ummtaalib

Post natal bleeding In the name of Allah, the most Beneficent, the most Merciful. The discharge of blood after the birth of a child or after a miscarriage is known as Nifas. The Prophet of Allah Sallallahu Alahi Wasalam has said “The time of Nifas is forty days unless Tuhr (purity) is attained before it.” (Mustadrak Hakim) There is a general consensus that there is no minimum limit of Nifas. The total length of Nifas is from the delivery of the child till when the bleeding stops (up to the limit of forty days). Only if the bleeding stops for 15 days at any time within this period does the Nifas end. If the bleeding does not stop for 15 days then Nifas will continue irrespective of how short or random the bleeding is. (Raddul Muhtar p.496 v.1) 1. A woman who experiences post natal bleeding is not allowed to recite any verses from the Holy Quran. Saaiduna Ibn Umar Radiallahu Anhu relates that the Prophet of Allah Sallallahu Alahi Wasalam has said “A Haidh and a person in need of a bath must not recite anything from the Holy Quran.” (Sunan Tirmizi p.34 v.1) NOTE: A Haidh and Post Natal bleeding woman have the same ruling. 2. Similarly, she is not allowed to perform tawaf. Saaidah Aaisha Radiallahu Anha came to Makkah for Hajj and was a Haidh. She complained to the Prophet of Allah Sallallahu Alahi Wasalam that she was unable to perform the rituals of Hajj. The Prophet of Allah Sallallahu Alahi Wasalam informed her “Do what the pilgrims do apart from tawaf, which should be done when you become purified.” (Sahih Bukhari p.44 v.1) 3. She is not allowed to enter the Mosque. Saaidha Aaisha Radiallahu Anhu relates that the Prophet of Allah Sallallahu Alahi Wasalam would be in Itikaf while she was in her room which was adjacent to the Masjid, he would stretch his head out of the Masjid for her to watch while she was a Haidh. (Sahih Bukhari) 4. She is not allowed to fast or pray. However she should do qadha of the fasts on a later date. (Raddul Muhtar p.485 v.1) 5. She is not allowed to engage herself in sexual intercourse. (Surah Baqarah v.222) 6. She will be allowed to engage in foreplay (touching, kissing etc) with her husband. The only restriction is that intercourse is not to be engaged. Saaidah Aaisha Radiallahu Anhu reports if any of the wives of the Prophet of Allahu Sallallahu Alahi Wasalam became a Haidh, the Prophet of Allah Sallallahu Alahi Wasalam would instruct her to trouser herself and he would then engage in foreplay. (Sahih Muslim p.141 v.1) Direct contact between the womans’ navel and the knees is impermissible. Indirect contact such as stimulation through a barrier (i.e.clothing) is permissible. Similarly, direct contact above the navel and below the knees is permissible. (Fatawa Hindiyyah p.39 v.1) It will be permissible for a woman experiencing post natal bleeding to hold dua books with verses of the Quran in them. It is permitted to recite duas from the Holy Quran with the intention of dua, though not with the intention of reciting the Holy Quran. (Raddul Muhtar p.488 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

wa'alaykumus salaam the thread is as it was sis, i haven't moved or merged anything...which one?

شَبِّتْنِيْ بِهٖ حَتّٰى أَلْقَاكَ ِAssalaamu 'alaykum Acacia.. The sheen ش in the beginning (i think) should be a thaa ث

Combining Zuhr and Asr at Arafah By Mufti Shafiq Jakhura Q.Is it permissible to combine Zuhr and Asr in ‘Arafah? A.According to the Hanafi school, if one performs the Zuhr and Asr salah together with the Imam of the Haj, who generally performs these prayers in the masjid in Arafat, then they should be performed together. However, if these salahs are performed in one’s own tent then they should be performed separately at their respective times even though they are performed in congregation. And Allah Ta’ala Knows Best Source

Madinah Munawwarah Words cannot describe the love and attachment each believer possesses for Madinah Munawwarah. It is the ardent wish and desire of every believer to be present in Madinah Munawwarah at all times and enjoy the serenity, peace and blessings found within its precincts. Virtues of Madinah Munawwarah Indeed Madinah Munawwarah is the envy of all the cities in the world, for it holds within its soil the best of all creation, Muhammad (Sallallahu Alaihi Wasallam). The great fortune and preference afforded to Madinah Munawwarah can be easily seen in the fact that Allah Ta’ala specifically chose it for the hijrat (migration), residence and resting place of Nabi (Sallallahu Alaihi Wasallam). The Ahaadith mention many virtues of Madinah Munawwarah. Few of which are mentioned below. Nabi (Sallallahu Alaihi Wasallam) made special Duaa for Madinah Munawwarah: O Allah! Grant Madinah Munawwara double the blessings You granted Makkah Mukarramah. (Saheeh Bukhari #1885). “Between my house and my pulpit lies a garden from the gardens of Paradise (Saheeh Bukhari #1888) Whoever bears the difficulties and hardships of Madinah Munawwarah with forbearance, then I will intercede or be a witness for him on the Day of Qiyaamah. (Muslim # 3344) Etiquettes of Madinah Munawwarah It is indeed a great honour and privilege for a person to undertake this spectacular journey and become the neighbour of Rasulullah (Sallallahu Alaihi Wasallam) for a few days. In order to take maximum benefit from this great city and to avoid returning empty-handed, one is required to adopt a certain code of conduct. There are many things a person needs to consider while in Madinah Munawwarah, but for the sake of brevity just a few are mentioned below. One needs to correct his intention from home. One needs to ask oneself 'why am I undertaking this journey?’ It is indeed a great calamity for one to undertake such a momentous journey with an incorrect intention such as shopping etc. One’s intention should be to visit Nabi (Sallallahu Alaihi Wasallam) and to present salaam directly to him. What a great good-fortune! Nabi (Sallallahu Alaihi Wasallam) mentioned in one Hadith, ‘Whoever comes to visit me with no other motive driving him to come to me, then it is a right upon me to intercede on his behalf on the day of Qiyaamah. (Tabraani). One should not harm, speak ill or hurt the feelings of the people of Madinah Munawwarah. These are the neighbours of Rasulullah (Sallallahu Alaihi Wasallam). No matter what colour they may be, whether they are Arab or not, we must respect them because they are the people of the city of Rasulullah (Sallallahu Alaihi Wasallam). In one Hadith, Nabi (Sallallahu Alaihi Wasallam) mentions, ‘Whoever plots against the people of Madinah Munawwarah will be destroyed just as salt dissolves in water’. (Saheeh Bukhari #1877) One should constantly recite durood shareef while in Madinah Munawwarah. One should ensure to read all his salaah in the Masjid-e-Nabawi. Nabi (Sallallahu Alaihi Wasallam) mentioned: “A single salaah in my masjid is better than a thousand salaah in any other masjid except Masjid-e-Haraam.” (Saheeh Bukhari #1190) One should be watchful of his company and should not be influenced by the wrong ideologies of others, since all types of people are found in these holy lands. One should take out time and visit the various historical sites in Madinah Munawwarah and its surroundings such as Masjid-e-Qubaa, Badr, Uhud etc. to bring back the memories of Nabi (Sallallahu Alaihi Wasallam) and Sahaabah (Radiyallahu Anhum) and their sacrifices for the cause of Islam. Make Duaa for death in Madinah Munawwarah. As Hadhrat Umar (Radiallahu Anhu) made Duaa “O Allah, grant me martyrdom in Your path and grant me death in the city of Your beloved (Sallallahu Alaihi Wasallam). (Saheeh Bukhari #1890) Al-Haadi

