In the Name of Allah, the most Gracious, the most Merciful
Avatar is a concept adopted by common Hindus. Avatar is a Sanskrit idiom where “Av” means “Down” and “Tr” means “Passover”. Therefore Avatar means to descend down or to tumble down. Avatar in the oxford Dictionary is, “(In Hindu Mythology) the descent of a deity or released soul to earth in bodily form”.
Hindu believes that God comes down to the earth in some bodily form to protect the religion, to set an example or to set the rules for human beings.
On the other hand an avatar is a computer user's representation of himself/herself whether in the form of a three-dimensional model used in computer games, a two-dimensional icon (picture) or a one-dimensional username used on Internet forum and other communities,or a text construct found on early systems. The term "avatar" can also refer to the personality connected with the screen name, or handle, of an Internet user.
However your statement will not constitute kufr as you did not have the intention to commit kufr, other than that, one should refrain from calling himself such grossname.
Assalamualaikum Please help me in understanding the correct time of Esha? Jazaakallah
In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum Warahmatullahi Wabarakaatuhu
The time if ‘Isha commences upon the disappearance of the whiteness of the sky (Al-Shafq al-Abyad) according to Imam Abu Hanifa (Ramatullaahi ‘alayhi) and upon the disappearance of the redness of the sky (Al-Shafq al-Ahmar) according to Imam Abu Yusuf (Ramatullaahi ‘alayhi) and Imam Muhammad (Ramatullaahi ‘alayhi).
In high latitude countries, the whiteness in the sky remains in the sky during the summer days and at times the redness also does not disappear. According to some Jurists, the ‘Isha prayer is not obligatory since the time of ‘Isha never sets in. However other ‘Ulama have stated that salat will still be obligatory and this is a more precautionary view.
If it is a locality where the redness disappears but the whiteness remains, then the ‘Isha time will commence upon the redness disappearing. This is the view of Imam Abu Yusuf (Ramatullaahi ‘alayhi) and Imam Muhammad (Ramatullaahi ‘alayhi) and is a valid, accepted view within the madhhab.
If it is a locality where the redness in the sky also does not disappear or the sun never sets below the horizon, then Jurists have given different options to what should be done for the daily salats.
· The timings of salat should be calculated based upon that day of the year which has a normal, balanced timing.
· The timings salat should be calculated based upon the last day in which there was a normal night, i.e. the redness and the whiteness disappeared.
· The timings for the salat should be calculated based upon the nearest locality that has a normal day and night.
One should adopt an option in which the remainder of the locality is practicing upon so the community can perform the salats with congregation. If one is uncertain about which method of calculation is right for him, then he should consult the local scholars and practice upon their advice.
It would not be correct to stipulate a general time such as 1 ½ hours after Maghrib for the time of ‘Isha. The timing of salat is not calculated by fixed times but it depends on the movement of the sun. We understand that it is difficult to practice upon the stipulated time of salat, especially when the days are long and Fajr is very early. If one is in extreme difficulty, then he may perform the ‘Isha salat right before the Fajr time is about to commence and then perform Fajr salat thereafter. (This is known as Jama’ Suwari)
Rad al-Muhtar (1/362) H.M. Saeed
Ahsan al-Fatawa (2/113) H.M. Saeed
فى در المختار: ( وفاقد وقتهما ) كبلغار ، فإن فيها يطلع الفجر قبل غروب الشفق في أربعينية الشتاء ( مكلف بهما فيقدر لهما ) ولا ينوي القضاء لفقد وقت الأداء به أفتى البرهان الكبير واختاره الكمال ، وتبعه ابن الشحنة في ألغازه فصححه ، فزعم المصنف أنه المذهب ( وقيل لا ) يكلف بهما لعدم سببهما ، وبه جزم في الكنز والدرر والملتقى وبه أفتى البقالي ، ووافقه الحلواني والمرغيناني ورجحه الشرنبلالي والحلبي ، وأوسعا المقال ومنعا ما ذكره الكمال قلت : ولا يساعده حديث الدجال ؛ لأنه وإن وجب أكثر من ثلثمائة ظهر مثلا قبل الزوال ليس كمسألتنا ؛ لأن المفقود فيه العلامة لا الزمان ، وأما فيها فقد فقد الأمران .
