koaita. \"Mustahab is that action, which Rasoolullah (peace be upon him) practiced at times and left it at other times. Further anything which is liked by the pious elders, is also Mustahab\" Hazrat Shah Abdul Aziz Muhaddeth-e-Dehlwi Rahmathullahi Alai writes in Fatawa Azizia first Vol page 199- 200, H. M. Saeed Company, Karachi. \"At the residence of this humble servant (meaning Shah Abdul Aziz Rahmathullahi Alai), two Majalis (functions) take place annually. One is the commemoration of the birth of the Holy Prophet (peace be upon him) (Melaadun Nabi) and the other is the commemoration of the Shahadat of Hazrat Imam Hussain (May Allah be pleased with him). Hundreds of people gather in these functions, Quran and Durood is recited, lecture is delivered, Salami is recited, then Khatam is read on the food and thereafter people are fed\" From the above mentioned proofs we learn that having Majalis in Muharram to discuss the virtues of Hazrat Imam Hussain, other Sahabah and the Ahle Bait (May Allah Azza wa Jal be pleased with all of them) is a Mustahab act. If these actions are done with good intention and in accordance with the laws of Shariah and the correct narrations are mentioned, the organizers and the participants are rewarded. This is an act of Esaal-e-Thawaab and the practice of our pious elders as quoted from Fatawa Azizia. Feeding rich or poor alike with Lillah money is considered as Nafil charity. We have mentioned above with the reference of Fatawa Shaami that any act of charity can be used for Esaal-e-Thawaab, therefore feeding on these occasions is also within the boundaries of Shariah. Ta'zia is not permissible, is Haram and an evil Bida'h. Great ulama like Shah Abdul Aziz Mohaddethe Dehlwi, A'la Hazrat Imam Ahmad Raza Khan, Moulana Hashmat Ali Khan, Mufti Abdur Rashid Khan Nagpuri, Sayyedul Ulama Sayyed Aale Mustafa Marharwi, Mufti-e-A'zam Hind Moulana Mustafa Raza Khan, Hafiz-e-Millat Hazrat Moulana Abdul Aziz Mubarakpuri, Burhanul Millat Hazrat Moulana Burhanul Haq Sahib Jabalpuri and many other great Ulama (May Allah send His mercy upon all of them) are unanimous on the issue that Ta'zia is Haram and an evil innovation. Remembrance of Hazrat Imam Hussain Radiallhu Unhu , must be in accordance with Shariah. If anyone does anything against Shariah in order to display the love for Hazrat Imam Hussain Radiallhu Unhu or other members of Ahle Bait Radiallhu Unhum, then it displeases Hazrat Sayyeduna Imam Hussain or Ahle Bait Radiallhu Unhum and they dislike such persons. In fact they sacrificed their lives to protect and uphold Shariah. It defeats the purpose to go against Shariah and do something in which there is no gain at all. However if the accurate model of the tomb of Hazrat Imam Hussain Radiallhu Unhu is designed and grief is not rejuvenated and black cloths as a symbol of moaning are not worn and no other un- Islamic and unsanctioned acts are performed around it, then it is Jaiz because to make a model of a building for remembrance is Jaiz. Like we make the models of Ka'bah or the green tomb of our beloved Nabi (peace be upon him) At some Majalis certain books are read out, which are not written by authentic Sunni scholars and further Hazrat Ameer Mu'awiyah (May Allah be pleased with him) a beloved companion of our Holy Prophet Sallallahu Alaihi Wasallam is criticized in these books. This must not be allowed and only permitted literature authenticated by some learned Aalim must be used to remember the Ahle Bait. People are advised not to attend such Majalis where incorrect practices and incorrect literature is used as this not an act of piety or reward but an act of sin.

http://groups.yahoo.com/group/sunnisevens/message/1052 Q: 1: What is the purpose of Masjid? What is allowed and what is not allowed in the Masjid? 2: Is the music based Na’t Khwani allowed in the Masjid? Recently Owais Qadri performed in many Misjids his recitation seems music based (rhythmic ups and down). Please advise if this type of Na’t Khawani allowed in the Masjid? A: 1: Fuqaha (Islamic jurist) has said, “Nothing is allowed in the Masjid besides worship because the Masjid is built solely for the worship of Allah (azza wa jal)” (Bahrur Raaiq vol 2 page 35). Rasoolullah Salallahu Alaihi Wasallam has said “ save your masjids from children and mad people” (Ibn Maja page 55) We learn from this Hadith that it is not permissible to bring children or mad people to Masjid who have the potential to make noise, make mess, and distract musallees. Further it is prohibited to raise one’s voice in the Masjid; to shout at some one; to cause any interruption or to fight etc. Also the masjid is not built to teach children (where the teacher is paid salary), to have meetings (unless mosque related issues are discussed and voices are not raised), to make business deals, to sleep or eat. If the Masjid is the only place available to teach Quran to the children at that time of need then it is allowed. Masjid can be used and eating, drinking and sleeping but only for Mo’takif . 2: If the substance recited in the Na’t is based on Sharia, Na’t Khawan reads with melodious voice and he is not an Amrad (teenage boy whose beard is about to grow) then it is allowed to have Na’t Khawani in the Masjid. Masjid is for the Zikr of Allah ( azza wa jal)and the Zikr of Rasoolullah Salallahu Alaihi Wasallam is also the Zikr of Allah (azza wa jal). It is mentioned in the Hadith that after the Ayat WARA FA’NA LAKA ZIKRAK (we have elevated your Zikr for your sake) was revealed Allah (azza wa jal) sent Jibra’eel (may peace be upon him) to Rasoolullah Salallahu Alaihi Wasallam and asked the beloved Rasoolullah Salallahu Alaihi Wasallam do you know how I have elevated your Zikr for your sake? Rasoolullah Salallahu Alaihi Wasallam replied O Allah (azza wa jal) You know best, Allah (azza wa jal) replied, I made you part of My remembrance thus whoever remembered you he has remembered Me ( Kitabushifa vol 1 page 15, Tafseer Durre Manthoor vol 6 page 364) We learnt from the above that Na’t recited with melodious voices where no musical instruments have been used is allowed in the Masjid because it is the Zikr of Allah (azza wa jal). This way of reading can not be called “music based performance”. The terminology “music based” used in the above question is a misjudgment. Q: Is the Khutbah of Juma allowed in non Arabic language i.e. in English, especially where people don’t understand Arabic language? A: From the time of Rasoolullah (peace be upon him) till the time of Sahabah, Tabe’een, Taba Tabe’een Khutbas of Jumas and Eids have always been conducted in pure Arabic language. It is an inherited and consistent Sunnah to recite Khutbah in Arabic. Later, in the time of Mujtahid Imams many of cities were conquered, many masjids were constructed, many Mimbars (Pulpits) were built. The musallees were mostly non Arabs. Amongst the conquerers many knew the languages of the non Arabs and used to communicate with them accordingly. Yet there is no evidence at all that the Khutbah was recited in any non Arabic language or they mixed the Arabic or any other language. For a person who does not understand Arabic, Quran, Salah, azan etc would not be changed to Urdu, French or English etc. to accommodate his lack of understanding of the Arabic language; why must only the Khutbah be changed to suit the people’s need. It is the fault of the people that they chose to ignore studying the Arabic language. Our Deen is in Arabic, our Nabi Salallahu Alaihi Wasallam is an Arab, our Holy Quran is in Arabic and therefore we need to learn Arabic, in order to help understand our Deen. People are obsessed with secular/English education because of materialistic benefits. Arabic which is for the benefit of Deen and Iman has no value in their life. Nowadays the trend is to change Khutbah which is an established, consistent and an inherited Sunnah, practiced in all ages, into English. Note: Pre-Khutbah Talk is meant to accommodate the language problem and is the practice in many non Arab countries; therefore one should not start an innovation and create mischief in the society. Q: The fact that big night of Laylatul Qadr could be any of the odd nights, from the 21st of Ramadaan, why is the programme for big night at the Mosque only on the 27th night? A: It is difficult to say which night is the actual night of Lailatul Qadr but there are some interesting evidences to prove it to be the 27th night. Hazrat Abdullah Bin Abbaas (May Allah be pleased with both) says that Allah’s favorite number is odd number and amongst the odd numbers 7 is more favorite, because Allah (azza wa jal) has created 7 earths, seven skies, Sajdah is made necessary on 7 body parts, circles of Tawaaf are 7, days of a week are 7. When it is proven that the number 7 is more favorite then 27th night in the last 10 days of Ramadan seems to be preferred date for Lalatul Qadr. Hafiz Ibn Hajr and Imam Razi has reported from Hazrat Ibn Abbaas as well, that word Lalatul Qadr has 9 letters and this word is repeated 3 times in Surah Qadr, 9 multiplied by 3 gives you 27 this indicates that Lalatul Qadr is 27th night. in addition Hazrat Abi Bin Ka’b, Imam Ahmad Bin Hambal and majority of the Ulama believe Lailatul