Visiting the Raudha Mubaarak (part 2) Etiquettes of visiting the Raudha Mubaarak: When visiting the Raudha Mubaarak is such an important and meritorious act, then obviously it deserves utmost respect and etiquette. There are many etiquettes of visiting the Raudha Mubaarak, the details of which are not within the scope of this article. However a few shall be listed below: In principle, we should understand that during the entire journey to Madinah Munawwarah and the visit to the Raudha Mubaarak, the main element is love. If one has true love for Rasulullah sallallahu alaihi wasallam, then no one needs to instruct him how he should conduct himself in the esteemed presence of Rasulullah sallallahu alaihi wasallam. All these etiquettes would be displayed instinctively by him. The intention for visiting Madinah Munawwarah should be purely to visit Rasulullah sallallahu alaihi wasallam. One should not feel that he is visiting a dead person, rather it is the belief of the Ahlus Sunnah wal Jamaa`ah that Rasulullah sallallahu alaihi wasallam is alive in his grave. (Refer Shifaaus Siqaam, Alqoulul Badee` and other detailed books on this subject.) Upon reaching Madinah Munawwarah, one should settle down as quick as possible (without rushing), take a bath, wear one’s best clothes and apply `Itr (as one does on the days of Jumu`ah and `Eid). Proceed to the Musjidun Nabawi keeping in mind the sacredness of the land upon which one is walking. Be absolutely grateful to Allah Ta'ala for bestowing one with this great opportunity despite not being worthy of it. It is preferable to give some Sadqah before presenting oneself at the Raudha Mubaarak. Enter the Musjid fulfilling all the etiquettes. Read two Rakaats of Tahiyyatul Musjid, preferably in the Riyaadhul Jannah if possible, otherwise in any other place in the Musjid. Engage in Du`aa, by firstly thanking Allah Ta'ala for affording one this great opportunity and secondly begging Him for His forgiveness. Thereafter, one should implore Allah Ta'ala to cleanse one’s heart and make one befitting of appearing before the august presence of Rasulullah sallallahu alaihi wasallam. Proceed to the Raudha Mubaarak with utmost respect, with the heart brimming with the love of Rasulullah sallallahu alaihi wasallam and with the tongue constantly engaged in Durood. Present oneself before Rasulullah sallahu alaihi wasallam and offer one’s Salaam to him imagining him replying to the Salaam and with the full conviction that he does reply to the Salaam. Instead of reading the Salaam from a card or book in parrot-fashion, one should rather offer short forms of Salaam with full concentration, e.g. “As Salaatu was Salaamu `alaika ya Rasulallah” or “As Salaamu `alaika Ayyuhan Nabiyyu wa rahmatullahi wa Barakaatuh”. Convey the Salaams of others in this manner, “As Salaatu was Salaamu `alaika ya Rasulallah min (the person’s name)”. Request Rasulullah salallahu alaihi wasallam for his intercession on the day of Qiyaamah. Engage in Du`aa to Allah Ta'ala for all one’s needs. There is great hope of this Du`aa being accepted. Remain standing in front of the Raudha Mubaarak for as long as one remains focused. Move slightly to the right and offer Salaam to Abu Bakr radiyallahu anhu in these words, “As Salaamu `alaika ya Aba Bakr”, and move further to the right and offer Salaam to `Umar radiyallahu anhu saying, “As Salaamu `alaika ya `Umar”. If one follows these few guidelines, with concentration and the correct frame of mind, it will be a means of receiving tremendous benefit from this visit to the Raudha Mubaarak, Insha-Allah. May Allah Ta'ala bless us with the opportunity of presenting our impure souls and bodies in the esteemed court of Rasulullah sallallahu alaihi wasallam time and again with true love and respect, and then returning from there purified and forgiven, Aameen.

Visiting The Raudha Mubaarak (part 1) Virtues of visiting the Raudha Mubaarak: Presenting oneself in the court of Rasulullah sallallahu alaihi wasallam is one the greatest acts of worship, for which great rewards and virtues have been promised in the Ahaadeeth. Hereunder are a few virtues: “My intercession becomes necessary for the one who visits my grave.”(Daaraqutni/Bayhaqi) “Visiting me after my death is akin to visiting me during my lifetime.”(Daaraqutni) “The one who visits me with this being his sole intention will be in my company on the day of Qiyaamah.”(`Uqayli) (A detailed discussion on the authenticity of these narrations can be seen in the book Shifaaus Siqaam li Ziyaarati Khairil Anaam of the Hadeeth Master Taqiyyud Deen As-Subki (r.a.) and other detailed works on this subject.) One of the greatest virtues is that when a person presents himself before Rasulullah sallallahu alaihi wasallam and offers his salaam, Rasulullah sallallahu alaihi wasallam personally listens and replies to his salaam. (See Shifaaus Siqaam and Alqoulul Badee` of Shamsud Deen As-Sakhaawi r.a.) Together with the virtues, visiting the Raudha Mubaarak has always been the practice of the Ummah since the time of the Sahaabah y. Mulla `Ali Qari (r.a.) – the great Qari, Mufassir, Muhaddith and Faqeeh – writes: “Visiting Rasulullah sallallahu alaihi wasallam is one of the greatest acts of worship, most virtuous of deeds, most promising means of attaining high ranks and is close to the position of the compulsory acts according to the consensus of the Muslims, regardless of those who oppose this view.” (Manaasik Mulla Ali Qari, pg. 502) By this last statement Mulla `Ali Qari (r.a.) refers to some people who do not ascribe to any Mazhab. Under the pretext of directly following the Quraan and Hadeeth they contradict the entire Ummah and erroneously opine that it is impermissible to travel to Madinah Munawwarah with the intention of visiting Rasulullah sallallahu alaihi wasallam. However, this view is against the practice of the Sahaabah and Taabi`een and is the direct result of abandoning the following of the illustrious Imaams of Fiqh. Qaadhi `Iyaadh (r.a.) says: “Visiting the Qabr of Rasulullah sallallahu alaihi wasallam is an accepted and unanimously agreed practice amongst the Muslims and an encouraged virtuous deed.” (Shifaaus Siqaam pg. 53) Al-Haadi

How to quote a ‘weak but suitable’ Hadith? Question What do you mean when you say“This hadith is [weak but] suitable to quote.”? Does this mean that I may quote the narration by saying that the Prophet (sallallahu alayhi wa Sallam) said it without having to mention that there is a slight problem in the sanad or must i mention that there is a slight weakness in the sanad but it is suitable to quote? Answer When quoting a weak Hadith, one is not required to highlight its weakness. However, in academic discussions, it is good to indicate towards its weakness with the words: ‘it has been reported’ (ruwiya) etc. (Muqaddimah Ibnus Salah, pg.103-104 & Al-Ajwibatul Fadilah, pg.40) If an academic does point out its weakness, he should also ensure to state that it is still suitable (provided that is the case). The issue regarding weak Hadiths and their application is extremely pertinent. I hope to expound on it further in the near future insha Allah. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

