A PALACE IN JANNAH EVERYDAY

Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘Whoever performs 12 Rakaats of Salaat in one
day excluding the Fardh Salaat, he will be granted a house in Jannah.’ (Sahih Muslim
Hadith1691)

These 12 Rakaats have been specifically enumerated in another narration as: the 2 Rakaats
before Fajr, 4 Rakaats before Dhuhr, 2 Rakaats after Dhuhr, 2 Rakaats after Maghrib and 2
Rakaats after Esha. (Sunan Tirmidhi Hadith415). This Hadith is authentic according to Imaam
Tirmidhi.

On the day of Qiyaamat, if there be any deficiency in a person’s Fardh Salaat, his Nafl Salaats
will compensate for that. (Sunan Tirmidhi Hadith413) – Imaam Tirmidhi has classified this
narration as sound.

Therefore, utmost care should be taken in correcting and perfecting our Fardh Salaat by
fulfilling all its requirements as well as by being particular of performing the Sunnah Salaat.

The 2 Rakaat Sunnat before the Fardh of Fajr Salaat is the most emphasised Sunnah Salaat of
the day (Bukhari Hadith1169, Sahih Muslim Hadith1683, Tahtaawi pg.212) Sayyidatuna
Aaisha (Radhiallaahu Anha) reports that Rasulullah r said. ‘The 2 Rakaats before Fajr are
better than the entire world and whatever it contains. (Sahih Muslim Hadith1685)

Regarding the 4 Sunnats before Dhuhr, Rasulullah (Sallallaahu Alayhi Wasallam) mentioned
that the doors of the heavens open at that time (Sunan Tirmidhi) and if one follows it up with
4 more Rakaats after the Fardh of Dhuhr (2 Sunnats and 2 Nafl - Fathul Qadeer vol.1 pg.387)
Almighty Allah will protect him from Jahannum. (Sunan Tirmidhi Hadith427; Sahih ibn
Khuzaymah Hadith1190)

If a person performs 4 Rakaats before Asr Salaat, he will receive a house in Jannah.
(Majmauz-Zawaaid vol.2 pg.222).

Rasulullah (Sallallaahu Alayhi Wasallam) has made a special Du’aa for the mercy of Allah to be
showered on such a person. (Sunan Tirmidhi Hadith430; Sahih ibn Khuzaymah Hadith1193)

Makhool (RA) reports that Rasulullah r said, ‘If the 2 Rakaats after Maghrib are performed
before speaking, it will be lifted high into the heavens. (Al-Maraaseel of Imaam Abu Dawud
Hadith73)

If a person performs 4 Rakaats (2 Sunnats and 2 Nafl) after Esha in the Musjid, he will receive
the reward of performing these Salaats on Laylatul Qadr. This has been mentioned by various
Sahaaba (Radhiallaahu Anhum) – refer al-Musannaf of Imaam ibn Abi Shaybah Hadith7347 -
7353

To perform Witr Salaat is compulsory. Rasulullah r said, ‘Whosoever does not perform Witr
Salaat is not among us.’ (Al-Mustadrak vol.1 pg.305-306). Imaam Haakim has classified this
narration as Sahih (authentic). (Ibid, also refer to Nasbul-Raayah vol.1 pg.112)

Bearing in mind the abovementioned virtues, every Musallee should endeavour to

acquire these benefits by remaining steadfast on the Sunnah Salaats regarding
which people are becoming increasingly lax and unmindful these days. Doing so will
acquire one the love and assistance of Almighty Allah. (Sahih Bukhari Hadith6502)…
 QUESTION REGARDING DONATING BLOOD OR ANY OTHER
HUMAN ORGAN.

Q: Can Muslims donate/transfuse blood?

A: It is permissible to donate and transfuse blood if:

a) There is a desperate need to donate blood;
b) There is no other alternative; and
c) This has been prescribed by an expert medical practitioner. This
permissibility is based on the principal of ‘necessity relaxes prohibition’.
(Al-Ashbaah).

However, the permissibility of blood donation and blood transfusion is

determined by the following conditions:
a) The donor willingly donates his blood. If he is compelled to do so, it will
not be permissible;
b) There is no danger to his (the donor’s) life or health;
c) If the doctor feels that the patient will lose his life and there is no other
alternative but recourse of blood transfusion; and
d) There is no fear of death but the recovery is not possible without blood
transfusion.

It is not permissible to sell one’s blood or to pay the blood donor. However,
if one is in need of blood desperately and the only means to obtain the
blood is to purchase it, then only will it be permissible to pay for the blood.

NB. Blood donation and blood transfusion is not permissible for the sake of
beautification or for any other reason other than genuine necessity.
Organ Transplant in islam:
Many Islamic scholars and Jurists have written on the subject of organ transplant. Over the
decades, medicine has improved and advanced dramatically, taking medical technology to
extreme heights.

Today, through the vast medical advancement, almost any transplant of the human body can be
performed. Owing to the technological medical changes, prominent and renowned jurists of the
world have carefully analysed the process of organ transplant and upon investigation made the
following observations:

1. When any person's limb or organ becomes unusable and that limb or organ is needed to
function in the future by a suitable replacement then the following conditions must be considered.

Use of a non-living component.

Use the limb of those animals permissible to eat and slaughtered according to the Islamic rites of
slaughter.

There is almost certain fear of loss of life or danger of losing the limb/organ and the replacement
is only found in Haraam animals or in permissible animals (which can be eaten) but not
slaughtered according to Islamic rites, then use of such a component will be permissible.
However, if there is no imminent danger of loss of life then it will not be permissible to use
anything from the pig.

2. Similarly, a transplant of any nature whatsoever is permissible from one part to another part of
the body of the same person when necessary.

3. The sale of any part of the human body is Haraam.

4. If any ill person reaches a stage that a specific organ becomes unusable (to such an extent)
that if a human organ is not replaced into the body then there is an immediate danger of loss of
life -- the human organ is the only suitable replacement and medical experts are absolutely
certain that besides the human organ, there is no other life-saving substitute and the patients' life
is in danger, and the human organ is easily available to the patient, then in that dire need a
human organ transplant (to save one's life) will be permissible for the sick.

5. When a perfectly healthy person on the advice of an expert physician confirms that the removal
of one kidney will not harm nor cause ill-health whatsoever and considering the deteriorating
health of his sick immediate family member which may cause death and there is no other
alternate or substitute then this will be permissible with the condition that the kidney be donated
and not sold.

The bequest (Wasiyyat) of a person that after his death, his organs be donated is forbidden in
Shariah.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai