الحمد لله رب العالمين
والعاقبة للمتقين
ولاعدوان إلا على الظالمين
والصلاة والسلام على من بعث رحمة للعالمين
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Beloved brothers and Sisters in the forum
May Allāh be with you all this everning
We shall inshā Allāh base our discussion this night
On some of the questions that have been asked
We ask Allāh for His guidance
Āmīn
*Question 1*
_” Please is it allowed to pray and end it with “lola quranul azeem”_
Admin :she mean “by the blessings of Quran al azeem”
*Answer*
Alhamdulillāh
The question asked has to do with _At-Tawassul_
The Ulamā are at a consensus that it is permissible to make Tawassul with the Name of Allāh and His attributes
And there are many Ahādith that reflect that
Allāh – ta’ālā – said
ولله الاسماء الحسنى فادعوه بها…
_’And to Allāh belongs the Beautiful Names, so call upon him with them…’_
The Rasūl – salallāhu alayhi wasallam – in several Ahādith sought Allāh using His Attributes
Of them is that which was recorded by Imām Ahmad in the Musnad that the Rasūl – salallāhu alayhi wasallam – would supplicate with the following
( اللهم بعلمك الغيب ، وقدرتك على الخلق ، أحيني ما علمت الحياة خيرا لي ، وتوفني إذا كانت الوفاة خيرا لي )
_”O Allāh! By your knowledge of the Unseen and Your Power and Might over the Creation, keep me alive for as long as You know that life is better for me; And take my soul if death is better for me.”_
This shows that the Attributes of Allāh is among the ways with which one can Call upon Allāh and ask Him a thing with
And it is established that the Wordings of Allāh is among the Attributes of Allāh
And the Rasūl – salallāhu alayhi wasallam – would seek refuge with the Words of Allāh as is found in the well-known du’ā
أعوذ بكلمات الله التامات
_”I seek refuge in the perfect Words of Allāh”_
And the Qur’ān is the Word of Allāh
For this reason the Ulamā’s verdict is that it is permissible to call upon Allāh with the Qur’ān
Therefore there wouldn’t be anything wrong in the statement
_”…by the Qur’ān”_
Or _”By the blessings of the Qur’ān”_
And Allāh knows best
*Question 2*
_” Assalamu alaykum. Pls is there anything that can be done for the Somalia issue. May Allah make our little efforts sincerely for his pleasure”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
The situation in Somalia is one in which the Muslim Ummah is supposed to put together aid and send to them as relief
Therefore, if you are able to identify any Muslim Aid organization that is doing this, it will be very good to send your relief
In your inability to achieve and do that, then seek for a Muslim Organization that is working hard to change the Muslim Ummah’s current problems
…and make your contributions to it.
This is where your assistance of them starts.
We ask Allāh for guidance
Āmīn
*Question 3*
_” Assalamualaikum. May Allah increase you in knowledge. A sister was pregnant during d last Ramadan, as a result she couldn’t fast the whole of Ramadan, she didn’t pay fidya, she had the intention of paying back the fast she missed after her delivery, after delivery, she was told by a Muslim doctor that it’s not safe for her to fast now that she z breastfeeding (she will breastfeed till the next Ramadan) How can she pay back the missed fast? Jazakallahu khairan”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
May Allāh bless the mother and the child, āmīn
There is nothing wrong in what the Sister has done
And as long as she feared that observing the fast would be dangerous for her or for the baby, it is permissible for her to not observe the fast
And she should make the conpensation whenever she is strong enough and the fear ceases
…even if it takes two Ramadān
This is the position favoured by majority of the Ulamā from the various Madhāhib
Therefore, the said sister should make up what she has missed whenever the fear ceases to exist and she is strong enough to make the Fast
May Allāh make it easy for us. Aameen
*QUESTION 4*
_” Name of Allah and His Rasul on that👆🏼wax, is it permissible to wear it?”_
*ANSWER*
Alhamdulillāh!
We have mentioned yesterday that the generality of the Ulamā stood against printing verses of the Qur’ān and the Names of Allāh on walls and clothes
…but they have a consensus on the forbiddance of printing them on clothes or other things that are laid
This is because in so doing, the verses of the Qur’ān and/or the Names of Allāh will be exposed to denigration, dirt, being sat upon, etc.