Performing Salah on a Plane, Bus or Boat Question I noticed a person praying salah on the coach whilst travelling, would the salah be valid? The person was sitting whilst praying. The coach was not stationary. Similarly I see a lot of people praying on the plane whilst sitting would that be valid. Answer: In the name of Allah, the most Beneficent, the most Merciful. Your question will be looked at in the following three ways; Salah on an aeroplane Salah on a ship or boat Salah on a train or bus. With regards to salah on an aeroplane, it is an issue where there are different opinions regarding its validity. It is therefore, best one does not perform ones salah one board if one feels that he will be able to perform his salah when the plane lands. If that is not possible or there is a danger that the salah may become qadha then one can pray the salah on board the plane. However, it should be borne in mind that it is incumbent in that situation to pray salah standing, performing the ruku and sajdah properly facing towards the qiblah. If any one of these three conditions are missing one will be obliged to repeat the salah again. (Imdadul Fatawa p.587 v.1 & Fatawa Darul Uloom Deoband p.156 v.2) With regards to salah on a ship or boat, a moving ship allows a person to pray salah sitting down even without an excuse. However, it is best to perform the salah standing up. If the ship is anchored at sea, though is not being swayed, then it is regarded as a still ship at shore. A few rules are derived concerning a still ship at shore; if one offers prayer standing with part of the ship on the ground, his prayer is valid. If not, then his prayer is invalid unless he is unable to exit the ship, in which case he may offer the prayer standing. (Nurul Idah p.190 & Maraqi Falah p.421) Regarding salah on a train or bus, it is permissible to perform salah on a train or on a bus irrespective of whether the train or bus is moving or stationery. However, the conditions attached to the validity of such a salah are that the person stands and that he faces the qiblah. Salah will be invalid if any of these two conditions are not met. If the crowd is so much, one may perform salah sitting down and facing in any direction possible. However, one will be required to repeat his salah afterwards. (Ahsanul Fatawa p.88 v.4 & Fatawa Darul Uloom Deoband p.156 v.2) Finally, it should be borne in mind that any salah performed sitting on a seat even though they are able to perform salah standing would be considered invalid. (Fatawa Mahmoodiyah p.229 v.14 & Imdadul Fatawa p.568 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Traveling by Train or Aeroplane Question How I perform salat during travelling through train or aeroplane as there is difficult to find out proper direction of qibla. Also, it is difficult for one to stand for salat and manage his balance due to continuous to and fro movement one feels in the train and some times in the aeroplanes. Does one delayed his salat during travelling in train / aeroplane and wait for nearby station / airport. Is there any rule that one will return his salat which he prayed in the train / aeroplane whenever he reaches his destination? If yes, then how he will offer that salat again? Should he re-offer his already offered salat in train / aeroplane in normal way or as qaza salat? Answer Shari'ah has emphasised on performing Fardh Slaat on time. When you undertake a journey, you should first consider your Salaat and schedule your travelling in a way that enables you to perform Salaat out of the mode of transport. If that is not possible, then you should make arrangements to perform Salaat in the mode of transport. That is easily possible when travelling by plane or train. In doing so, ensure that you do not cause any inconvenience to the flight or programme in an aeroplane. Request the flight attendants service for performing Salaat in the plane. The Salaat in the plane and train must be performed with the Qiyaam (standing posture) and facing the Qibla direction. In a plane, generally, there is no sudden change in direction. If that happens in the train while performing Salaat, then you should change direction accordingly. The Salaat performed in the plane or train in the standing posture while facing and maintaining the Qibla direction will be valid. The Salaat does not have to be repeated. If you are unable to perform Salaat in the bus with those two conditions, standing and Qiblah, then perform Salaat on the seat and thereafter repeat the Salaat. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Istikhaarah on behalf of another Q. I am making Nikah soon Inshallah. Can I request someone else to make Istikharah for me? (Question published as received) A. Ideally, Istikhaarah should be done by a person striving to make the best decisions themselves. However, it is permissible for a person to request another person to make Istikhaarah on their behalf. If a person requests another person to make Istikhaarah on their behalf, that person should be a trustable person who knows the person requesting Istikhaarah as well the considerations related to his/her's circumstances. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Traveler's Salat (By Plane) By Mufti Ebrahim Desai Q 1.) When does the travel start? While leaving home or when the plane exits the runway? A 1.) The calculation of Safar (88 kms.) or more commences from home. However, a Musaafir (traveller) will make Qasr (perform two Rakaats in Dhuhr, Asr and Esha Salats) upon leaving the housing area of the vicinity. Q 2.) Is it necessary for a person in airplane to make Wudu or Tayammum and then perform Qasr Salat? A 2.) It is necessary to have Wudhu before performing Salat in the airplane. Q 3.) If we know the approximate Qibla direction then is it necessary to be in its direction on the seat of plane? A 3.) If it is possible for one to stand and perform Salat in the plane, it will not be permissible to sit and perform Salat in the plane. Q 4.) How we will do Ruku and Sujood on the seat? A 4.) Ref 3 Q 5.) How we will know that in that specific region from which the plane is passing, the time of Salat has started or it's ending? A 5.) One can inquire from the flight attendants the times for different regions. Q 6.) How the Jamaat can be performed on the seats? Should the Imam be ahead of other Muqtadi? A 6.) Due to shortage of space, Salat in the plane should be performed individually. Q 7.) When does the travel end? When the plane reaches the destination airport or when we reach the hotel or some other place? A 7.) Safar (travel) ends only upon returning home. In principle, a Musaafir is exempt from performing the Sunnat-e-Muakkadah (emphasized Sunnats) before and after Fard Salats. However, if time permits, it will be meritorious for him to perform the Sunnah Salats as well.

