بسم الله الرحمن الرحيم Friday is a blessed day. Allah Almighty has blessed this Ummah with many bounties on this day. Among these bounties is Jumu'ah prayers. On Friday before and after Zawal (zenith) until the Imam starts Jumu'ah Khutbah (sermon), it is allowed to offer any Salah but not during the midday. Many Ahadiths verify this. For example; 1) Sayyiduna Salman Al Farsi (RA) narrated that Prophet Muhammad ﷺ has said, "A person does not a take a bath on Friday or obtains purification, applies any perfume from his house, leaves the house, does not separate between two people, then offers any Salah that is destined for him, and remains quiet when the Imam starts to deliver the khutbah, but Allah Almighty will forgive his sins until the next Jumu'ah". Bukhari 883, 910. 2) Imam Bukhari (RA) has established a chapter over Hadith 937, 'chapter of Salah before and after Jumu'ah' to clarify that it is totally valid to offer any Salah before Jumu'ah. 3) Imam Nasaie (RA) has established a chapter over Hadith 1396 to prove that it is permissible to offer Salah before Jumu'ah. 4) Sahabah (companions) would offer Salah on Friday before Jumu'ah during the time of Sayyiduna Umar (RA) until he would come out to deliver the khutbah. Muatta Imam Malik (RA) 103/1. 5) Sayyiduna Abdullah ibn Umar (RA) would offer 12 rak'ats (units) of Salah before Jumu'ah prayers. Fathul Bari 329/8. These narrations and practices of the Sahaba clearly verify that it is totally valid to offer any Salah before Jumu'ah Prayers. This is why all the ancestors agreed on this issue. Only Hafiz ibn Taymiyah (RA) and his student Hafiz ibn al Qayyim (RA) have negated it. As for the 4 Imams are concerned, they also agreed on this issue. However, they have differences of opinion regarding number of rak'ats. 1) Imam Malik (RA) and Imam Ahmad (RA), their opinion is a minimum of 2 rak'ats. There is no limit for maximum rak'ats. 2) Imam Al Shafi'ee (RA) has 2 opinions; (a) minimum 2 rak'ats (b) minimum 4 rak'ats. This is preferred by Imam Nawawi (RA). 3) Imam Abu Hanifa (RA), his opinion is 4 rak'ats. This is also the opinion of Imam Sufyan Thauri (RA) and Imam Abdullah ibn Mubarak (RA). Imam Abu Hanifa (RA) has proved this from the following narrations. 1) Sayyiduna Abdullah ibn Mas'ud (RA) would offer 4 rak'ats before and after Jumu'ah. Tirmidhi 523. A similar Hadith is also found in Musannaf AbdurRazzaq 247/3. 2) Sayyiduna Abdullah ibn Abbas (RA) has narrated that Prophet Muhammad صلى الله عليه وسلم would offer 4 rak'ats before Jumu'ah. He would not separate them with Salam after 2 rak'ats. Ibn Majah 1129. These narrations are not very sound and strong according to Muhaddithun (scholars of Hadith). That's why they have raised objections against them. However, in response to these objections, Imam Abu Hanifa (RA) has said; a) it is not clearly stated in the sound Hadith how many rak'at a person should pray. hence, these narrations can be taken into consideration as clarification. b) When a Sahaba does something, they must have some grounds for it. Without any ground, they wouldn't practice anything. Especially, Sayyiduna Abdullah ibn Mas'ud (RA), who was well-known amongst the Sahaba for his zeal for practicing the Sunnah. c) Hanafi scholars often use logic to verify things. Especially when the Ahadith are ambiguous. So, for example, in this case, it is not clear from Sunnah how many rak'ats a person should pray before Jumu'ah. So Imam Abu Hanifa (RA) has analysed it on the 4 rak'ats of Zuhr Sunnah, i.e., Zuhr is prayed after zawal, and it has 4 Sunnah. Likewise, Jumu'ah is prayed after Zawal. Therefore, it will have 4 Sunnah too. d) In Hanafi fiqh, when a decision or a ruling can not be extracted from authentic resources, then a statement or an action of a Tabi'ee is taken into consideration to verify the issue. In this case, a statement of Imam Ibrahim Nakha'ee (RA) has been taken into consideration. He has said, "Sahaba and Tabi'oon would offer 4 rak'ats of Sunnah before Jumu'ah". Musannaf ibn Abi Shaybah 114/4. Therefore, we will also offer 4 Sunnah before Jumu'ah. والعلم عند الله الطيف الخبير Shaykh Faizulhaq Abdulaziz حفظه الله

