http://groups.yahoo.com/group/sunnisevens/message/2478 Q: Is it necessary to complete the Qur'aan in Taraweeh? These days Huffaaz don't recite according to the desired Shariah method. Is the completion of Qur'aan in Taraweeh such a necessity that incorrect reading in many mosques is accrued and yet tolerated? A: Completing the Qur'aan in Taraweeh is not a Shar'ee necessity, it is only a Sunnah. It is enough in Taraweeh to recite ALAM TARA to WANNAAS. According to Islamic Jurists if the people are tired and not concentrating on listening to the Qur'aan, then it is better to recite small Surahs in Taraweeh, and do not push to complete the Qur'aan. The hugeness of the Jama'ah is more desired by Shariah than completing the Qur'aan. Allama Shami has written that the time we are living in one should read that amount of Qur'aan in Taraweeh which is not difficult upon the people to listen, and they can participate in Taraweeh full heartedly. Many Huffaaz these days try their level best to demonstrate speed and memorization. They take this behavior as a mark of pride and brilliance. They get very upset when they are corrected, and they recite in such a way that the words of reading is Haraam. Completing the Qur'aan in Taraweeh is a Sunnah, and one can not be allowed to do an act of Haraam in order to perform a Sunnah. If the public, trustees, mosque committees had appropriate knowledge of Shariah about the issue in hand, then the Huffaaz who recite good, experienced and acquainted with Tajweed would have been sought and selected to perform Taraweeh or they would have had no problem with small Surahs, as long as it is recited clearly and correctly with Tajweed. Q: Is it permissable to have Taraweeh in the house/garage etc? A: If the Taraweeh takes place in the house/garage with few friends or family members, for the purpose of practice for the Huffaaz to keep the Hifz intact and no advertising is done, then it is ermissable. But if the intention is to reduce the Jama'ah in the nearby Masjid (providing that in the nearby Masjid Huffaaz fulfill all the Shariah requirements) then it is not permissable. Actions are based on intentions. Q: Is it necessary to make the intention of fasting from the night? If anyone did not eat till 10am and then made the intention of fast, would his fast be counted? A: It is not necessary to make intention from the night for the Ramadhaan fast, for specific vowed fast (i.e person takes vow that I will fast in so and so day) and for Nafl fast, if intention is made from little before the midday it would suffice. However it is necessary to make intention during the night or before the brightness of day begins, for the Qaza of Ramadhaan fast, for unspecific vowed fast and for the Qaza of Nafl fast. Q: Some people perform twenty Rak'at Taraweeh and others perform eight, do we have the option in this matter? A: No, we do not have the option. Twenty Taraweehs are proven from the Hadith, sayings and actions of Sahabah. Four recognized Imams of Islamic jurisprudence and all other recognized and credible scholars of Islam. There is not even a single Hadith which indicates clearly that the Taraweeh is eight Rak'at. Q: While traveling (Shar;'ee travelling), is keeping fast better or is leaving it better? A: It is allowed to leave fast in the state of traveling, however if the fast does not cause any harm then it is not only allowed but better to keep fast. Q: How many minutes after the sunset is it appropriate to open the fast? If by mistake one opens fast a minute or two before the sunset, what is the ruling then? A: If the watch and the calendar both are right then a minute delay in opening fast after the sunset is good enough. If one opens his fast before the sun is set fully, the fast is invalid and he must make Qaza for this fast but no Kaffaarah. Q: Can a person put Surma in the state of fasting? A: Yes. Q: Is a person gargles his mouth and by mistake water went into the stomach, does that break the fast? A: Yes. The fast would be broken, providing he remembered that he is fasting. If this happened forgetfully then the fast is still valid. Q: I heard that using vulgar language, backbiting and lying break the fast, is this true? A: All the things mentioned in the above question are Haraam, and in the state of fasting these things become extra Haraam. However, the fast would not be broken rather it will be regarded as Makrooh. Q: If the woman is pregnant or breast feeding, can she leave the fasts of Ramadhaan? A: Yes, these are legitimate excuses to leave the fast but she must make Qaza of the missed fasts, when this condition is over. Q: Can a person keep fast (or make Qaza) on behalf of another person? A: No, this is not allowed. Q: I heard that if person is eating or drinking forgetfully in the state of fast, we are not supposed to