Q/A's and Advices on Polygamy merged. We now have the following topics on Polygamy: Polygamy: Advices & Q/A's (this thread) Polygamy in Islam in the "Answers to Misconceptions about Islam" section Polygyny: Stories of Co-Wives in the "For the Muslimah" section

Second marriage and the rights of wives Answered by Shaykh Muhammad ibn Adam al-Kawthari Question: I've been married to my husband for 11 years as a second wife we have children together but he only spends 2 hours a day with us, he still lives with his first wife, I have to live off benefits as he says he can't afford us, even though he has good job. His family are against us being together. He keeps promising to move in but nothing ever happens, please give me some advice, insha'Allah. Answer: In the name of Allah, Most Compassionate, Most Merciful, It is one of the foremost requirements from a man who has more than one wife to treat all his wives equally and justly. There are grave warnings mentioned in the Qur’an and Sunnah for oppressing, mistreating or not being fair with the wives. The Qur’an conditioned the permissibility of marrying more than one wife with justice and fair treatment. Allah Most High says: “If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, three, or four, but if you fear that you shall not be able to deal justly (with them), then only one…(Surah al-Nisa, 3). It is a grave sin to treat the wives unequally. Any man who wishes to take a second wife also has to meet the important condition of fair treatment of all his wives. The verse quoted above includes the command to treat wives equally, and anyone who is unable to do so should marry only one wife. Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “A man who has two wives and he does not deal justly with them will be resurrected on the Day of Judgment with half his body paralysed.” (Sunan Tirmizi, no. 1141) Equal treatment includes all social, economical and physical needs. It is very difficult for human beings to be completely fair, a fact which is recognised by the Qur’an: “You are never able to be fair and just as between women, even if it is your ardent desire: but turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air)... (Surah al-Nisa, 129). The above verse alludes to the fact that, a man must be fair in his external treatment of his wives, in that he should spend equal time with all of them, spend out on them equally, etc. However, if his heart is inclined towards one or he has more love for one wife over the other, then that is not blameworthy, for it is beyond his control. Sayyida A’isha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) would treat his wives equally and justly, and then say: “O Allah! This is my distribution according to my capability, thus do not hold me for what you own and I don’t (meaning, what is in your capability and beyond my means).” (Sunan Tirmizi, no. 1140, Sunan Abu Dawud, no. 3133 & Musnad Ahmad). Imam al-Mawsili (Allah have mercy on him) states: “It is mandatory upon a man to treat his wives equally with regards to spending the night….. A virgin, non-virgin, old, new, freed slave, Muslim and from the people of the book all have equal rights, and must be treated equally….. However, equality and fairness is not necessary with regards to sexual intercourse and love, for the former is based on agility and energy (nashat), whilst the latter (love) is the action of the heart.” (al-Ikhtiyar li ta’lil al-Mukhtar, 3/143). A wife may even relinquish her right of spending the night with her husband and give it to her co-wife. It is narrated that the Messenger of Allah (Allah bless him & give him peace) issued a revocable divorce to Sawda bint Zam’a (Allah be pleased with her). She requested the Messenger of Allah (Allah bless him & give him peace) to take her back, and that she will allocate her turn (of spending the night) to A’isha (Allah be pleased with her), in order that she may be included among the wives of the Messenger of Allah (Allah bless him & give him peace) on the day of Judgment, thus the Messenger of Allah (Allah bless him & give him peace) fulfilled her wish and took her back. (See: Mishkat al-Masabih, 2/966, no. 3237) If a wife relinquished her right, then she has a right in the future to once again demand equality. Imam al-Haskafi (Allah have mercy on him) states: “If a wife granted her right of companionship with the husband to her co-wife, then this will be valid, and she will have the right to reverse her decision in the future if she so desires.” (See: Radd al-Muhtar ala al-Durr al-Mukhtar, 3/206) Similarly, it will be permissible for the husband to remain more in the company of one wife with the express permission of the other, for the Messenger of Allah (Allah bless him & give him peace) sought the permission of his wives during his illness that led to his demise (maradh al-Mawt) in order that he remain in the house of Sayyida A’isha (Allah be pleased with her). His wives granted him permission, thus he spent his last days until he passed away in the house of A’isha (Allah be pleased with her). (Sahih al-Bukhari, no. 4919) As far as travelling is concerned, one may travel with whom one wishes, although it is preferable to draw lots and travel in the company of the one whose name appears. The reason being, that, one may feel more comfortable with one wife than the other whilst travelling, or she may be more suitable in being a travel companion. However, the Sunnah of the Messenger of Allah (Allah bless him & give him peace) was to draw lots and travel with the one whose name appeared. (Radd al-Muhtar, 3/206) With regards to your specific question, you must explain to your husband about the necessity of equal and fair treatment, and the warnings of punishment for failing to treat the wives fairly. You have understood from the above explanation as to exactly what rights you have and what he must do. Get him to read this article also and remind him of the hereafter and the reckoning thereof. You mention that, he keeps promising to move in your house although nothing happens, but you must remember that he can not completely move in with you also. He must spend one night with you and the other with his other wife. Both of you must be treated equally in all aspects. Despite all attempts, if he fails to adhere to the injunctions of Shariah, then you may exercise patience, for which there is great reward. However, if the suffering is too much to bear, then you may refer your case to an Islamic council for the dissolution of marriage on grounds of oppression (jawr) and unfair treatment. And Allah knows best Muhammad ibn Adam al-Kawthari Darul Iftaa, Leicester, UK www.daruliftaa.org

Proposal from a Shaykh to be his Second Wife & Dealing with Polygamy in Islam Question I have received a proposal from a religious and learned man asking me to be his second wife. This man is a Shaykh who is locally well-known and respected. I myself have benefited from him immensely. I have been told by the middle person that the Shaykh’s first wife has given her consent for him to marry again. I’ve never been married before. I’m really confused as regards to my situation. My father doesn’t have a problem, but my mum is against the idea. She wants me to marry someone who’s never been married before. I have heard some people talking negatively about the Shaykh because of his wish to marry again. Although, polygamy is permissible in Islam, is it advised, especially when the person concerned is a religious scholar? Please advise. ANSWER In the name of Allah, Most Compassionate, Most Merciful, Unfortunately, as is the case with a lot of things, many Muslims are involved in two kinds of extremes when it comes to polygamy (a man taking on more than one wife. Note, whenever the term “polygamy” is cited in this article it is to be understood in this context). And, like always, the best of ways is the middle way – the path of moderation, insha Allah. The first form of extremism found in some circles is that of taking polygamy extremely lightly. Some men consider taking on a second wife to be a divine right assigned to them by Allah Most High, and hence regardless