Qadr is 27th night and the same is reported from Imam Abu Hanifah and some Shafee scholars as well. Due to this reason 27th night is celebrated as Lalatul Qadr in the Masjids. Q: Why is there no Azaan for Eid Namaaz? Is it common practice to recite Takbeer aloud at the Eid Gah. Is this practice permissible? A: Whenever Rasoolullah Salallahu Alaihi Wasallam performed Eid Namaaz there was no Azan and Iqamat and we have to follow his way. Reciting takbeer aloud at Eidul Adha is recommended for both Hanafi and Shafee and reciting Takbeers aloud is recommended for Shafees in both the Eids. Hanafies must say Takbeers softly at Eidul Fitr. Q: Are women and children allowed to go to Eid Gah? If yes, should they be encouraged to attend the Eid Gah? A: Intermingling of sexes is Haraam at any place. If there are separate entrances and place is arranged for ladies in a secluded place then it is allowed. Eid is not Wajib on the ladies and if there is possilibilty of Fitna because of their going to Eid Gah then it is not permitted. Children who have the potential to mess, make noise and cause disturbance are not permitted in Masjids and any other religious gatherings. Q: What is the purpose of Fitra? Is the R15 per person practical or enough? When is Fitra supposed to be distributed, and who should give Fitra? Is it correct to still give Fitra money on Eid Day after Eid Salah? A: It is mentioned in the Hadith that Fitra is the purification of the fast especially from defects due to vulgar talks. Fithra helps provide food for the destitute. R15 is the estimated value for the amount of dates or wheat as mentioned in the Hadith. Fitra can be given on the Eid day but to give it earlier is better. Fitra is Wajib to every Muslim on whom Zakat is Fard on behalf of himself and for all members of his family including minor children and babies. Q: Why is the Quran completed on the 27th and not left to be completed on the 29th as there is possibility that big night could be on the 29th? A: According to majority of Ulama Lalatu Qadr is on the 27th night, as explained above, thus the Quran is completed on the 27th night in order to attain more blessing. There is nothing wrong completing Quran on any other night. Q: Is it necessary for those that can afford it to wear new cloths on Eid day? Or does this apply to children only? Must the new cloths be worn for Eid Namaaz or can it be worn after Eid Namaaz later during the day? A: To wear new cloths on Eid day is recommended for everyone who can afford it, new clothes can be worn for Eid namaaz and for rest of the day. Q: Many girls and women apply mehndi on Eid day, is this recommended? A: It is permissible for girls and women to apply Mehndi at celebrations and at joyous occasions. Q: Is the sending of Eid cards to friends and relatives permissible? A: Sending Eid cards to friends and relatives is permissible. Q: This year it is most likely that we will have thirty fasts. In the unlikely event that some relative from out of town informs me at one in the morning that the moon has been sighted somewhere else, but there is no confirmation from the local mosque, what should one do at that time of the morning? What is the procedure to be followed? A: Just a phone call from someone is not sufficient for accepting the sighting of Shawwaal’s moon; The Ulama or the Muslim religious authorities in the area must verify the credibility of that news. If the Ulama bodies verify it according to the standards set by Shariah then there will be no fast for the nest day and Eid will be celebrated. Q: Are the six fast of Shawwaal to be kept continuously after Eidul Fitr or can they be kept separately during the month of Shawwaal? A: Keeping 6 fast of Shawwaal are correct for both ways, consecutively or separately. Q: Is it permissible to shake the hand of my brother’s wife or my uncle’s wife, or my female cousins’ or other female friends to greet them for Eid? And what about kissing them on the cheek? A: Shaking hands with all those females mentioned in the question is Haraam and similar ruling is for kissing on the cheek. Q: It is said that Hanafies must eat something after Fajr Salah and before the Eid Salah for Eidul Fitr and not eat anything between this time for Eidul Adha, why is this so? A: This way is Sunnah because our beloved Nabi Salallahu Alaihi Wasallam did the same as mentioned in Tirmidi, Ibn Maja and Darmi, and according to the narration of Bukhari from Hazrat Anas (may Allah be pleased with him) Rasoolullah Salallahu Alaihi Wasallam would eat dates in odd numbers on Eidul Fitr.

http://groups.yahoo.com/group/sunnisevens/message/1159 Q: Can a father send his Baligh son or daughter with his money to Hajj; would the Farz duty be fulfilled on behalf of the son or daughter who is sent for Hajj by the father? A: Yes the Fard duty would be fulfilled. Q: If one owes someone money, and he has to pay it back can he go for Hajj? A: If the promised times to pay the debt is up then one should pay the debt first, but if one has to pay small amounts in monthly instalments and he has sufficient funds to make Hajj then he must go for Hajj. Q: Some people say if you have daughter, who still has to get married you can not go for Hajj until she is married, is this right according to Shariah? A: This is only applicable if one has funds through which he can only do one thing, go for Hajj or make wedding arrangements for his daughter, then he must do the wedding arrangements. But if the funds are sufficient to do both, or daughter is still studying or busy building her career then he must go for Hajj. Q: If one had a fight with a relative or friend and they are not in talking terms, is it necessary to ask for Maaf from those people before going for Hajj? A: Hajj is an such an Ibaadah that if done properly the person’s sins are forgiven. Hoqooqul Ibaad (right of people) is a very serious issue, this would only be forgiven if the person, whose right was violated forgives. Therefore it is advisable for the one who is going for Hajj to ask Maaf (forgiveness) from the people and then go for Hajj. Q: Can one borrow money for Hajj against his assets/investments? A: Assets and investments are in reality Maal (wealth), if those investments and assets are more than his basic needs he must go for Hajj even if he has to take loan. Q: A Wife who is not working and does not have her own money and her husband takes her with for Hajj would her Farz be completed? A: Yes, the Fard Hajj will be completed. Q: Can a mother in law go for Hajj with her son in law while the daughter is also going for Hajj? A: Yes, a mother in law can go on Hajj with the son-in-law even if her daughter is not with, because it is Haraam for the son-in-law to marry his mother in law forever. Q: If a woman goes on Hajj without husband or Mahram, would her Hajj be counted? A: Yes, her Hajj would be counted but she will be a sinner, as travelling without husband or Mahram is Haraam. The Company of her husband or Mahram is the condition of journey not the condition of Hajj. Q: Can Qurbani be done by sending someone to do it, or one has to be there? A: Nowadays Hajjees are encouraged to buy tokens from Islamic development Bank for Qurbani. Dear Hajjees this in not advisable at all, because for Qaarin and Matamatte’ the Hajj sequence is Wajib . One must pelt first, then do Qurbani and thereafter do Halaq (shaving of head), and if the sequence is broken Damm becomes necessary. It is very difficult to assure with certainty that your Qurbani has been done on the time. If the Halaq is done before the Qurbani you have to give Damm. Islamic development bank gives choice that the group of 30 Hajjees can select a representative and he will be issued a special pass and he can witness that the Qurbani is done on hehalf of those 30 people. Even in this case the possibility is great that the animals selected for Qurbani may necessarily not be free from defects. Free from defect is a necessary condition of Qurbani. Nevertheless it is safer and more advisable to do one’s own Qurbani. Q: A Person going for Hajj, must he leave behind the money for his normal Qurbani, which is Sunnat of Hazrat Ibrahim (May peace be upon him)? A: For the person who left for Hajj normal Qurbani is not Wajib on him, therefore he does not have to leave money for the Qurbani. Q: A woman who is in menses and her seat is booked, she can not stay longer, what must she do about Tawaf-e-Ziyarat (the Tawaaf, which is Fard in Hajj)? A: If possible cancel the booking and after menses is stopped must perform Tawaaf-e-Ziyarat. If it causes inconvenience to her or to others who have come with her, in this case of need she can make Tawaaf but must give Qurbani of Badanah (cow or camel) and Towbah (repenting) is also necessary, because to enter the Masjid in the state of impurity is sin. If she managed to make Tawaaf before the sunset on the 12th ZulHajj after attaining purity and making ghusul, then the penalty is dropped ; if after 12th she became Paak (pure) and made Tawaaf, now the Badanah is dropped but must still give Damm. Q: Is it allowed for women to use pills to stop menses for the sake of Tawaaf? A: Yes, it is allowed. Q: If the woman got her menses after Fard Tawaaf