remind him, is this tue? A: This is not true. In fact, i is aajib to remind the person that he is fasting, and not reminding him is a sin. Some Ulama have said: \"remind the young and healthy people and don't reming the very old or the one who is ill\" because hunger or thirst might cause serious problems to his health or life. Q: I don't feel like eating anything at the time of Sehri, is it ok to keep fast without eating Sehri? A: Hazrat Ana Radi Allahu Anho reports that RasoolAllah Sallalahu alaihi wasallam has said: \"eat Sehri because there is Barkat (blessing) in Sehri\" One should not deprive himself from barakah. Even one or three dates and few sips of water would include you amongst Sehri eaters, and you would qualify to receive the barakah. Q: Since the Niyyat is in the name of intention of heart, can one make Niyyat of fast while in the Salaah? A: Yes, the Niyyat of fast would be valid if made in the Salaah. Q: Is the use of miswaak allowed while fasting? A: According to Hazrat Imaam Shaf'ee RadiAllahu Anho, using miswaak after mid day is not allowed, and according to Hazrat Imaam Abu Hanifah RadiAllahu Anho, the using of a miswaak is allowed anytime during the day while fasting, Shafees and Hanafees must exercise according to the teachings of their Imaams in this regard. http://groups.yahoo.com/group/sunnisevens/message/2478

http://groups.yahoo.com/group/sunnisevens/message/2632 Q: Is it permissible to go for a blood test (for medical reasons) while fasting? A: Yes, a blood test is permissible while fasting. Q: Is is preferred to open fast with anything, or is it preferred to open one's fast with dates or something sweet? A: Is is Sunnah to open the fast with dates, and if dates are not available then with water, however it is allowed to open fast with any Halaal food or drink. Q: I am on medication and the first thing I am supposed to take when I break my fast is my medication, Is this allowed? A: Yes, this is allowed. Q: Nowadays, many mosques serve Haleem and various fried and other foods for breaking fast. It is now becoming a feast. Is this permissible? A: Opening fast is an act of Ibadah, like every other Ibadah. Iftaar also has a set of rules, which one needs to follow. There to make the occasion of Iftaar a feast would not be permissible. Purpose of opening fast at the Masjid is to get the Jama'at from the first Takbeer, unfortunately this is not happening. People sit till late at eating mats, make noise in and around the Masjid, eat and drink in the Masjid without the intention of I'tikaaf (eating, drinking or sleeping in Masjid is not permissible except for the ones who have made the intention of I'tikaaf), many people come so early in the Masjid for Iftaar and they are the last one to get the Jama'at, how unlucky they are, this shows that they not interested in Jama'at rather they are interested in food only. Haleem and other fried foods are not the problem if people are responsible and understand why they must open fast at the Masjid, and if they are irresponsible (which they are these days, and they give preference to eating over joining the Jama'at from first Takbeer) then my advise is to keep dates and water only for Iftaar ans as soon as Azaan starts some people must be told to leave for Jama'ah. Q: Many people who have heavy meals including Haleem, just before Maghrib tend to burp during the Maghrib Salaah in Jamaat. This is annoying and disturbs others during the Namaaz. As such we cannot concentrate on our Namaaz. What must we do? A: After eating raw onion or garlic, going to the Masjid is not allowed, angels, who are appointed to be in the Masjid are hurt because of the bad smell. RasoolAllah Sallalahu alaihi wasallam has said, anyone who eats from bad smelling plant (raw onion and garlic) must not get close to our Masjid, anything that hurts a man also hurts angels. This Hadith is reported by Hazrat Imam Bukhari and Imam Muslim from Hazrat Jabir RadiAllahu Anhum. Similar rule (like eating raw onion and garlic) is applied for all those things, which causes bad smell. Burping after eating Haleem and many other fried and spicy foods wood definitely produce an undesired smell, therefore one should open the fast with dates and water and after Maghrib go back home and eat properly, this would give an hour or more to digest the food, which would eradicate this problem of burping to a large extent. One should also try to control burping. Q: We are constantly told that Namaaz should be prayed on time and not be delayed. Yet, during Ramadhaan we see that some Namaaz times are brought forward whilst others are prayed later for the convenience of certain people for example, the Jama'at time for Asr Namaaz has been extended by over an hour. How can this be allowed? Fajr Namaaz is now being prayed earlier. This is very confusing. Surely