بسم الله الرحمن الرحيم Islam is a complete code of life. It gives beautiful instructions regarding every issue that people may face in their daily lives. To be smart and adorn physical beauty, is praise worthy in Islam. Our beloved Prophet Muhammad صلى الله عليه وسلم has said, "Indeed, Allah is beautiful and he loves the beauty". Sahih Muslim 131. However, Islam also encourages simplicity. In a Hadith, it is stated, "Indeed, simplicity is from Iman." Abu Dawud 3630. As Muslims, we should always make a balance between smartness and simplicity. With regards to Muslim women adopting physical beauty. In principle, it will be allowed with few conditions. such as; (1) By maintaining the issue of Hijab. (2) There shouldn't be anything deceitful. (3) Should not contain any Haram elements. (4) It should not be harmful to one's health. (5) It is not used for the purpose of showing or pride. The ruling regarding synthetic eyelashes can be divided into 3 categories. (1) A Muslim woman wears them only for her husband. It will be permissible if not made from swine or human's hair. Because, no advantage can be taken from anything of swine or human. Likewise, it should not cause any damage to the eyes or create any medical issues. 2) If they were used to draw attention of Non Mahram men, to deceive people or they may cause medical concerns, then it would not be allowed. In the Hadith, it is stated, "whoever deceives us is not from us." Muslim 101, Tirmidhi 1315. In the Holy Qur'an it is mentioned, 'and do not throw yourself in destruction by your own hands'. Al Baqarah v195. 3) If they were used to attend any place or programme dedicated to women only, then it might be allowed. However, it will be precautious and better to refrain from it. Sayyidah Aisha (ra) has narrated, that a lady from Al Ansar conducted the marriage of her daughter, then due to some illness her hair fell out. Later on this lady came to Prophet Muhammad صلى الله عليه وسلم and asked him, her husband is telling me to fix extension with her hair? Prophet Muhammad صلى الله عليه وسلم did not allow that and said, "those who fix extensions are cursed". Sahih Bukhari 5205, 5934. Due to this Hadith, it will be a precautious and best option to refrain from using synthetic eyelashes, as they are also a form of extensions. والعلم عند الله الطيف الخبير Shaykh Faizulhaq Abdulaziz حفظه الله

بسم الله الرحمن الرحيم Du'a is the best form of Ibadah (servitude) to Allah Almighty. In a Hadith, Prophet Muhammad ﷺ said, "Du'a is the ibadah (expressing servitude) to Allah Almighty, then he recited, "And your Lord has said, call me, I shall respond to your calls." Surah Ghafir 60. Tirmidhi 3372. Du'a has many Adab, (etiquettes). One of them is to raise both palms. It is proven from Prophet Muhammad ﷺ with continuous (Mutawatir) chains of narrations. Another etiquette of the Du'a is to wipe both palms over the face at the end of the Du'a. This is also proven with various Ahadith. Individually, these Ahadith may not be authentic (Sahih). But collectively, they reach the level of sound (Hasan) Ahadith, as verified by Hafiz ibn Hajr al Asqalani (RA). The examples of these Ahadith are: 1) Sayyiduna Umar ibn al Khattab (RA) said that the messenger of Allah ﷺ when he would raise his both palms in Du'a, he would not take them down until he would wipe them over his face". Tirmidhi 3386. 2) Sayyiduna Abdullah ibn Abbas (RA) narrated that the Messenger of Allah ﷺ said, "Ask Allah Almighty with the inside of your palms and not ask him with the back of your palms. Once you have completed your Du'a, then wipe both your palms over your face." Abu Dawud 1485. Ibn Majah 3866. 3) Sayyiduna Saib ibn Yazid (RA) narrated from his father that the Prophet ﷺ when he would make du'a he will raise his both palms and at the completion he will wipe them over his face". Abu Dawud 1492. Due to the Ahadith mentioned above, it is considered Mustahab to wipe the face with both palms after Du'a. This is a continuous practice (تعامل) of the Ummah from the time of companions till today. From the Sahaba, Sayyiduna Abdullah ibn Umar (RA), and Sayyiduna Abdullah ibn Zubair (RA) would wipe their face after Du'a. From the Tabi'oon (followers of companions), it is proven from Imam Hasan Al Basri (RA) that he would do so. Likewise, all the followers of the 4 Mazahib (4 school of thought) also agree that it is Mustahab to do so. Similarly, famous commentators of Ahadith, such as Imam Nawawi (RA), Hafiz ibn Hajr al Asqalani (RA), Hafiz Jalaluddin Suyuti (RA), Allama San'ani (RA) and Mulla Ali Qari (RA) are also with the opinion that it is from the Adab (mustahab) of the Du'a to wipe both palms over the face after Du'a. In conclusion, I would like to mention that if someone does not wipe his face at the end of Du'a, we can not say that his Du'a is not accepted because this is not a condition of Du'a. Likewise, "it will not be accepted if someone was to say that wiping the palms over the face after Du'a is innovation (Bid'ah), because you can't declare something to be innovation even if it is proven with a weak Hadith. In this case, the rank of these Ahadith reached Hasan as verified by the Muhaddithun. So how can this be classified as Bid'ah? May Allah almighty grant us the correct understanding of Deen. Ameen. والعلم عند الله الطيف الخبير Shaykh Faizulhaq Abdulaziz حفظه الله

بسم الله الرحمن الرحيم Prior to answering this question, we have to keep in mind a few principles that will help us understand the issue. 1) As for the guidance, it is totally in Almighty Allah's power. He guides whoever he wills and misguides whoever he likes. In Surah Al Qasas V56, Allah سبحانه وتعالى said, "Verily O Prophet, you guide not whom you like, but Allah guides whom he wills. And he knows best regarding those who are guided." 2) When discussing about the parents of Prophet Muhammad ﷺ, all the care and respect must be maintained. 3) This issue isn't such that we are made responsible for, nor will we be questioned about it in the hereafter. 4) If any prophet's parents or children were not Muslims, that does not affect their prophethood at all. After considering these few principles, let us try to discuss this issue. With regards to the parents of the Prophet Muhammad صلى الله عليه وسلم, there are a few opinions found in the Ummah: 1) They were not Muslims, as stated in the Hadith of Sahih Muslim, 203, "Indeed my father and your father are in the hellfire." Abu Dawud 4718. In Sahih Muslim 976, Prophet Muhammad ﷺ sought permission from Allah سبحانه وتعالى to ask forgiveness for his mother which he wasn't granted. those who take this opinion say that they were not on the teachings of any of the Prophets prior to Prophet Muhammad ﷺ. Scholars who adopted this opinion were Imam Nawawi (RA), Hafiz ibn Taymiyah (RA), and Hafiz ibn Katheer (RA). 2) They were from the people of Fatra, the time between Sayyiduna 'Isa عليه السلام and Sayyiduna Muhammad ﷺ. The ruling regarding the people of Fatra is that, on the day of judgment, Allah سبحانه وتعالى will take their test. If they pass their test and accept Iman, they will proceed to Paradise. Otherwise, they will proceed to hellfire. The proof of this opinion is in Surah Isra V15, "And we never punish until we have sent a messenger." There are many other similar verses in the Holy Qur'an such as Surah Nisa V165, Surah Yasin V6, and Surah Shu'araa V208. Note: This opinion seems to be preferred. As to declare someone as a disbeliever, there has to be clear evidence of them negating any fundamentals of Deen. 3) They were Muslims. Scholars who preferred this opinion tried to prove it with some narrations that are individually either very weak or fabricated, but collectively they have some weight up to an extent. However, all those verses that were presented by the scholars of the 2nd opinion are also taken into consideration by the scholars of this opinion. Their argument is that the parent of the Holy Prophet ﷺ passed prior to his Prophethood and they had faith in the teachings of previous prophets عليهم السلام. Many of the later scholars have adopted this opinion, such as Hafiz Jalaluddin Suyuti (RA) and Mulla Ali Qari (RA). In the recent past, Shaykh Muhammad Amin Shanquiti (RA) and Shaykh Muhammad Mutawalli al Sha'rawi (RA) had this opinion too. 4) 4th opinion found regarding this issue is called توقف, which means to remain silent about an issue if a scholar can not make a decision about something particular or the issue is very sensitive. So it is safe and wise to remain silent about it. Finally, I would like to advise that, as this issue is very sensitive and also we will not be questioned about it in the hereafter. Therefore, someone should refrain from arguing about it or criticise others who may have a different opinion about it. والعلم عند الله الطيف الخبير Shaykh Faizulhaq Abdulaziz حفظه الله