but before Tawwa-e-Rukhsat (final Tawaaf), she must leave Makkah before her menses is completed, what must she do? A: Tawaaf-e-Rukhsat is not Wajib on her anymore, she can leave and there is no need of Damm as well. Q: It is famous amongst people if the Hajj falls on Friday that is Hajj Akbar (Akbari), how true is that? A: In fact Umrah is called Hajj Asghar (small Hajj), and against Umrah, Hajj is called Hajj Akbar, there is no condition of any day, every Hajj is Hajj Akbar. Q: Many long Du’aas for circling the Ka’bah are written in the books of Hajj, if one can not remember them, what can be done? A: One should prepare himself/herself for Hajj and learn those Du’aas; nevertheless if one can not learn Du’aas, learn the meaning and make Du’aa in your own language or recite the Durood upon beloved Nabi (peace be upon him) that is also sufficient. Q: Can one enter into Jannah tul BaQee’ with the shoe? A: It is not allowed to enter the Jannahtul Baqee’ with the shoe, in fact one should not enter at all because the path ways, which are made in Jannah tul Baqee’ are on top of the graves of many Sahabah. One should stand outside and read Fatihah. Q: What is the meaning of Damm. Badanah and Sadaqah used in Hajj terminologies? A: 1: Damm means sheep, goat or 7th part of cow or camel 2: Badanah means cow or camel 3: Sadaqah means charity equivalent to Sadaq-e-Fitr Note: if one can not give Sadaqah he can keep 3 fasts, fasts and Sadaqah can be done outside the Haram but the Damm and the Badanah must be done within the boundaries of Haram. Q: Can a Mohrim (person in Ihram) with flu clean his nose with the cloth? A: One can use non-perfumed tissue papers for cleaning the nose; if tissue papers are not available one must use his hand to low the nose onto a clean cloth and then clean his hands with the cloth. He cannot let the cloth or handkerchief touch any part of his face including his nose. Q: Can a representative do the pelting on behalf of a woman? A: Man or woman, can not appoint someone else to pelt on their behalf unless he/she is so ill that he/she can not go upto Jamaraat even riding on a conveyance. If he/she is not that ill and sent the representative for pelting then Damm will be necessary. This is very common mistake, that Hajjjees leave their womenfolk in the camps out of fear the for the crowd and pelt on their behalf.

http://groups.yahoo.com/group/sunnisevens/message/1522 Q: A person pointed out to me that 786 is not the numerical value of \"Bismillah Hir Raahma Nirraheem\" but it is the numerical value of \"Hare Krishna\", he therefore concluded that it is incorrect for Muslims to write 786 in order to seek blessing in the beginning of any work. Is the above statement correct? Was this practice of taking out numerical value (numerology) present at the time of Rasoolullah Sal lallaho alaihe Wasallam ? A: 786 is indeed the numerical value of \"Bismillah Hir Rahma Niraheem\", what difference does it makes if it coincides with the numerical value of the name \"Hare Karishna\"? A Muslim writes 786 with the intention of \"Bismillah...\". It is mentioned in the first Hadeeth of Bukhari that for everyone it is their intention that matters. A person who performs Salaah for the pleasure of Allah he is rewarded duly and the one who performs Salaah to be noticed by people is not rewarded. In the period of our beloved Nabi Sal lallaho alaihe Wasallam numerology (the knowledge of interpretation of words according to numbers) was present, as evident from the following incident. Hazrat Abdullah Ibn Abbaas (May Allah be pleased with him) narrates, Abu Yasir Bin Akhtab, his brother Hayy Bin Akhtab and Ka'b Bin Asharaf asked Rasoolullah Sal lallaho alaihe Wasallam \"to swear and tell us if the Alif Laam Meem has been revealed on you as is\"? Our beloved Nabi replied \"yes\". Hayy then said \"if you are truthful then your Ummah will remain for a few years, so how can we accept this religion.\" They pointed out that according to the knowledge of numerical value it is obvious from the letters of Alif Laam Meem that this nation will be obliterated within 71 years. Hayy asked, \"is there any other word like this.\" The Beloved Rasool Sal lallaho alaihe Wasallam replied \"yes, there is Alif Laam Meem Saad.\" Hayy said. \"this value is 161 which is more than previous\". Then he asked, \"is there any more?\" the beloved Rasool Sal lallaho alaihe Wasallam replied \"yes there is Alif Laam Raa.\" Hayy said \"this is even more than first and the second, and we bear witness that your Ummah will only be dominant till 231 years.\" Then he said \"is there anything else besides these?\" The beloved Rasool Sal lallaho alaihe Wasallam replied \"yes Alif Laam Meem Raa is also revealed on me.\" Hayy said, \"we won't believe in you because we are not sure as to which one of your words we should believe.\" Then Abu Yasir spoke, \"we bear evidence that our Prophets have informed us that this Ummah will rule but they did not tell us for how long, so if Muhammad is truthful in his statement then according to my understanding Alif Laam Meem, Alif Laam Meem Saad, Alif Laam Raa and Alif Laam Meem Raa all will be gathered for this Ummah.\" Then all the Jews got up and left by saying \"your matter is doubtful to us.\" (Hashiya Saikh Zaazah Tafseer Bedawi, Vol 1, page 65) It is clearly evident from this narration that the knowledge of Numerology was used in the discussion and the beloved Rasool Sal lallaho alaihe Wasallam was well acquainted with the subject matter, and answered questions according to their level of understanding. It also indicates that this knowledge was not hidden from Rasoolullah Sal lallaho alaihe Wasallam. However it must be noted that numbers cannot have the same significance as the actual recitation orally or in the written form of the complete Quranic words and cannot replace it. Q: is it allowed to have a tooth made of silver or gold, or to use a silver and gold wire to support the shaking teeth? A: according to Imam Abu Hanifah ( May Allah be pleased with him) it is allowed to have silver teeth, but not gold teeth, however use the silver or the gold wire to support loose teeth is permitted. Q: what is the correct method of positioning hands in the Salaah according the four righteous Mazhabs? A: according to Hanafi and Hambali Mazhab one must fold one's hands below the navel, according to Shaf'ee Mazhab hands one must fold above the navel but below the chest and according to Maliki Mazhab it is Makrooh to fold the hands in the Fardh Salaah but it is recommended to fold the hands in the Sunnah Salaah. Q: If in Sajdah both the feet are lifted off the ground or only the tips of the toes touches the ground without the fleshy portion of the toes being pressed onto the ground, would the Salaah be valid? Also if the nose does not touch the ground in the Sajdah position would the Salaah be valid? A: if both the feet were lifted from the ground or only the tips of the toes are touching the ground and not the fleshy part, Salaah would be null and void. If the fleshy part of one or two toes touches the ground and fleshy part of most of the toes did not touch, in this case Salaah would be Makrooh Tahreemi Wajibul I'aadah (must be repeated). (Ash'atul Lam'aat, vol 1, page 394; Durre Mukhtaar, M'ah Raddul Mukhtaar, vol 1, page 313; Fatawa Razvia, vol 1, page 556) Note: it is Fardh in Sajdah that at least one of the toes (inner part) must touch the ground and it is Waajib that 3 toes (inner part) of both the feet must touch the ground. It is Waajib to press the nose in Sajdah until the pressure is felt on the bone of the nose. If some one performed Sajdah in such a way that his nose did not touch the ground or if it was touched but the pressure is not felt on the bone of the nose, Salaah becomes Makrooh Tahreemi Wajibul I'aadah (must be repeated). (Fatawa Razvia, vol 1, page 556; Bahare Shariat, part 3, page 71) Q: My parents have taken Bai'at with a Peer Sahib from India. When he came to our house and told us that our house was affected with 'jaadoo' and pointed out the culprit is my mother's sister. He also told us that a worker in our shop who is Muslim was busy stealing from the shop. I would like to know if what this person said is credible and can one have such powers to reveal such secrets? A: According to Shariah these methods are not valid to prove someone as a thief or to prove who has done 'jaadoo' It is clear that this 'peer sahib' is lying. It is mentioned in the Hadith of the beloved Nabi Sal lallaho alaihe Wasallam: \"be aware of Zann (thinking ill about others) surely the Zann is a biggest lie\". These types of people play on the emotions of innocent people and create Fitna to fill their pockets. They cause great harm in personal relationships and make people suspicious of close family and friends. How could such things be permitted in Islam? Stay far away from unscrupulous people like him as his intention is to make money from cleaning out this 'Jadoo' and improving the family business. His lies could cause an innocent person to loose his job. In fact to confide, trust and seek help from these type of people is not permitted. It is mentioned in the Hadith that such a person who uses the service of these types of people will be in the danger of not having his Salaah accepted for 40 days (Mishkaat, page 393) Q: I stood up to perform Zohr Salaah, but I mistakenly uttered Asr in the Niyyat, will the Zohr Salaah be valid? A: Niyyat mean what you intend in the heart, therefore if your intention is that I am going to perform Zohr and from your tongue the word Asr is uttered the Salaah of Zohr will still be valid. Similarly if one intends to perform Fardh and mistakenly utters Sunnah, Salaah the Fard Salaah would still be valid. Ita Niyyat (intention) and not mere words are important. What is in the heart that really matters. Q: some people recite \"Allaho Akbar\" as \"Aaalaho Akbar\" by pulling the \"Alif\" or as \"Allaho Akbaaar\" by pulling the \"Ba\" letter, would this type pronunciation have any impact on the Salaah? In some Masjids the Moazzins pronounce the word \"Allaho Akbar\" as \"Aaalaho Akbar\" or \"Allaho Akbaaar\", will that Azaan be valid? A: If a person mispronounces \"Allaho Akbar\" by saying \"Aaalaho Akbar\" (by pulling the \"Alif\" letter of word \"Allah\") at the time of starting the Salaah, his Salah has not yet commenced. This means it is pointless for him to proceed any further and if he mentioned it incorrectly anywhere else during the Salaah the Salaah becomes null and void. Because pulling the \"Alif\" changes the word into a question according to Arabic grammar. This means that \"Allah is the Greatest\" changes to the question \"is Allah the greatest?\" Allah Azza wa Jal forbid! Allah undoubtedly is the greatest and therefore this mispronunciation creates doubt in His greatness.. Similar rules applies if someone pulls the \"Ba\" letter of \"Allaho Akbar\", because \"Akbaaar\" means \"drum\", or \"menses\", or it is the \"name of Shaitaan\". This would mean (Allah Azza wa Jal forbid) \"Allah Azza wa Jal is drum\" or \"Allah Azza wa Jal is menses\" or \"Allah Azza wa Jal is Shaitaan\" (detail can be seen in Fatawa Shami, vol 1, page 304) If the Moazzin pronounces the word \"Allaho Akbar\" incorrectly as it has been explained above, then that Azaan is invalid, it would be regarded as open and public insult of Almighty Allah Azza Wa Jal. This is indeed a very serious matter and should not be treated lightly. Mosque committees must consult the learned Ulama and appoint the right people for the duty of Imaamath and Azaan. Q: is it allowed for the Muslims to shake hands after the five daily Farz Salahs? A: to shake hands is Sunnah, great virtues of shaking hands are mentioned in many Ahaadith, and surly it is allowed after the five daily Fardh Salaah. It is mentioned in Durre Mukhtaar, Kitabul Hazr Wal Ibahah, Babul Istibra: \"shaking hands is allowed even if it is after Asr, and what the Ulama have said about its being Bidah, it means allowed and Good Bidah as Imam Nawa'wi has mentioned in his Azkaar\" and in Raddul Mukhtaar, vol 5, page 252, it is mentioned under the same discussion \"Imam Nawa'wi has said that shaking hands after every meeting is recommended, the custom off shaking hands after Fajr or Asr has no proof in Shariah but there is no harm in doing that. Sheikh Abul Hasan Bikri has said that the condition of Fajr and Asr is because of people's habit which was practised at the time of Imam Nawa'wi otherwise shaking hand is allowed after every Salaah\"

http://groups.yahoo.com/group/sunnisevens/message/1671 Q: What did RasoolAllah Sallalahu alaihi wasallam read in Tashahhud - ASSALAAMO ALAIKA AYYO HANNAIBYYO (O Nabi peace be upon you) or ASSALAAMO ALAYYA (peace be upon me)? Likewise what did he (Sallalahu alaihi wasallam) read in the Kalimah Shahadah INNI RASOOLULLAH (surely I am the Rasool of Allah) or ANNA MUHAMMADAN ABDO HOO WA RASOOLUH (Surely Muhammed is the servant and the Rasool of Allah) ? A: It is mentioned in Fatawa Shaami that RasoolAllah Sallalahu alaihi wasallam used to say in Tashahhud INNI RASOOLULLAH (I am the Rasool of Allah) and sometimes in the Kalimah Shahadah he used to say ASH HADO ALLAH ILAHA ILLALLAHO WA ASHHADO ANNI RASOOLULLAH (I bear witness that there is no one worthy of worship but Allah and I bear witness that I am Raool of Allah). Generally he read the same Kalaam as commonly read by Muslims. Q: What is the Shariah ruling of that person who calls anothe Muslim a Kaafir (non-believer)? A: To call a Muslim Kaafir is reprehensible. There could be two ways of calling a Muslim a Kaafir, one is to call him a Kaafir so as to swear or insult him, and in this case the caller is sinner but not Kaafir. Secondly is to label a Muslim a Kaafir intentionally implying that he is out of the fold of Islam. In this case the caller himself becomes a Kaafir. There caller must re-enter the fold of Islam by carrying out the necessary requirements and further, if he is married he must redo his nikaah as his nikaah becomes null and void. Until and unless he does not do these actions his Salaah, fasting, etc none of the Ibaadat would be accepted, and his wife becomes Haraam for him. In both the cases the caller must seek forgiveness from the offended person. However, if any person does or says something, which is blasphemous, then it is necessary for the Ulema to declare that person a Kaafir. Q: Martyrdom is such a great station in the sight of Allah Azzawajal, our Beloved Nabi Sallalahu alaihi wasallam is greater than all the Prophets and he is the Beloved of Allah Azzawajal. Did he attain the station for martyrdom? A: RasoolAllah Sallalahu alaihi wasallam departed from this world through Sahaadah. A Hadith in Bukhari is mentioned in Mishkaat, Hazrat Ayesha Siddeeqah RadiAllahu anha reports RasoolAllah Sallalahu alaihi wasallam in the state of illness in which he departed from this world. \"O Ayesha I always used to feel the pain of that poisoned food, which I ate at Khaibar, and now I fel that my vein of life is being severed off because of the effect of that poison\" Death cause by poison is also Shahaadah. Our beloved Nabi Sallalahu alaihi wasallam was not deprived from the great station of Shahaadah. Q: I was in a Mehfil Sima (Qawwali). Mureeds of the Silsila were seated there, and their Khalifa was also present. The wall behind the Khalifa had the picture of Khwaja Ghareeb Nawaaz RadiAllahu Anhu's Mazaar. The Qawwaal read the following couplets while pointing towards the picture: MERI NAMAAZ TO YAHI HAI POOJTA HON TUME MUJHE NAHI KHABAR ADABE BANDGI KIYA HAIN (My namaaz is this, that I worship you, otherwise I am unaware of the rules of worshipping.) I understan Urdu and delt uncomfortable with the couplet that was sung by the Qawwali singer whilst he was pointing at the picture of Khwaja Ghareeb Nawaaz RadiAllahu anhu's Mazaar. What is the Shariah ruling on that Qawwaal(singer) and those that loved what he mentioned and showed appreciation and praised him when he read these couplets? A: If your observation is correct and the Qawwaal did understand the meaning and read these couplets pointing to the picture of the Mazaar of Khwaja Ghareeb Nawaaz RadiAllahu anhu, he committed a kufr act. He must repent, and re-read his Kalimah Shahaadah to re-enter the fold of Islam. If he is married his nikaah becomes null and void. He will also have to redo his nikaah. A similiar ruling would apply to all those people who understood well what the Qawwaal was saying and appreciated it. Q: Is there any any significance of food, upon which the Fatiha is recited? A: Hazrat Shah Abdul Aziz Muhaddith Dehlwi writes in his Fatawa: \"Food, upon which the Fatiha is recited becomes TABARRUK(blessed), it excellent to eat that food.\" Q: What is the proper way to make Sajdah-e-Sahw according to the Shaf'ee Mazhab? A: One must make 2 Sajdahs before making Salaam: and these 2 Sajdahs must be after Tashahhud and Durood with the intention of making Sajdah-e-Sahw. Intention must be in the heart and must not be mentioned with the tongue. If one makes intention with the tongue his salaah would become null and void. Intention is a must for the Imaam and those who perform individually, however, Muqtadi (one who follows the Imaam) does not need to make intention because he is following the Imaam. There Imaam's Niyyat suffices for the Muqtadi as well. Q: A women claims that the Rooh (soul) os Sayyiduna Ghous Paak RadiAllahu anhu talks through her. People come to her for du'aa and ta'weez etc. is there any credibility in her claim? A: No human soul captures another human being. Only Jinns can have an effect over some people. If the Jinn comes in good form, people assume that a saintly person has come to them. If the Jinn comes in bad form they have different names like tokloshe etc. It is obvious that this women has been affected by a Jinn and she is assuming it to be Sayyiduna Ghous Paak RadiAllahu anhu. Therefore her claim is false. Muslims must not believe such nonsense. According to Shariah it is not permissable to ask questions of the Jinns. Further, to find out about the future from Jinns is not permissable. Q: Some people believe that the month of Safar has bad omens, and many calamities descend during this month. Some delay weddings etc for fear of this month. How true is this belief? A: This belief although widely practised is unfounded. No calamaties descend in this month as reported by Hazrat Abdul Haqq Muhaddith Dehlwi in \"Ashathul Lam'aat\" Vol 3, page 620. Q: I work for a government department and sometimes I make personal calls from the office phone, which is provided for work only (business matter), I usually seek the permission of the head of our division. Is this allowed? A: No officer has the right in a government department to mak private callsl phone calls should be used for work related matters. There head of the division cannot make calls for this own private matters, there how can he give permission to others? Government departments are not owned by any individuals, it is public property, even if the oresident or prime minister do not have the authority to allow someone to use the public property for his/her personal use. Similar rules apply to all the public organizations like mosques, orphanages, charitable and welfare organizations etc. However, in private companies the owner had the power to allow someone to make personal calls. Without the permission of the owner even the manager cannot make private calls nor is he in the position to give anyone permission to make private calls. Q: Is it allowed to sell or use contraceptive? A: To sell contraceptives is allowed, however the use of contraceptives is only allowed when the health of the woman is affected, or her child is still small and pregnancy would cause problems for the baby, or there is any other complication related to the mother or the child, then its use is allowed. These days the intention is population reduction based on concerns with regard to shortage of food (sustenance), over-population, adaquate public services etc, Most governments encourage people to have less children because of these reasons. Family planning with this intention is incorrect and should not be practiced. We are not the sustainers of our children. Allah azzawajal is the only Sustainer of all. RasoolAllahu Sallalahu alaihi wasallam said: \"Marry those women that have love for you and can give birth to many children because I would be proud of my Ummah's vastness on the Day of Judgement.\" Q: If a son has been disowned by his father, would that deprive him of his rightful share of his father's inheritance? A: Disowning would not deprive children of inheritance. In life every person is the owner of his assets. He can do whatever he wishes. After death Allah azzawajal has taken the responsibility of distributing that wealth. Everyone's share is pre-determined in the Qur'aan. Thus everyone would get their share accordingly.

http://groups.yahoo.com/group/sunnisevens/message/1000 Q: Those exempted from obligatory fasting are the sick, those on journey menstruating woman etc. Please elaborate as to what \"those on a journey\" would include? Today's travels are done in a luxury car with air con. Maximum speed and comfort, the same applies to travel by air planes, would the exempted fast apply to reps, etc with all the above luxuries? A: exemption given to travellers in fasting and Salaah is based on the distance not on the hardships of the journey, thus when one travels 98.734 km or more he has an option to fast or not, or to make the Qaza of missed fast in other months. This exemption would apply to all travellers. Q: Please explain the Hadith: If a man is keeping nafl or voluntary fast, he is at liberty to break it for the sake of a guest, or on the insistence of a friend (Bukhari 30:51) A: it is not permissible to break Nafl fast without a valid reason. If the host/guest is unhappy and insists on the incumbent to join him, then it is permitted to break the Nafl fast providing he trusts himself to make the Qaza for that fast and that he broke the fast before Dahwa-e-Kubra (mid day). After mid day breaking of fast is not allowed. Q: Would the fast be nullified if one brushes one's teeth using toothpaste, as long as it does not enter the gullet? A: if the toothpaste is used for brushing the teeth, the fast would not be nullified. Tasting something while fasting is Makrooh and the use of toothpaste is not for the purpose of tasting, it is only for cleaning purpose. Miswaak made out of fresh branch of tree is permissible according to all the Ulama since it has a taste and some of the branches of trees have beautiful fragrance and taste. Q: Can any other Namaaz be performed at an Eid-gah besides the Eid Namaaz on the day of Eid? A: Before the Salah of Eid any type of Nafl Salaah is Makrooh whether in the house or in the Eid-gah, even if the woman wants to read Chasht Salaah at home she must read after when the Eid Salaah is over. It is Makrooh to read Nafil in the Eid-gah after the Eid Salaah but one can read in the house, rather it is Mustahab (recommended) to read four Rak'at Nafil Salaah at home after the Eid Salaah is over. However Qaza Salaah can be performed any times besides the three times at the time of Sun rising, Zawaal and at the time when the Sun is setting. Qaza Salaah should not be performed openly if there is a possibility of people becoming aware of it's performance. Qada Salaahs should be performed hiddenly without bringing into anybody's knowledge. According to Shariah one's sins should not be displayed openly. Q: What should a woman who missed a number of days of fasting in Ramadan due to her menstruation do regarding the Sunnah of fasting six days in the month of Shawwal? Is it permissible to fast the six days of Shawwal first and delay making up for the days she missed in Ramadan or vice versa? A: it is permissible to delay making up for the missed Ramadan fasts and keep the six Shawwaal fasts first, but it is recommended to make the Qaza of Farz fasting first. Q: Is a Mu'takif (one who sits in I'tikaaf) allowed to be visited by other people or by his wife? Can a Mu'takif visit a sick person or attend a funeral? A: Mu'takif is allowed to be visited by others and by his wife, if it is not customary for women to enter the men side of the Masjid as she has to walk through the men to visit her husband - her visit is not advised because this could lead to fitnah. Mu'takif can not go out of Masjid for the reason of visiting sick person or attending funeral. Q: It is Sunnat that one should go to the Eid-gah with one route and should choose a different route when returning from the Eid-gah by car? And would the Takbeer still have to be recited? Also please explain the purpose of the two different routes? A: it is Sunnah to go to Eid-gah with one route and return with another route, Tirmizi and Daarmi report from Hazrat Abu Hurairah that beloved Rasool Sallahu Alaihi Wasallam used to go to Eid-gah with one route and return via another route. If one goes by car using an alternate route would be in conformance with the Sunnah and Takbeer should still be recited. There is nothing wrong going in the car but if possible it is better to go by foot. Different routes would give Shahadah of participation in the glorious occasion of Eid Salah. Furthermore it provides more opportunities in meeting Muslim brothers and instilling the spirit of brotherhood and sharing in the joy and happiness. Q: If one arrives late for the eid Salaah, and the imaam has already gone into ruku, should one first recite the Takbir-e-Tahrima and then join the imam in ruku? Or should one join the imam immediately in ruku and when should the Takbeers be recited? A: Takbeer-e-Tahreemah has to be recited no matter at what position one joins the Jamaat. If the Imaam is gone in the Ruku, the Muqtadi (after saying Takbeer-e-Tahreemah) must go into Ruku and say the Takbeers in the Ruku; if one could not complete Takbeers and Imam lifted his head from Ruku the remaining Takbeers are dropped. If one joined the Salaah after Imaam has lifted his head from the Ruku he must not say any Takbeer on his own rather he would say them when he is performing his own missed Rakat. If one joins the Jamaat after Imaam has lifted his head from the Ruku of second Rakaat then he will read Takbeers on his own in the both Rakaats int the normal sequence. Q: Please explain the Hadith: women are also allowed to enter a state of I'tikaaf (Bukhari 33:6) A: Women are allowed to sit for I'tikaf in the Masjad-e-Bait (a place, which is specified in the house for the performance of Salah is called Masjad-e-Bait) Q: If one reads Esha Salaah alone, reads Taraweeh with Jamaat, can he read Witr with the Jamaat? A: the one who has read Fard alone should not read Witr with the Jamaat as it is mentioned in Raddul Mukhtaar in chapter Idraak-ul-faridah. Q: in a particular mosque Witr Salah is performed one day according to Shaf'ee Mazhab and another day according to Hanafi Mazhab, is this practice acceptable? The management and the Imaam of the Masjid say this is good practice for the sake of unity, please elaborate. A: According to Shaf'ee Mazhab, Shafee Muqtadi can read Witr behind Hanafi Imaam and according to Hanafi Mazhab, Hanafi Muqtadi can read Witar Salah behind Shafee Imam provided that the Imaam does not make Salaam after second Raka'at otherwise Hanafi can not read Witr behind Shaf'ee Imaam. According to Hanafi Mazhab it is Waajib that Witr is to be performed with one Salaam when the Shafee Imam makes Salaam after 2 Raka'ats Hanafi's Salaah is broken. Unity