time is time and Namaaz times cannot be changed for the people's convenience. Whist this change in time might suit some it may not suit others. So, is this practice correct? A: \"Namaaz should be prayed on time and not be delayed \"it means that Namaaz should be performed in its correct time and not when the time of Namaaz is expired, for example if the correct time of a particular Namaaz is 2 hours you are entitled to read your Namaaz anytime within those 2 hours, this is what is meant when we say \"pray on time\". Convenience of people is not something bad, in fact the convenience of people is the main factor in fixing the time for Jama'at in the Masjid, vastness of Jama'ah is desired by Shariah. A time, which is convenient for most of theMusallees and it makes the Jama'at bigger, is the best time and should be set for Jama'at. In the month of Ramadhaan, people's inclination towards Salaah and other Ibadaat increases. To change time in order to help maximum people to get the Jama'ah would be regarded TA'AAWUN ALAL BIR (co- operation on goodness). Mosque committees must be co-operative to accommodate maximum people for the Ibaadat and try to afford them the opportunities to earn more rewards. This is true that change of time might not suit some people, but it definitely suits most of the people. What is convenient for the most would have stronger consideration in setting times. Some Masjids still have the old times for certain Salaahs, those who want to read Asr early or Fajr late can attend those Masjids where time is according to their suitability. NOTE: Asr Salaah is Jummuah Masjid in extended 24 minutes. Jama'at is 5:30pm and this change has helped a large number of Musallees to perform the Asr with Jama'at. Q: Is one allowed to brush one's teeth with toothbrush while fasting? A: It is allowed, fresh Miswaak from different trees is allowed, which have tastes and smell, based on the same principle toothpaste would also be permissible because the purpose of using toothpaste is not to taste something, but to clean the teeth, like when one uses fresh Miswaak. However some Ulema believe it is Makrooh to use the toothpaste. Based on the difference of opinion it would advisable to refrain from using the toothpaste so according to some of the Ulema you are not doing anything wrong. Q: What is the latest one can pray Asr? Can you please explain the earliest one can pray Asr? Can you please explain the earliest and the latest times of praying each Namaaz? (The intention is to pray two Namaaz's as closest as possible to each other.) E.g. as the mosques are now have Asr and Maghrib within the space of half an hour. A: Time keeps on changing every day, every Masjid would definitely have time tables explaining the beginning and ending time of each Salaah, thus the times of each Salaah should be checked at nearby Masjid. Q: I've been told that in Ramadhaan one must practice normal daily routines. If so, why is this? I have changed my normal routine where I sleep between Fajr and Zohr, and do my work between Esha and Fajr. Is this allowed? A: \"One must practice normal daily routine in Ramadhaan\" it means that one should fulfill all his responsibilities in the month of Ramadhaan as he normally fulfills in other months. Because of fasting, Taraweeh or extra Ibaadat one should not become lazy and neglect his duties. Change of sleeping time or covering some of the work during night etc. is allowed Q: It is said that during Ramadhaan the devil is chained. Yet one only has to drive around the shopping centers after Esha Namaaz and observe our youngsters with their loud music, vulgar language, fights etc. How can you explain this? A: The devil is definitely chained in the blessed month of Ramadhaan, in this month we notice more and more people tend towards Ibaadat. Without much motivation many people become punctual with Salaah, fasting, charity and other Ibaadats, this shows that a force, which was discouraging the people about Ibaadat is not there anymore. The devil works hard for eleven months to whisper and put doubts. Planting doubts 11 months leaves very strong impact on the people that one month of devil's missing doesn't show much difference. (Except those whom Allah protects). Those who remain busy in sins should at least accept in this month that more than the whispers of Shaitaan their own actions and intentions are involved in sinning. In this month since the Shaitaan are chained and people still continue to do evil, they must acknowledge that Shaitaan is not forcing them to do anything bad. In actual fact they are fully responsible for their evil deeds. Shaitaan only motivates on evil and person does it with his own free will. If Shaitaan was overpowering them (as many people believe) to do bad in other months who is then overpowering them to