فى رد المحتار: بقي الكلام في معنى التقدير ، والذي يظهر من عبارة الفيض أن المراد أنه يجب قضاء العشاء ، بأن يقدر أن الوقت أعني سبب الوجوب قد وجد كما يقدر وجوده في أيام الدجال على ما يأتي ؛ لأنه لا يجب بدون السبب ، فيكون قوله ويقدر الوقت جوابا عن قوله في الأول لعدم السبب . وحاصله أنا لا نسلم لزوم وجود السبب حقيقة بل يكفي تقديره كما في أيام الدجال . ويحتمل أن المراد بالتقدير المذكور هو ما قاله الشافعية من أنه يكون وقت العشاء في حقهم بقدر ما يغيب فيه الشفق في أقرب البلاد إليهم ، والمعنى الأول أظهر ،...والأحسن في الجواب عن المحقق الكمال ابن الهمام أنه لم يذكر حديث الدجال ليقيس عليه مسألتنا أو يلحقها به دلالة ، وإنما ذكره دليلا على افتراض الصلوات الخمس وإن لم يوجد السبب افتراضا عاما ؛ لأن قوله وما روي معطوف على قوله ما تواطأت عليه أخبار الإسراء ، وما أورده عليه من عدم الافتراض على الحائض والكافر يجاب عنه بما قاله المحشي من ورود النص بإخراجهما من العموم . هذا وقد أقر ما ذكره المحقق تلميذاه العلامتان المحققان ابن أمير حاج والشيخ قاسم . والحاصل أنهما قولان مصححان ، ويتأيد القول بالوجوب بأنه قال به إمام مجتهد وهو الإمام الشافعي كما نقله في الحلية عن المتولي عنه . ( قوله : ولا يساعده ) الضمير راجع إلى ما ذكره الكمال ح . ( قوله : حديث الدجال ) هو ما قدمناه في كلام الكمال . قال الإسنوي : فيستثنى هذا اليوم مما ذكر في المواقيت ، ويقاس اليومان التاليان له . قال الرملي في شرح المنهاج : ويجري ذلك فيما لو مكثت الشمس عند قوم مدة . ا هـ . ح . قال في إمداد الفتاح قلت : وكذلك يقدر لجميع الآجال كالصوم والزكاة والحج والعدة وآجال البيع والسلم والإجارة ، وينظر ابتداء اليوم فيقدر كل فصل من الفصول الأربعة بحسب ما يكون كل يوم من الزيادة والنقص كذا في كتب الأئمة الشافعية ، ونحن نقول بمثله إذ أصل التقدير مقول به إجماعا في الصلوات ا هـ .
In the name of Allah, the most Gracious, the most Merciful.
We acknowledged receipt of your query and your answer follow hereunder:
Yameen is generally translated as an oath or a promise in the English language. The definition of yameen in Shari’ah is to give assurance to an affair by mentioning either the Name of Allah Ta’ala or one of the attributes of Allah Ta’ala. Yameen could be used to assure an affair that took place in the past (e.g. the defendant takes an oath in court when the plaintiff cannot provide witnesses) or give assurance to do or refrain from an action in the future (e.g. a person takes an oath that he will not smoke in the future).
(Mu’jam al-Mustalahat wa al-Alfadh al-Fiqhiyyah Vol.3 Pg.517)
(Tanzheem al-Ashtat Vol.2 Part 1 Pg.225 – Nashriyyat-e-Islam)
When a person takes an oath upon the name of Allah to do or refrain from in the future, it will be incumbent upon him to fulfil that oath. When he does not fulfil (breaks) the oath, it will be compulsory upon him to give Kaffarah (penance) for misusing the name of Allah.
The Kaffarah for breaking an oath is:
1. Free a slave (not applicable in these times), or
2. Feed ten poor people an average two meals, or
3. Clothes ten poor people enough clothes to cover the majority of their bodies.
If one cannot do anyone of the above three for a valid reason then he may fast for three consecutive days.
(Rad al-Muhtar Vol.3 Pg.725 - H.M Sa’eed Company)
Dear Shaykh,
As-salaam ul alaikum,
I have been diagnosed with High Blood Pressure and have been put on tablets and have also been diagnosed with Type 2 Diabetes and have also been prescribed tablets.
Both my blood pressure and diabetes are under control as a result of medicines and diet and exercise.
My question is: Would I be liable to punishment from ALLAH if I chose not to fast due to worries about ill effects on my health??
Jazakallah Khair,
In the name of Allah, the most Gracious, the most Merciful
Assalamualaykum Warahmatullaahi Wabarakaatuhu
Regarding your query, we suggest you to consult an expert Muslim Doctor. If the doctor informs you that fasting would worsen your sickness, then you will be excused from fasting and will not be taken in account. However inquire from the doctor if you may take your medication at Sehri time and after Iftaar, perhaps he might have a better proposition.