comes by respecting and accepting each others difference, not by imposing one opinion over the other. In the past before the take over of the Saudi/Wahabi government around the Ka'bah were four Musallahs of the four Imams .This instilled more unity, love and respect because every one recognised each other. Now with the current government's control of Haramain only one way has been imposed showing no respect to other Mazaahib. This is one of the causes of disunity and friction amongst the Ummah. Q: I have been reading my Taraweeh at different Masjids, at some Masjids Huffaaz read with no Tajweed at all and many of the words are eaten up because of the speed etc. is this type of reading allowed? If not allowed then whose responsibility is to correct the situations at these Masjids? A: Reading complete Qur'aan in Taraweeh is Sunnat-e-Mu'akkadah and reading Qur'aan without Tajweed is Haraam, in order to perform the Sunnah a Haraam can not be permitted. Thus reading Qur'aan correctly is necessary and completing Qur'aan is not necessary. If those Huffaaz are not available who recite Qur'aan correctly, hold correct mainstream beliefs of Islam and obey the laws of Shariat then the Taraweeh should be performed with small Surahs by the Imam or some one who can read Qur'aan correctly and is obedient to the laws of Shariat. It is the responsibility of the trustees, mosque committees and Imaams (Qualified Alim well versed in the laws of Shariah) to make sure that they find the rightful candidate to perform Taraweeh. It is sad that nowadays the Imaams have very little or no say in the matter of selecting Huffaaz who meet the criteria in accordance with Shariah. Decisions are taken by people unqualified in matters of Shariah based on emotion, contacts, doing favours, promoting self-interest etc. Thus Huffaaz chosen may not meet the criteria in accordance with Shariah and their participation could be a source of sin rather than blessing in this sacred month of Ramadaan. The Imams should be given complete power to screen and select the best Huffaaz.

http://groups.yahoo.com/group/sunnisevens/message/1946 Background The performance of a nikah by a local Imam, which was first published in our mid-May issue, is still generating a huge response. Local Imam, Moulana Mohamed Ali, of the Bengal Str mosque, recently performed a nikah of a couple who are from two prominent families in Laudium. Despite the Imam knowing the two families, he performed the nikah without their consent or presence. The couple submitted an affidavit to the Imam, stating that the parents were against them getting married and the Imam accepted the affidavit at face value and performed the nikah. Fatawa. Since our publications there was support and against the Imam for performing the nikah, from various quarters. Fatawa's were also produced for and against the nikah. Mohideen Haswaru produced a Fatawa, which his late father, Moulana Mufti Mohammed Alli Aswari issued. In the Fatawa, along with 5 proofs, it was stated that a woman cannot get married without her Wali (lawful guardian). However, Mufti Abdun Nabi Hamidi, from the Jewel Str mosque, responded by saying that the Fatawa produced by the late Mufti Alli Aswari referred to the Shaf'ee Mazhab. \"My intention of responding to the Fatawa is not to encourage the youngsters to marry without the blessings of their parents but on the contrary, it is rather to highlight the true interpretation of a legal Sharia matter\". Mufti Hamidi quoted various Haniafi scholars of Islam and said that according to the Hanafi Mazhab, a woman who has attained the age of puberty, and is of sound mind, can make her nikah without the consent of her Wali. New Response Several readers have now raised new questions concerning Mufti Hamidi's response. The LAUDIUM SUN forwarded the questions to Mufti Hamidi, who responded by first giving a background on the importance of parents as follows: \"My article about Nikah without the consent of the brides Wali in the LAUDIUM SUN, has raised many questions in the community. Before I answer these questions I would like to make it clear to the readers that I haven't suggested to or encouraged the youngsters to marry against the will of their parents.\" My whole aticle is about the validity of the nikah of any woman who went ahead and got married without the consent of her Wali. Would that Nikah be recognised and declared valid or not? I am of the opinion that the nikah is valid although it is really awful and mean because the parents' consent is not obtained. The Nikah will be valid and the couple would not be living in sin (adultery - zina) and he children born out of that marriage would be legitimate and would become the legal heirs of their parents. Parents' consent, pleasure and satisfaction in marriage are important. Children must obey their parents in every lawful order that they give. Disobedience to parents is a major sin those who don't obey their parents would not only be punished in the hereafter but would also be punished in this world. Those youngsters who go out and marry without the permission and against the will of their parents commit many sins. I will count a few so that it might open the eyes of some youngsters. They are namely:- 01. Hurting the parents 02. Disobeying them. 03. Causing humiliation and embarrassment to them 04. Distrusting them. 05. Rejecting their love and care. 06. Belittling them. 07. Being unthankful to them for all the good they have done. 08. Being unfaithful to them. 09. Breaking relationships with them. 10. Breaking them down emotionally and morally. 11. Stealing their peace away from them and giving them sleepless and restless nights. 12. Causing them to cry with the unbearable pain. 13. In most cases they get sick because they are old and can't bear the stress. 14. Putting an end to their good expectations as to be coolness of their eyes and heart. 15. Leaving a bad reference for other brothers and sisters, it would affect them when they want to get married. 16. Last but not least, disobeying Allah Azzawajal and His Rasool Sallalahu alaihi wasallam because of not listening and respecting the parents etc. In free societies like South Africa where boys and girls come in contact freely from school age, at college, university and work place, we will always have problems of their liking someone or falling in love with someone before marriage. Afer they fall in love with someone and want to marry that person then only parents get alert and start looking at the other problems that might come with such marriages. In societies where the opposite sexes don't come into contact, and marriages are made strictly by their parents, boys and girls fall in love with the person that they have married; such problems are almost non-existent. Intermingling of sexes is prohibted in Islam. But, we don't seem to bother about it and when the problems occurs we want to find an easy escape from the problem rather than facing it. Parents' happiness and consent is of utmost importance in marriage. The questions now are :- Have we brought our children up in the proper Islamic way, sacrificing time for their good upbringing, keeping them away from places where the opposite sexes intermingle, keeping a watchful eye on them, whom they are sitting with, where do they go and who are their friends? Did we stop our daughters when they went half naked to attend weddings where many evil eyes are falling on the open parts of their bodies or did we leave them at the mercy of evil, immoral and western norms and peer pressure to teach them the ethics of life, and when we felt kindness for them instead of bring with them physically and took them to places where they want to be, we showed or love by giving them money and cars and allowed them to go and have a good time with their friends and then who knows where they are and what they are doing? Parents have to deliver to their children what is needed for their Islamic upbringing and then the reaction of the children would also be reciprocal. I understand in some cases where the parents have done enough and brought up their children in a good and Islamic environment but they were still let down, those are very unfortunate situations and patience is the only way to deal with it.