do bad in the month of Ramadhaan? In fact their own choice and habit of sinning is driving them to commit the sins. Q: Some people read the Qur'aan loud in the mosque. Is this permissible if it disturbs others, who are reading Qur'aan silently or those performing Nafl Rakaats. A: When there are many people together and engaged in reading Qur'aan or in other Ibaadat, one should recite Qur'aan softly (reading softly means that you yourself must be able to hear what you are reading, just reading in mind or just lip movement is not regarded as reading). Reading Qur'aan loudly in such a condition as described in the question is no permissible. Q: While reading Taraweeh, does one make a single Niyyat for all 20 Rakaats, or must a single Niyyat be made separately for each 2 Rakaats? A: A single Niyyat must be made separately for each 2 Rakaats. http://groups.yahoo.com/group/sunnisevens/message/2632

http://groups.yahoo.com/group/sunnisevens/message/3597 Q: Very often, we hear people saying, that it is bad to make gheebat (Backbite). Some even say it is 'haraam'. Can you clarify what exactly gheebat means? And what is the difference between gheebat and informing the community on matters concerning public interest? A: The definition of Gheebat is to expose someone's hidden fault (which he doesn't want to be exposed) with the intention of belittling his status, is termed as Gheebat. There is a huge difference between Gheebat and informing the community about some peoples' evil doings, which would be explained in the answer to the questions below. Q: In this country, and possibly in countries throughout the world, the Government, not only encourages, but also in certain circumstances, compels people to report those in the community who are breaking the law, such as drug dealers and people who deal with stolen goods. By reporting these people to the police or to the community, are we committing gheebat? What is our responsibility in this regard? A: Sadrus Sharia Hazrat Mufti Amjad Ali Rahmatullahe Alai writes with the reference of Durre Mukhtaar and Raddul Mukhtaar: "a person who performs Salah and keeps fast but he hurts others with his tongue or hand, to expose his harmful actions is not Gheebat." The purpose is to expose his evil action in order to protect the society at large. It is mentioned in the Hadith reported by Tabrani and Bahqi, "are you afraid of informing about a sinner; mention his evils to make people aware so that people can protect themselves from him. Q: If a wife reports her abusive husband to a welfare organization, the police or anyone else, maybe even the family, she would obviously then be talking bad about him and exposing his wrongdoing. Would that be gheebat and is she allowed to complain about her abusive husband or should she just remain silent and be battered? A: In this case reporting about the husband's abusive actions is not Gheebat, because the purpose is to seek protection. It is mentioned in Durre Mukhtaar: "if an oppressor is reported to the Judge or to the ruler so he can be punished and leave the evil habits is not regarded as Gheebat." Thus the wife for above mentioned reasons can report the matter to the relevant persons from where the help is anticipated. Q: We have newspapers that report wrongdoings, which affect the community. For example, bogus collectors and people who commit crimes, such as those who buy stolen goods. Would it be correct for the newspaper to expose such people? A: Yes it is correct to expose such people. Q: Certain newspapers would even write about issues of morality raised by the community, to the extent that they will write about young girls going to discos, or married people who openly have affairs and even about people cheating each other in business. If this newspaper does it for raising awareness of the various wrongs in society, without naming the people, is this gheebat? A: It is mentioned in Durre Mukhtaar and Raddul Mukhtaar: "if you know that by informing the father about the evil character of the child the father would take corrective action then one must inform the father." The father could be informed verbally or by other means . It is necessary that the purpose of this must not be to talk ill about him/her but rather to put a stop to an evil which is affecting our society Q: There are certain Moulanas who say that under no circumstances is one allowed to talk bad about another person, even if there is sufficient proof that this person has done wrong. They even go as far as saying that the punishment is very severe for those who talk ill about others, is this correct? Does this mean, for example, if I know my neighbor is involved in buying stolen goods, I should keep quiet. Does it also mean that if a husband beats his wife, she is not allowed to tell anybody? A: To talk bad about