If you get better in future, then you have to make Qadha of your missed fasts. Otherwise, you have to give Fidyah for each fast.
The Fidyah for one fast is 1.6 kg of wheat or 3.2 kg of barley or the equivalent of the above in cash or kind.
In the name of Allah, the most Compassionate, the most Merciful
Assalamualaykum Warah-matullaahi Wa-barakaatuhu
We acknowledge receipt of your query and our response follows hereunder:
There are three types of fluids that emit from the private parts besides urine.
Mani-Sperm: A white thick fluid which emits at the time of ejaculation.
Mazi-Pre-coital fluid: A clear thin fluid which emits due to sexual arousement.
Wadi-Liquid that precedes urine.
Ghusl will become Fardh due to the emission of Mani.
Ghusl will not become Fardh due to the emission of Mazi and Wadi only Wudhu will have to be made.
The wetness you perceived is most likely Mazi. If the amount of Mazi is lesser then 3 centimeters in diameter, the Salaah will be valid but Makrooh. The soiled portion of the garment should be washed.
(خروج المني ) وهو ماء أبيض ثخين ينكسر الذكر بخروجه يشبه رائحة الطلع.
(حاشية على مراقي الفلاح شرح نور الإيضاح، دار الكتب العلميه، ص96)
وهذه النواقض للغسل ... إنزال المني فيى اليقظة أو في النوم.
(نهاية المراد،دار البيروني، ص190)
(Bahisti Zewar, Zam Zam Publishers,Vol 2, Pg 67)
ولا يجب الغسل من خروج مذي وودي.
(نهاية المراد،دار البيروني، ص194)
أجمع العلماء على أنه لا يجب الغسل بخروج المذي والودي.
(حاشية على مراقي الفلاح شرح نور الإيضاح، دار الكتب العلميه، ص101)
Salaams, Please assist me with an explanation to the following.
1. What are the implications of Universal and Local ijma?
2. What is the legal basis of Qiyas?
3. Examples of three cases settled by Qiyas.
4 One example of the application of Ijma
JazaakAllah. May Allah Reward you for all your efforts. Ameen
In the name of Allah, the most Compassionate, the most Merciful
Assalamualaykum Warah-matullaahi Wa-barakaatuhu
We acknowledge receipt of your query and our response follows hereunder:
1.The universal consensus of the scholars of the Muslim community as a whole can be regarded as conclusive Ijma’ as lay down by Ulama of Usul and is binding by early Usuliyeen (scholars of Usul i.e principles of Islamic jurisprudence).
The first time, Ijma’ occurred among the Sahabis, companions of the Prophet (Sallallaahu ‘alayhi wassallam). Unanimity of Ulama on an issue of a particular time is a requirement of Ijma’. However Ijma’ initially is to bring unity of Ummah in some matters and enhances the authority of the rule. Ijma’ will also be regarded to be an absolute proof in Shari’ah, to go against an absolute proof of Shari’ah could be of great threat for our Imaan.
2.Examples of Ijma’ are:
i.The second of Jummah.
ii.Compilation of the Qura’an in a single manuscript.
iii.Prohibition of Muta’
Technically, qiyas is the addition of a Shari'ah value from an original case, or asl,, because the latter has the same efficient root as the former. The original case is regulated by a given text, and qiyas seeks to extend the same textual ruling to the new case.Recourse to analogy is only warranted if the solutions of new cases are not covered by the nusus (Qur'an & Sunnah) or a definite ijma`; otherwise it would be vain to resort to qiyas if the new case could be resolved under a ruling of the existing law.
A simple example of qiyas is the ruling of all intoxicants being haraam. In the Holy Quran, Allah Ta’ala orders us to refrain from khamar (wine, alcoholic drinks). So it would clearly appear that the reason for the prohibition is because of the intoxicating effect. Therefore, although not particularly mentioned in the Qura’an and Hadith, all other things which have an intoxicating effect (such as drugs etc.) will be deemed haraam as well due to the verse which prohibits khamar.
Shaykh _says (who runs under Wifaaqul Ulama UK) attempt to provide for the Ummah the insight of the Islamic laws pertaining to their daily queries on personal, social and international issues under the guidance of Hazrat Mufti Ebrahim Desai sahib (Daamat Barakaatuhum), as he still and always be his student.
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