\" Questions and Answers on Nikah Mufti Hamidi responded to the reader's questions as follows: Q: According to your response in the last issue of LAUDIUM SUN, a women who is Baligh (attained the age of puberty) can make Nikah. In other words a 13 or 14 year old girl can marry. In this day and age are girls of this age able to take on the responsibility of marriage? A: Young girls of this age mentioned in the question should not be encouraged to marry. Basic education, home manageing skills, cooking and mental maturity are necessary to run a home succesfully. The age of 20 years would be more practical to take up the responsibility of marriage. Q: My daughter is 17 and very keen to marry a Muslim boy who is 20. However, we have come to find out that he is on drugs. Isn't it our duty as parents to stop our daughter from marrying this boy who we truly believe will not be able to look after her? What do we do in such a situation? Our daughter does not want to hear anything; she wants to marry the boy. Are you saying accoring to Islam we must allow her to marry? A: It is your duty to stop your daughter to marry this boy, as it is your duty to stop her if she wants to drink poison. Drug addicts don't leave their addiction with ease, even in rehabilitation centers the success rate is hardly 3 to 4%. You need to take her for counselling so that she can have better understanding of the dangerous zone she wants to enter into. Q: Islamically, what is the good age or the right age for a boy and girl to get married and would you say this is the age where they can make their own decision without their parents consent? A: 20 years and above would be the reasonable age to get maried in our present time, parents' consent is of utmost importance at any age. Q: Our daughter is 18 and wants to marry a 21 year old boy, however this boy has no income or no means to support a family. The girl says rozi comes from the Almighty and together they will make things work. Naturally as parents we are worried. They can't survive on thin air. Have we no say in this matter? A: Of course! You, as parents, have a say in your daughter's marriage. You need to advise her with the best of your abilities and some Islamic counselling would also be helpful. Q: Our son wants to marry a non-Muslim girl. Should we allow this? the girl says that she might convert later on. What if the girl does not convert to Islam? So as parents what are we supposed to do? A:You mentioned the girls is a non-Muslim but you did not say to what religion she belongs to, therefore it is difficult to answer. However , we Muslims are taught by our beloved Nabi sallalahu alaihi wasallam to marry virtuous pious ladies of Islamic religion, and what is what you need to advise your son. Q: How can you say we as parents have no say when our children get married? My daughter is 20 years old and she has met this man at work who is 38 years old. He was married twice and has 3 children. He now wants to marry my daughter and she is crazy over him. We hear that his former 2 wives left him because he used to beat them up. We don't want our daughter to get married to him. Now she has read your column and says we have no right to stop her. We think you were very wrong in your reply. A: If you say I am wrong in my reply you need to refute the arguments I have presented. However, you as parents have the duty to advise her not to marry this person if your heart is not satisfied. My column only argued one pint and that is if any Baligh girl went ahead and made her Nikah without the consent of her Wali the Nikah would be valid according to Hanafi Law. Q: You mentioned about Shafee and Hanfees? What about the other two followings? A: According to Hazrat Imam Malik the condition of Wali is not for the correctness of Nikah. However, Wali is a condition for the excellence of Nikah. And, according to Hambali Mazhab the Nikah is based on the consent of Wali (Hambli Mazhab is the same as the Shafee Mazhab in this matter) Q: I converted to Islam four years ago. I now want to get married. All i know is that I am a Muslim. I don't know anything about Shafee or Hanafi. The woman I want to marry is also a convert, all the she knows is that she is Muslim, I have proposed to her and she has said yes. Do we need our parents' consent to get married? A: Parents' consent is always important. If you are newly converted you need to follow the Mazhab, which is more dominant in your area., the scholars of that Mazhab are more available in that ara. This would be more practical and would make your life easy. Q: I want to get married to a woman who is not a Muslim. Do i need her parents' permission? She will convert to Islam but not her parents. A: It is vital to seek her parents' permission to avoid many future problems and disputres. However, if the Nikah is made without their consent the Nikah would be valid.

http://groups.yahoo.com/group/sunnisevens/message/1214 Q: Can a husband do Qurbani on behalf of the wife? A: If one wants to make Qurbani on behalf of the wife or Baligh children he must get their consent. If he does not get their permission, Waajib Qurbani would not be performed. Q: Can the people send money to poor people (within the country or outside the country) instead of making Qurbani? A: At the time of Qurbani, performance of Qurbani is necessary and cannot be substituted. However Nayabat (authorizing someone to do it on one's behalf), is allowed. This means that it is not necessary for him to perform Qurbani himself as he has authorized someone to perform it on his behalf. Q: What is the time of Qurbani? Can it be done during the night as well? A: The time of Qurbani is from the Subho Sadiq (dawn) of 10th Zul Haj till the sunset of 12th Zul Haj, totalling 2 days and 3 nights. However it is Makrooh to perform Qurbani at night. If the Qurbani is performed in the city then it must be done after the Eid Salaah is over. Q: For those on Hajj, is Qurbani Waajib for them as well? A: Qurbani is not Waajib on the Musaafir (travellers with distance greater than 98.73km and a period of less than 15 days at one city). For example, the person who lives in Makkah and goes for Hajj, Qurbani is Waajib on him because he is not Musaafir. However the Qurbani of Shukr related to Hajj has to be done. Except for Munfarid, Qurbani is one of the Fundamentals of Hajj. Q: Farmers these days cut the tail of the sheep for the reason of making the animal fat. Would such an animal be allowed for Qurbani? A: If the tail of the sheep is cut more than one third, then that sheep does not qualify for Qurbani. Q: If the cow is slaughtered and one or two shares are not purpose of Qurbani, for example the purpose is Aqiqah, is this practice allowed? A: Anything, which is for the purpose of Taqarrub (seeking Thawaab and closeness of Allah Azza wa Jal), is allowed as a share of the Qurbani animal, for example Damm or Aqiqah. Q: People send their Qurbani overseas. Is it not necessary to do your Qurbani yourself? A: Although it can be sent overseas, it is recommended to do your Qurbani yourself. If you do not have the ability to do it yourself ask a knowledgeable person to teach you beforehand. It is better to be present. Rasoolullah Sallallahu Alaihi Wasallam said to his beloved daughter Hadrat Bibi Fatima radiAllahu unha to be present at her Qurbani as at the time of spillage of the first drop of blood of the Qurbani, all your sins are forgiven. Harrah Abu Saeed Khudri asked Ya Rasoolallah Sallallahu Alaihi Wasallam, is this exclusively for your family? Our beloved Rasool Sallallahu Alaihu Wasallam replied it is for my family and for all the Muslims. Q: How should the Qurbani meat be distributed? A: One can eat the Qurbani meat himself and can give to another person poor or rich. It is Mustahab (recommended) to eat some. The recommended way to distribute the meat is to divide the meat into three parts, one third for the poor, one third for friends and family and one third for one's self. However to distribute the whole amount or to keep whole amount for one's self is also permitted. If the Qurbani is of Mannat (vow) then it can neither be consumed by one's self nor given to the rich. Q: Sometimes it happens that the owner of Qurbani just puts his hand on the knife of the person making Zibah (slaughtering). Is this in order? A: It is allowed provided that both read Bismillah at the time of slaughtering. If any one of them leaves off reading Bismillah intentionally or thinks that another may have read it, in both cases the animal is Haraam. Q: Some people say I am making Qurbani this year for my father as last year I made Qurbani for myself or this year for my wife or child or Rasoolullah Sallallahu Alaihi Wasallam with the intention of not doing for one's self. Is this permissible? A: A person who is Sahib-e-Nisaab (meaning he has that much wealth upon which Zakat is necessary) must on his behalf first and this condition applies as long as he is Sahib-e-Nisaab. Yes, if he can afford to make it on anyone else's behalf then he is permitted provided he discharges his obligatory duty first. Q: What must one do with the skin of a Qurbani animal? A: It is recommended to give it to suitable charitable organizations or sell it and give the money as charity. Q: What is the meaning of Ayyame Tashreeq, and what is to be done in these days? A: The days from 9th to 13th of Zilhaj are called Ayyame Tashreeq. It means drying of meat. Since in these days the meat of the sacrificed animals is dried up hence this name is given. On the day of 'Arafa, i.e. 9th of Zilhaj after morning prayer (Fajr) to 13th of Zilhajah up to Asr prayer, after every Farz Namaaz the recitation of the Takbeer is Waajib. But there is difference of opinion in this regard. Some people say that it is a Sunnah act, but the majority of the scholars say it is Essential (Waajib). It is mandatory (Waajib) on whom the prayer is obligatory. Travellers and individuals offering prayer too have to recite the Takbeerat loudly during the Aayam Tashreeq. Takbreerat should be recited on completion of the Farz prayer. Important - For woman it is not essential (Wajib) to recite Takbeerat after prayers.