of the their circumstance and situation, they insist on marrying second or third time without giving due consideration to the extremely difficult condition prescribed by Shariah. There is no doubt polygamy is allowed in Islam but it is not an unrestricted right of a man. There are strict conditions that must be adhered to before a man can take on a second wife. As such, many contemporary scholars have advised against marrying a second time unless a man is genuinely in need of doing so. Having two (or more) wives is surely not easy, given the complications and problems the situation can bring about. Scholars explain that it is generally unwise for a man to take on more than one wife in “our times” without a genuine need, because it results in a) harm to the first wife, b) harm to the second wife when the first wife is upset, c) non-fulfilment of rights, and importantly d) harm to the children involved. As explained in previous answers on this website, it is one of the foremost requirements for a man having more than one wife that he treats all his wives equally and justly. There are grave warnings mentioned in the Qur’an and Sunna for oppressing, mistreating or not being fair with the wives. The Qur’an conditioned the permissibility of marrying more than once with justice and equal treatment. Allah Most High says: “If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, three, or four. But if you fear that you shall not be able to deal justly (with them), then only one…” (Surah al-Nisa, V: 3) As such, it is a grave sin to treat the wives unequally and to fail giving them their rights. Any man who wishes to take on a second wife has to meet the important condition of fair treatment of all his wives. The verse quoted above includes the command to treat wives equally, and anyone who is unable to do so should marry only one woman. Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “A man who has two wives and he does not deal justly with them will be resurrected on the Day of Judgment with half his body paralysed.” (Sunan at-Tirmidhi, no: 1141) Treating wives fairly and equally is easier said than done. Many people think they are capable of treating their wives justly, but the reality on the ground is somewhat different. They start off treating them justly but eventually fall into the major sin of unjust and unfair treatment. Equal treatment includes all social, economical and physical needs. It is very difficult for human beings to be completely fair, a fact which is recognised by the Qur’an: “You are never able to be fair and just as between women, even if it is your ardent desire: but turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air)…” (Surah al-Nisa, 129) The above verse alludes to the fact that a man must be fair in his external treatment of his wives. He should spend equal time with all of them; spend out on them equally, etc. However, if his heart is inclined towards one or he has more love for one wife over the other, then that is not blameworthy, for it is beyond his control. But he should not let his extra-love for one wife be known to the other. Muslim men considering polygamy really need to think deep and hard before taking such a huge step. They must realize that marriage is no joke. It brings with it a great deal of responsibility. They must not consider the second marriage akin to an extra-marital affair. It is wrong and sinful for men to destroy the lives of women by marrying them and then failing to give them their due rights. Some men even go to the extent of taking on a second wife with the intention of divorcing her after a short period, without making the second wife aware of this. This sister (the second wife) enters the marriage with the intention and hope of spending the rest of her life with him, but the selfish man has some other agenda and enters the marriage with the intention of short term enjoyment! All of these are real problems faced by people entering polygamous marriages; hence, many contemporary scholars advise against such marriages unless there is a genuine and exceptional need. The Second form of extremist approach to the issue at hand is one of totally rejecting the permissibility of polygamy. Many modernist Muslims and some others cannot tolerate the fact that Islam allows a man to marry a second wife after fulfilling the strict condition of fair treatment. Some consider polygamy to be abrogated, outdated or not suited to our times. Some even go to the extent of considering a man who takes on a second wife to be guilty of a crime akin to adultery. Even “practising” Muslims unfortunately become involved in such absurd judgments. I have come across cases where the local Muslim community went against a pious Muslim man who due to “genuine” reasons had married a second wife with the consent of his first wife. He was degraded and insulted by his community as though he was guilty of a heinous crime. A wife of another Muslim man said, she would rather prefer her husband being involved in a secret unlawful adulterous relationship than taking on a second wife! Others, upon learning that so and so married second time, simply recite La Hawla wa la Quwwata illa billah or other similar statements of scepticism. As such, these Muslims unfortunately ridicule, scorn and look at polygamous marriages with contempt. This no doubt is a serious situation caused due to many factors and reasons. From wanting to appease non-Muslims to simply not being able to understand the wisdom and logic behind polygamy, there are many factors that contribute in a Muslim not accepting this divine injunction of Islam. A Muslim male or female must realize that it is completely permissible for a man to take on a second wife provided he fulfils all the necessary and strict conditions, and that there is much wisdom behind this permissibility. (Some of these wisdoms have been outlined in an earlier article available on this website). As such, considering the permissibility of polygamy an absurd ruling of Islam is indeed very dangerous, and could even lead to disbelief (kufr), as scholars explain. It is stated in the Fatawa collection compiled by the Hanafi jurist of recent times in the Subcontinent, Shaykh Mufti Muhammad Shafi’ Uthmani (Allah have mercy on him): “The permissibility of polygamy is established through the verses of the Qur’an, Sunna and consensus of the Muslim Umma. The Messenger of Allah (Allah bless him & give him peace) married many widows, as it is known by all. As such, considering polygamy a defect due to the prevalent customs of the world is a major sin and a grave crime. Not practicing polygamy is one thing but considering it wrong is a serious situation wherein one is challenging the pristine teachings of Shariah. There is no question of transgression and impiety (fisq) but rather a fear of disbelief (kufr), because considering a ruling of Shariah (i.e. permissibility of polygamy) to be absurd is an act of disbelief. All the books mention mockery of Shariah-rulings to be disbelief….. It is stated in Shami (aka: Radd al-Muhtar by Imam Ibn Abidin) that if there is evidence of contempt of a Shariah-ruling, one will be guilty of disbelief…” (Fatawa Dar al-Uloom, P: 62, Kitab al-Iman wa al-Aqa’id) In light of this, we need to be extremely careful how we judge polygamy. There is nothing wrong in a sister not wanting to enter a polygamous marriage or not wanting her husband to marry second time, for that is natural and normal. But ridiculing and looking down upon polygamy is extremely serious which may even lead to kufr. May Allah protect us all, Ameen. As Muslims we must realize that we have submitted to the Will and Command of the All-Merciful. Regardless of whether a particular ruling of Shariah pleases us or not, we must bow down to the divinely ordained law of Allah Most High. Islam permits a man to take on a second wife, many Prophets (peace be upon them) entered polygamous marriages, many Companions (Allah be pleased with them) took on more than one wife, many scholars and pious servants of Allah, both past and present, have practiced polygamy. The Qur’an allows it in clear and unambiguous