others behind their backs is not allowed but when the purpose is to stop them from committing crime, and to make people aware of their wrongdoings so that people can safeguard themselves from the tricks of such people is not regarded as Gheebat. Q: Some of the Moulanas even say that if the Almighty can hide the faults of the people, who are we to expose them. If this is true, why is it that much of the punishment that is prescribed according to Islamic Law, is required to be done in public, such as receiving lashing or stoning in public, for certain acts committed? A: It is true that if the Almighty can hide the faults of the people, who are we to expose them. This is applicable at that time when a person commits a sin and the harms of his sin are not extending to others at all and he doesn't do it openly. However public punishment is prescribed as a deterrent to safeguard the community. Q: By Moulanas saying that one should never talk bad about another people, without them (the Moulanas) qualifying any exceptions, then how does any person get convicted on any crime according to Islamic Law, including adultery, drinking, gambling and other vices, and according to South African law, the buying of stolen goods, and dealing in drugs? Surely witnesses are required to testify and such testimony will be done publicly and as such, will be 'badmouthing' the accused. Is giving of such testimony gheebat? A: A person who is well versed with the Islamic law would not make such unconditional statement, because there are indeed exceptions. It is mentioned in Raddul Mukhtaar that to report someone's oppression to the ruler so he can be punished and the justice can be done is not regarded as Gheebat. It is in fact recommended. Q: There is a certain Moulana who is known to be having an affair with a young girl. The father of the young girl has threatened to expose him, but the Moulana's response to him was, that should the father expose him, the father would firstly be committing gheebat and secondly, the father would inherit the Moulana's sins, as a consequence of committing gheebat. The father is most terrified and does not know, from an Islamic point of view, what to do. The father, with his wife, did witness the Moulana fondling their daughter. What is he supposed to do? A: If this allegation is in fact true and not made up to punish some innocent Moulana for any selfish reasons then the moulana's response is clearly a "blackmail". This evil person masquerading as a Moulana has to and must be exposed to prevent other innocent children becoming his victim. This so called 'moulana' is lying to the innocent parents about their punishment to cover up his perverted action. How many other innocent people may have been victims already? By keeping quiet and covering up for this deceitful person could allow him to continue with his evil action whilst maintaining a façade of innocence. He must be exposed as a matter of urgency. This it is definitely not Gheebat and there will be no sin on the father of the girl. The example of this 'moulana' is like of that person who went to steal fruits from a farm and was caught. When the owner asked "why did you steal?", he replied, "everything happens with the will of Almighty so you must accept my act to be a will of Almighty". The owner started hitting him and the thief asked why you hitting me, the owner of the farm replied "everything happens with the will of Almighty. It was willed that I must punish you so please be patient and don't complain." Q: I have been told that if a parent approaches any person for advice on the character of a boy asking for the hand of his daughter in marriage, such a person is obliged to speak the truth, even if it means revealing the bad habits of the boy, such as if he is a womanizer or a drug addict. Is this true? Is this then not gheebat? A: In the above mentioned situation to inform the parents about the exact condition of the boy is not Gheebat it is rather necessary to tell the parents the truth. It is mentioned in the Hadith that a person who is asked advice should be trustworthy. This means if he doesn't give an honest advice then he is a dishonest person and would be responsible for destroying someone's future. Would you give the hand of your own daughter to such a person? Q: If, by exposing people's wrongs committed in public, or where an affected party complains, for instance to a newspaper, would the newspaper be at fault for printing the wrongs brought to light by the affected party? For example, a parent complains about a teacher who hit his child, or a person complains that a certain chemist sells expired medicine to the public. After giving the other side the opportunity to respond, would this exposure be gheebat? A: If the intention is not merely to cause a scandal but to safeguard