SubhanAllah, JazakALlah madina. Have these Fataway been published in book form?

BarakAllah bhai jaan. No, these fatawa are printed in a local community newspaper where Mufti Saheb stays. But Mufti Saheb asked me if I archive these after I retype them from the paper, so Insha'Allah - I'm certain that Mufti Saheb would want these printed at a later stage. Don't worry Madeenah, Insha'Allah - I would most definately keep my madani peer bhais up to date if there are any publications that I can get my hands on. Jumu'ah Mubaarak to one and all. Ma'assalaam

Q&A by Mujaahid-e-Ahle Sunnat Mufti Abdun Nabi Hamidi
http://groups.yahoo.com/group/sunnisevens/ Q: How many rakaats should a traveler (Musaafir) pray while traveling? Should the traveler pray only the Fard of each Namaaz, or is it necessary to pray other rakaats as well? A: All Namaaz that have four Fards must be shortened to two, for example Zohr, Asr and Esha. This is termed as Qasr Salaah. The Fard of Maghrib and Fajr remains unchanged. If there are no physical difficulties and no danger to life or damage to property and the transport is in one’s control then the Sunnah Salaah should not be neglected. The 3 Witr of Esha must be performed. Q: (1) When does one apply the rule of Musaafir for prayer? What is the required distance? (2) If one travels to work daily, and the required distance is met, is one allowed to make Qasr Salaah, as a Musaafir is allowed? A: (1) According to most authentic opinion of Islamic Jurists the required distance is 98.73 Km, the point of departure to the intended destination. (2) Yes a regular traveler would also shorten his four Fards into two if the required distance is met, providing that from the point of departure to the first intended stop for work is 98.73 Km or more. If the person is traveling the whole world but each intended stop from the point of departure is less than 98.73 Km – he can visit the whole world and yet would not be regarded as Musaafir. Q: Some people wear T-Shirts that have photographs or writing on them. Sometimes the writing on certain T-Shirts is big and bold and can be very distracting. The other day I saw a person wearing a T-Shirt with a slogan that said “GET LOST!” Some people also wear a brand of clothing, which has a crocodile emblem on it. Is it allowed? A: Performing Namaaz wearing clothing, depicting pictures of living being, is Makrooh Tahreemi (Namaaz which qualifies as Makrooh Tahreemi must be repeated). Such garments are forbidden at all times. To wear clothing that carry offensive slogans is also not permissible in the Masjid. Everything in the Masjid particularly the atmosphere must remind one about Deen. Q: (1) What is the consequence to those who do not switch off their cellphones in the Masjid? Do they get a sin if their phone rings during Namaaz, thus disturbing other Musallis? (2) If a person’s cell phone rings during Salaah in the Masjid, should he remove the phone from his pocket and switch it off? If he doesn’t switch it off the other Musallis would obviously be disturbed. Does this act of switching off the phone during Namaaz, break a person’s Namaaz? A: (1) Yes, they would definitely be committing sin if the phone rings in the Masjid. Allowing the resulting noise, disturbance and sound of music in the Masjid is very irresponsible behavior. (2) If the phone rings in the Masjid while one is in Namaaz he can put the phone off with the movement of one hand. One must never use or move both hands at once. This will nullify the Salaah. One is allowed only up to 2 moves of one hand in any particular position (i.e. standing is one position, Ruku is another position likewise there are many positions) Q: Does one have to wear a topi (hat) when praying Namaaz? Is one’s Namaaz accepted if a topi is not worn? A: If one performs Namaaz bare headed just because of laziness it is Makrooh Tanzeehi (lighter type of Makrooh) but Salaah would be valid. If he performs namaaz bare headed thinking that Namaaz is not such an important matter that one has to wear topi to show respect then it is Kufr (blasphemy). Q: There are some men who wear Bermuda shorts (three quarter pants) when praying Namaaz. If the pants extend to just below the knee, is this allowed? A: For men Satr (area of body which must be covered at all times) is from immediately below the navel to below the knees (knees are included in the Satr). If a quarter of one part of the Satr e.g. the knee, remains open for the duration of mentioned 3 times “SubhaanAllah” then the Salaah is nullified. In Bermuda shorts it is very likely that a quarter of one of the knees might get open for the above-mentioned duration. When performing Ruku or Sajdah, there is a danger that the back of the knee could be exposed and this is included in the Satr. Therefore it is highly recommended not to perform Salaah in these types of shorts (Bermuda). Q: If your wudhu breaks while praying Namaaz in jamaat, should you walk out to make wudhu again? Would this not disturb the other Musallees? A: Yes one has to leave Salaah immediately if the Wudhu breaks, because he is leaving for Shar’ee reason. It is allowed and would not be regarded as disturbance to the other Musallees. Q: If you reach the Mosque late for Fajr or Zohr Namaaz for example, and the Sunnate Muaqqadah has already been prayed, do you join the Jamaat and leave out the Sunnat Muaqqadah? Can you pray this Sunnat after the Fard Rakaats? A: If the Jamaat of Zohr has commenced leave the Sunnate Muaqqadah and perform it after the Fard. For the Sunnat of Fajr if one perceives that after performing Sunnah he would still be able to join the Jamaat before Salaam, one must read the Sunnat and then join the Jamaat. Q: Is your Namaaz broken if someone walks in front of you? A: Your Salaah is not broken, but the one who walks in front of the Musallee is a great sinner. There is a Hadith in Sunan Ibn Majah reported by Hazrat Abu Hurairah RadiAllahu anhu that RasoolAllah Sallalahu alaihi wasallam said that if a person knew how big the sin is for walking in front of his brother who is in Namaaz, he would have preferred to stay 100 years at one place before proceeding, in another Hadith 40 years is mentioned. Q: If someone calls for you whilst you are praying Namaaz, and this distracts your attention from your Namaaz, is your Namaaz broken? A: Namaaz would not be broken. http://groups.yahoo.com/group/sunnisevens/

what do these rulers think of themselves? i wont complete my post!!!! coz you can all guess what i want to say! it is vry obvious!