terms, the Sunna is evident on its permissibility and all the Muslims throughout history have never rejected its permissibility, then who are we to consider this ruling of Shariah to be absurd, unjust or blameworthy? I can understand it is a difficult pill for some of our sisters to swallow. But, as explained earlier, there is no sin in a sister refusing to enter a polygamous marriage, since that is her right. She may refuse without disrespecting the ruling of Shariah, for looking down on it is a serious crime. Therefore, the path of moderation in the issue of polygamy lies in between the two forms of extremism propounded above. One must not take polygamy lightly merely to fulfil one’s own desires and whims. It is unwise and generally wrong to take on a second wife without a genuine need. However, polygamy is completely permissible in Islam (provided its conditions are met) and not something that is absurd, illogical or blameworthy. It is a serious crime to look down upon someone who takes on a second wife or condemn him. Criticizing and condemning someone merely for practicing polygamy is in reality being critical of the law of Allah Most High. Yes, if one is neglectful in treating his wives fairly, then he must be reproached and advised accordingly. Keeping all of the above in mind, I will now try and attempt to address your specific situation. The Shaykh or learned scholar who has proposed to you to be his second wife must not be looked down upon or talked about negatively. There are many pious Muslims and Shuyukh, especially in the Arab world, who have taken on more than one wife. They are extremely pious, practising, well-learned and they fulfil the requirements of Shariah. As such, the community must be educated in that the Shaykh has done nothing wrong whatsoever by expressing his desire to marry again. He may have a genuine reason for wanting to take on a second wife, but then again, it is not the business of others to establish whether he has a genuine reason or not. As he is a scholar of Islam, he must be wary of the Shariah requirements for polygamy. You also state that his first wife has given her consent for him to re-marry, hence that makes the situation easier to solve, even though seeking the first wife’s permission, strictly speaking, is not a pre-requisite in order for a man to marry second time, although strongly encouraged. What you need to do is to think deep and hard about the situation. Take advice (istishara) from parents, family members, relatives and others close to you. Ask from those who know the Shaykh and his first wife well, as that may help you in making your decision. Respect the wishes of your parents and take consideration of their counsel. Perform the prayer of guidance (salat al-Istikhara) and seek direction from Allah Most High. If you are unhappy being a man’s second wife or fear unfair treatment from him or his first wife, then you should avoid marrying him, since that will only bring about harm to you in the future. Will you be able to have a gracious relationship with his first wife? Will you be able to have a proper marital relationship with him? What will happen when you have children with him? Is he in a position to financially support and look after two wives? These and other such issues are what you need to really think and ponder over. Don’t enter the marriage merely because he is a learned scholar or Shaykh. If, however, you are happy being a second wife and you have thought over all of the above-mentioned aspects and scenarios, then you may accept the proposal and marry him. With or without his first wife’s consent, your marriage with him will be valid (provided all the necessary ingredients of a valid marriage are met). If you are perfectly happy, your parents give you their blessings, you don’t think you will fall into problems later on and the man has all the qualities of being a good husband, then there is nothing wrong in going ahead and marrying him. It may actually be of benefit to you since you have stated he is a pious and learned individual. If there is no reason of apprehension, then don’t refuse him merely due to what people will say. One is never able to please or satisfy people in this world. Do what is right for you, Insha Allah. However, from a practical perspective, you will need to be careful, cautious, and mindful of the consequences in the future. Please also read the following related article available on this website: http://www.daruliftaa.com/question.asp?txt_QuestionID=q-15071371 And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Informing the First Wife of the Second Marriage Firstly, I’d like to say, may Allah reward Shaykh Muhammad ibn Adam for taking the time to serve the Umma by answering questions. I was reading through the site and came across an answer that made me a bit uneasy. I am not a scholar by any means, but the answer seemed strange to me and I’d like to seek clarification. The answer in question is regarding the necessity of telling one’s first wife that one has entered into a second marriage. It is found at the following link: http://www.daruliftaa.com/question.asp?txt_QuestionID=q-10023695 Basically, as I understood it, the Shaykh concluded that a man is under no obligation to inform his first wife that he has indeed married again. With all due respect, that seems absurd to me due to the following reasons: 1) One of the conditions of a marriage is the presence of witnesses presumably so that there is no deception involved–so that there is no suspicion, no lies, everything is on the up and up, so to speak. In addition to this requirement, it is sunnah to invite the public to a walimah celebrating the event–again, presumably in part so that knowledge that an actual marriage has taken place and the individuals in question are not fornicating. I don’t know, maybe strictly according to the letter of the law, a man’s first wife is not required to be among the witnesses–but what are we advocating here? That everyone in the community has a right to know that a man has contracted a second marriage but his first wife–who is most affected by his actions– can be kept in the dark? What kind of marriage is that? 2) How is the first wife (or second wife) to know whether or not her husband is giving her the necessaries in terms of her rights in a polygamous marriage if she isn’t even aware that she is in one? How does she know if she is being cheated in terms of equal sustenance and/or equal time when she doesn’t even know the second wife exists? 3) Realistically, if he doesn’t tell her, at some point he is going to have to account for his time/money away from the house. If he is asked, and he hasn’t been open and forthwith about what he has done elsewhere, he is going to have to lie and deceive to cover his tracks. Clearly, this is haram and creates a seriously undesirable situation. 4) Doesn’t the first wife have the right to know, particularly in these days of STDs and so forth; that her husband is having sexual relations with another woman–and to be assured that this other wife has a clean bill of sexual health? Doesn’t she have the right to protect her own health? If she is under the mistaken impression that she is in a monogamous situation, and she in fact is not, and is not having protected sex, doesn’t she have any rights here? 5) What about the damage to the level of trust that inevitable discovery will create in the first marriage? Fact is, he won’t be able to hide it forever, and when it does come out, the fact that polygamy is lawful will not negate the first wife’s feelings of having been betrayed and deceived–and those feelings can in fact destroy a marriage. I could go on. There are so many problems with this scenario–it is, in my opinion, very dangerous to give off the impression that this type of behaviour is appropriate Islamically. Sincerely, A concerned sister ANSWER In the name of Allah, Most Compassionate, Most Merciful, I hope and pray this email finds you in the best of health and spirits. May Allah grant you all good and success in this life and the hereafter, Jazak Allah khayr for bringing this sensitive issue to my