If therefore it is established that the cloth you referred to carries in print the Name of Allāh, it becomes apparent that it isn’t permissible to purchase such a cloth for wearing, as a Way of respecting and honouring Allah’s Name
The Muhaddith Imām Zakariyā Al-Ansārī – rahimahullāh – mentioned this in _Asnā Al-Matālib_
We however advise the Muslim that cares about his Dīn to buy those clothes and keep them from circulating in the market by so doing so as to prevent the Jāhils from doing the opposite
Or better still, if we can have a great campaign that can discourage the producers
We ask Allāh for guidance
Bārakallāhu Fīkum
*QUESTION 5*
_”Salam alaekun bro. How was your night? Please I have two questions bordering my mind and I need urgent reply sir”_
_1. Eating of food at burial ceremonies. Is it halal or haram. Kindly provide me with evidence that will suffice for me to explain to a third party.…_
*ANSWER*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Brother, apologies for the delay in your question
It is a consensus of the Salaf (Predecessors) that whenever the Family of the Dead establish a gathering where people come together for other than the burial and where food is served, such an act is considered a form of Lamentation and impermissible mourning
Imām Ahmad recorded in the Musnad that Jarīr Ibn ‘Abdillah Al-Bajalī – radiyallāhu ‘anhu – said
كنا نعد الاجتماع إلى أهل الميت وصنعة الطعام بعد دفنه من النياحة
_”We used to consider gathering around the Family of the dead and (their) cooking after his burial a form of lamentation that is Harām”_
This Hadīth has been graded Sahih by more than one of the Muhaddithīn
Imām Al-Hattāb Al-Mālikī – rahimahullāh – said in _Al-Mawāhibu Al-Jalīl_
_”As for the People of the Dead cooking and the gathering of people around it, then a Congregation (of the Ulamā) have disliked it and considered it as Bid’a because its like has not been reported and such a situation does not call for celebrations.”_ِ
Ibn Al-Humām Al-Hanafī – rahimahullāh – said in _Fat’hu Al-Qadīr_
_”And it is forbidden to take meal like guests do at the home of the People of the Dead. This is because such is recommended at times of joy and not times of misfortunes. And it is an ugly Bid’a”_ٌ
There are other statements similar that the Ulamā have made
We ask Allāh for guidance
Therefore, such gatherings are not legal in Islām and must be avoided
Its meals must also be avoided
However, if the People of the dead were to prepare food for the poor and the needy and to give it out as Sadaqah without invoking a gathering, this would be permissible Allāh willing
This is because of the Hadīth that was recorded by both Imām Al-Bukhārī and Imām Muslim that Ā’isha – radiyallāhu ‘anha – said
_”A man once said to the Prophet – salallāhu alayhi wasallam -_
_”My mother’ soul has departed and I see that had she been alive at the moment, she would have give our Sadaqah. Would she then be rewarded if I were to give out Sadaqah on her behalf?_
_”He answered Yes”_
Imām Ash-Shawkānī – rahimahullāh – said regarding this Hadīth
_”The Hadīth shows that the Sadaqah of the child given for the Parents counts for them after their deaths and the reward reaches them. It therefore restricts the generality of the verse
_”And Man is not recompensed but by that which he worked for”_
This is the position of the _Jamhūr_ (Majority)
We ask Allāh for guidance and Steadfastness on the Path of His Dīn
Amin
*QUESTION 6*
_” 2. Eating Christmas and new year food from Jews and the Christians. Is it halal or haram. Kindly provide me with a strong grounding evidence because I saw a verse of the Qur’an that says we can eat thier food but without specifications. Thanks in advance”_
*ANSWER*
Alhamdulillāh we have answered this question in the past a d we established that it is not permissible to eat of its meat that which was slaughtered for its purpose even if it was slaughtered by a Muslim
And we mentioned that some of the Ulamā prohibited even eating of its farm produce (food, drinks and fruits).
And concluded that the strongest of the positions is the permissibility of eating anything of it that was not killed.
May Allāh grant us Tawfīq, āmīn
We shall stop here
Bārakallāhu fīkum
سبحانك اللهم وبحمدك أشهد أن لاإله إلا الله نستغفرك ونتوب إليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