innocent people from the harms of such wrongdoers then it is not Gheebat. It is mentioned in Raddul Mukhtaar that a person who commits an evil publicly, with total disregard to other people's opinion, then informing about that particular act of this person is not Gheebat but other acts done by such a person which are not done publicly and causes no harm to anyone else would then be regarded as Gheebat. Q: If exposing people's wrongs in a newspaper (even anonymously), results in other people stopping their wrongdoings, for fear of also being exposed in the newspaper, is such exposure then acceptable? A: Yes it is acceptable providing names are not mentioned and clear clues are not given that others can obviously understand who is being hinted to and further that these people don't do these sins publicly and the harms of their wrongdoing are not extended to the community. The intention should not be merely to cause a scandal. Remember that Allah Azza wa Jal is fully aware of your intentions. Q: Recently, I read about the honorable Mufti giving his account of his bad experience with the Americans. He obviously did not have nice things to say about them. If these Moulanas have to be taken seriously, then the account given by the Mufti (which was excellent) should also be gheebat. A: I exposed the oppression of Americans, the unfair ways that they treat the religious Muslims. This is not Gheebat. Making people aware of these atrocities will help to make Muslims aware of how badly we are treated by the American authorities. Q: There are people who will name and shame other people, for personal reasons, by quoting verses from the Quraan and Hadith. These same people will print pamphlets attacking other people in the name of Islam. However they refuse to reveal their own names or alternatively they give false names on the pamphlets. There is no right of reply and the author is never known. Is this not against the principles of Islam? A: This is absolutely against Shariah, and regarded as Fitna and cowardice. Muslim public should not take such pamphlets seriously; they quoting verses of the Holy Quran, Hadith and Islam for their own selfish desires and convenience. Q: Some Ulama and Peers these days propagate to their followers that they should accept and accommodate all Muslims regardless of their Aqeeda - whether it correct or not. They say- "who are we to judge?" Is this approach right? A: According to Islamic law, a Fasiq Mo'lin (open sinner) should be exposed. In fact in some conditions it becomes necessary to publicly expose such wrongdoers. The harm of Bad Aqeedah (person with incorrect belief system) is more dangerous then the harm of a sinner. The sinner can cause harm to you with regards worldly affairs, but the harms of badh aqeedah (incorrect belief) is much more serious, it destroys a person's Imaan. Our most valuable possession is our Imaan. We have to protect it strongly. We must not be hesitant at all to expose such people (whose Aqeeda is not correct). These days some Ulama and Peers want to maintain a neutral stance with the incorrect assumption that it is polite not to offend anyone. These Ulama and Peers are caught up in satanic deception and choose to remain silent while the public is targeted by sweet tongued, skillful, professional orators posing as scholars. If these Ulama and Peers have sufficient knowledge on aqeeda they would have recognized the mischief of the badh aqdeedah (incorrect belief) and not only distance themselves from it but also warn and educate the ummah of these deceptions. This is clearly their responsibility and they will be held accountable by Almighty Allah on the Day of Judgement. How unfortunate the situation has become that those concerned about protecting the imaan of the ummah and who identify the fitna, expose it and attempt to educate and warn the ummah are portrayed as the ones causing disunity. Under the guise of unity these Ulama and Peers are destroying the ummah but are held in high esteem, promoted and encouraged by some segments of our community. To safeguard the people's imaan and to protect them from misguidance and warn the ummah about Fitas around them in clear words is the Sunnah of the Prophets Alaihumus Salaam. By remaining silent who's Sunnah are these Ulama and Peers practicing? The truth of the matter is that these Ulama and Peers seek popularity, want to be regarded as amicable and be everyone's favorite. They don't want to offend anyone even if such people's actions are destroying the ummah. They want to please people for their own personal interests regardless of whether their action pleases or displeases Almighty Allah or His beloved Prophet Sallahu laihi wa Sallam. Remember that Allah Azza wa Jal is fully aware of our intentions. http://groups.yahoo.com/group/sunnisevens/message/3597