attention. May Allah reward your efforts, Ameen. The points raised by you are, without doubt, extremely important and relevant. I fully agree with your concerns, and I am sure many others would also. I always like constructive criticism, since without it; it is possible for a human being to overlook important aspects. Hence, I once again thank you for your contribution and pray for your success in this world and the hereafter. As far as my answer is concerned, what I merely said is that the marriage of a man to a second wife without his first wife’s knowledge is “technically” valid, in that his relationship with the second wife will not be a relationship of unlawful fornication/adultery (zina). I said: “If you are willing and happy to be his second wife, then strictly speaking, your marriage with him would be valid (provided all the necessary ingredients for a valid marriage are met).” However, I did not comment on whether this is something a man should do or otherwise. In light of the concerns raised by you, there is no doubt that this kind of behaviour is unreasonable to say the least, and may even be sinful. Indeed, in normal circumstances, a man should inform his first wife of his second marriage, but if he does not, his marriage with the second wife is “technically” valid. I say, “normal circumstances” because a man may be faced with extraordinary circumstances that do not allow him to disclose his second marriage — for a short period of time at least – to his first wife. It would be wrong to make a blanket statement that all men who marry without their first wife’s knowledge are corrupt and sinful. It is best to take each individual case and judge it on its own merit. In other words, there are two separate aspects here: a) Validity, and b) Appropriateness. As far as validity is concerned, the marriage is valid, whilst, in normal circumstances, this is a wrong thing to do (and in some cases even sinful). But, this cannot be made a blanket ruling, since each individual’s situation differs from others. Furthermore, I stated in my answer that even if he fails to disclose his second marriage to his first wife, she will automatically come to know of it, since he will be obliged to treat them equally. My actual words are: “Thus, if one has to treat both of one’s wives equally and justly, then as a result, he will have to inform his first wife of his second marriage, unless the second wife forgoes her rights of equal treatment.” Undeniably, my answer is incomplete, in that I failed to comment on this kind of behaviour of the man. I merely stipulated the Islamic ruling on whether a man’s marriage to a second wife is Islamically valid or not if he were not to inform his first wife of this. The above should be sufficient in answering your concerns, but nevertheless, I would like to briefly address your concerns point-by-point: 1) It is, without doubt, a Sunna to publicize one’s marriage as much as possible. The Messenger of Allah (Allah bless him & give him peace) said, “Announce this marriage, and perform it in the Masjid…” (Sunan Tirmidhi and Sunan Ibn Majah) However, the marriage itself is considered “valid” if it is witnessed by two male witnesses (shahidayn), or one male and two female witnesses in addition to the other basic requirements of an Islamic marriage contract being fulfilled, and the couple will not be guilty of involvement in an unlawful illicit relationship. If only two male witnesses were aware of a couple’s marriage and no other person, their marriage is Islamically valid. This is the position of most classical jurists, including the Hanafi, Shafi’i and Hanbali Schools. The Walima is also a Sunna and not a pre-requisite for the validity of one’s marriage. (See for the Hanafi School: Radd al-Muhtar 3/21-22, for the Maliki School: Hashiyat al-Dasuqi ala ‘l-Sharh al-Kabir 2/342-343), for the Shafi’i School: Mughni al-Muhtaj Sharh al-Minhaj 3/194, and for the Hanbali School: Kashshaf al-Qina’ 4/60) 2) If the husband treats his wives unjustly, then that is a grave sin committed on his part, regardless of whether his wives have knowledge of this or otherwise. In fact, even if he were to disclose his second marriage to his first wife, there is no real way of the wives knowing whether he is treating them equally or unfairly. He may provide one wife with more financial support, without the other one knowing. As such, this, in of itself, is not something that makes his second marriage invalid. 3) Lying and deception are, without doubt, two of the major sins and from among the enormities (kaba’ir). But again, they are independent sins, and do not invalidate a man’s second marriage. One has to always ensure not to commit these grave sins, whether one is married, unmarried, involved in polygamy or monogamy. 4) Undoubtedly, it is a man’s obligation to ensure that his wife’s sexual health is protected, but this obligation is not restricted to when he has more than one wife. The husband is sinful if he knowingly transmits diseases to his wife regardless of whether, in a polygamous marriage, by means of having sexual relations with another wife, or in a monogamous one, by engaging in illicit sexual relations with another woman. 5) This is indeed very true, and as such, I reiterate that in normal circumstances, the husband must inform his wife of his second marriage and be upfront and truthful from the outset. However, if he fails to do so, his second marriage, in of itself, is still valid. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Why is Polygamy not Prohibited in Islam? Question The unbelieving women will ALWAYS have one thing superior to believing women because in this world they had the chance of having a single husband to themselves ( in Christianity and many other religions Polygamy is forbidden). Please comment. Answer Are you sure it’s forbidden in Christianity? Sayyiduna Isa Alayhissalam came to reform the religion of the Bani Israeel, and many among the prophets of Bani Israeel had numerous wives. Bible states that Dawood (A.S.) and Suleman (A.S.) had plenty of wives. Sayyiduna Ibrahim (A.S.) had two wives. So your assumption is wrong. For arguments sake if it was forbidden, then is it natural or against nature to restrict man to one woman? Have you never heard of men having affairs? Why do they do that? Man is made polygamous whereas woman is made monogamous. This is the way Almighty Allah made us. Do you know that, following a 30 years war, in 1650 there was a law in Uk that all men were allowed to marry ten women. The men were admonished to behave honourably, provide for their wives properly and prevent animosity between them. This was due to the lack of men and many women feeling abandoned. In those days adultery was an abhorrent act. So always having one man is no ‘superiority’, you are asking this question under the influence of the environment you are living in. If you can come out of this cuckoo land and think with an open mind, you will realise that having a sawkan (co-wife) and treating her like your real sister or your best friend would make things a lot easier for you. You would have to do half the cooking and half the washing, you will get help from her with your children. When you are on your menses your husband won’t pester you, he will be able to fulfil his desire with your sawkan. The Arabian women were much wiser than our Asian and European women. Of course you have to make some sacrifices, like sometimes you might need him, but he would be with the other wife. But life is all about sacrifices, we have to give and take, so we can’t have everything the way we want it. I read in one article that this Christian lady in Wolverhampton,UK was divorced. She was living on her own. She went for a holiday in the Maldives where she met some Muslim waiter at a restaurant. They became friends, so she took things further and said ‘I want to marry you’. He said I am a Muslim, and I already have a wife. She said I will become a Muslimah and stay as your second wife. He agreed. She came back, sold her house and went to stay with him. She wrote in the article that even when my husband is with the other wife on the alternate night, I still feel secure. My first husband would come late at night; I would be tossing and turning in my bed, worried to bits about whom he would be sleeping with and what if he brought some disease from her and affected me with it. Also she writes ‘I only have to do half of the cooking and half of the washing.’ So this thought of superiority in having one husband is not correct. If a woman has a very good friend and she says to her husband ‘Do Nikah with this friend of mine as well and both live happily, what is wrong with that? This is our religious freedom and abiding by the law of the land, we should be allowed to keep a common law wife. I can’t write much as I have one wife and I am not very experienced in that field. Maybe you might want to ask someone who has two wives and is treating them both in the best possible manner. Just remembered; Sheikh Ahmed Ali of Bradford had two wives. They were of similar age, best friends, lived under one roof and were really happy. Recently they had both gone shopping together at Morrison’s. They were crossing the road with shopping bags in their hands. Some maniac came speeding in his sports car. The younger wife rushed forward and managed to survive but the first wife was struck and dragged by the car for a considerable distance and she died in the middle of the road in the lap of her best friend as the ambulance arrived. This worldly life is temporary, the real life is that of the hereafter. We should aspire for jannah and seek Allah’s pleasure by submitting ourselves to the instructions and guidance given by the Almighty Allah swt Tafseer Raheemi

Importance of Ahl al-Bayt عن عطاء ، عن ابن عباس ، عن النبي صلى الله عليه وسلم، قال : النجوم أمان لأهل الأرض من الغرق ، وأهل بيتي أمان لأمتي من الاختلاف ، فإذا خالفتها قبيلة ، اختلفوا فصاروا حزب إبليس[1] After acknowledging in previous articles for the readers the status and value of the Ahl al-Bayt and prior to introducing who the Ahl al-Bayt are; it is significant that the reader also acknowledges and recognises the importance of their presence, whether it was in the past and their value in spirit at present. Ibn Abbâs رضي الله عنهما narrates from the authority of the Prophetﷺ saying, ‘The stars are the sanctuary (guidance) for the people of earth from drowning, and the Ahl al-Bayt are the sanctuary for my nation. If a tribe has to refute this, then their refutation renovates amongst the group of Iblîs’.[2] In a different narration Ibn Abbâs رضي الله عنهما انما مثل اهل بيتي فيكم كمثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق[3] ‘ Certainly the example of my family amongst you is like the ship of Noah, one who embarks on it survives, one who refuses it drowns’. ‘The analogy of the Ark of Noah signifies that those who love and honor the Ahl al-Bayt and derive from their guidance will be rescued from the darkness of opposition, and those who will turn against them will be drowned in the sea of ingratitude and will perish in the desert of insubordination and rebellion[4].’ It is clear from the above two examples the importance the Prophetﷺ had given rightly to his beloved Ahl al-Bayt, who throughout history we find them not only as one of the greatest establishments of the Ummah, but pillars of guidance, sacrifice, and a guiding light towards understanding the laws and rulings of Allah, shown to them by their ‘grandfather’ the Prophetﷺ for whom he ﷺ had instructed and ordered to love and raise to a higher status amongst rest of the believers. As Muslims we claim and adhere to the love of the Prophetﷺ is most beloved and treasured to each and every individual, therefore it is only divine and obligatory that the same love and importance is also shared for the progeny of the Prophetﷺ. ‘O’ Family of my Prophet, certainly you have the status granted to you from the heavens, gratitude and obedience prescribed by the most beloved to me for his most beloved.’ It is from this treasured love the Prophetﷺ had given to his family that the distinctive attention of the Prophetﷺ was achieved, where the light and elegance was passed on from the Prophetﷺ to Ali (I am from Ali and Ali is from me[5]) and his wife, the daughter of the Prophetﷺ Fatimah رضي الله عنهما, and It is from this pure and enlightened linage did Allah Almighty send the fragrance of paradise to walk amongst the dunes of Arabia, Hassan who resembled his grandfatherﷺ from the navel to the head, and Hussein who resembled his grandfather ﷺ from navel to the feet رضي الله عنهما, who were the most beloved and cherished offspring of the Prophetﷺ, in whose absence grief and sadness would befall the heart of the Master of the Universe ﷺ crying out for their love أثم لكع أثم لكع. The same two fragrance for whom the Prophetﷺ stood down from the pulpit giving a sermon, holding them tight in his blessed arms and claiming his love to the congregation, for whom the Prophetﷺ prolonged his prostration whilst the companions had thought revelation was being sent, in order not to harm Hussein playing on the back and neck of the Prophetﷺ saying, ‘Whoever loves me shall love him too[6]’. The Prophetﷺ also said regarding his Ahl al-Bayt, ‘Do not be ahead of them for you will perish, do not turn away from them for you will be misled and do not teach them, learn from them since they know more than you do[7].’ In the following articles to be published we shall read and explore the most notable and important figures of the prestigious linage of the Prophetﷺ and relate how their lives had a great impact on the Ummah and how Allah the Almighty had raised specific figures within the Ahl al-Bayt for every Muslim to follow and take as guide. May Allah bless us with the love of the Prophetﷺ and instill in our hearts the same love for his linage. Sheikh Muhammad Dudha Makkah-Saudi Arabia [1] Ibn Hajar, Al Sawaiq 190 Nisapurī, Al Mustadrik Vol 4 Hadith 4769 [2] Ibid [3] Suyūtī, Jam’ Al Sagīr 8162 [4] Ibn Hajar, Al Sawaiq 190 [5] Tirmidhi, 3718/5 [6] Tabrani, [7]Ibn Hajar, Al Sawaiq 233 Hadith 26

Virtues of Ahl al-Bayt إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا “Allah only intends to keep (all sorts of) filth away from you, O members of the family (Ahl al-Bayt of the Prophet), and to make you pure through a perfect purification” The above verse of the Qur’ān from Surah Al Ahzāb is a blessed testimony from Allah the Almighty expressing the importance of the Ahl al-Bayt and to illustrate their status amongst the Ummah as people who have been perfected and purified. The Ahl al-Bayt are those who have been perfected by the teachings and understandings of the blessed Prophet صلى الله عليه واله وسلم on earth, and at the same time purified from sins from the heavens by Allah. Such a blessed testimony and status is of no surprise for those who lived their lives in the household of the Prophet صلى الله عليه واله وسلم and were taught directly by him. The Majority of the famous Mufasirīn are on the opinion the above verse was revealed for Fātimah, Alī, Hassan and Husseinf, however there are a few who are on the opinion that the wives of the Prophet صلى الله عليه واله وسلم , his Uncle Abbās and his family f are also included amongst the Ahl al-Bayt. Imam Ahmad states from Abī Sa’īd Al Khudrī f ‘that it was revealed for five, the Prophet صلى الله عليه واله وسلم, Alī, Fātimah, Hassan and Hussein’, the same was narrated by Ibn Jarīr and Tabranī. Their opinions were based on the famous hadīth al Kisā (Garment) where Muslim narrates, ‘The Prophet صلى الله عليه واله وسلم had summoned them and covered them under his garment and recited the above verse, saying ‘O Allah these are my family and my special people, cleanse them from filth and purify them through a perfect purification’. Umm Salamah g one of the wives of the Prophet صلى الله عليه واله وسلم was standing asked, ‘Am I one of them?’ The Prophet صلى الله عليه واله وسلم replied saying, ‘You are in the good”. أدخل اولئك تحت كساء عليه وقرأ هذه الاية وقال "اللهم هؤلاء أهل بيتي وحامتي أذهب عنهم الرجس وطهرهم تطهير" فقالت أم سلمة وأنا منهم؟ قال : "إنك على خير"[1] In another narration after the purification the Prophet صلى الله عليه واله وسلم said, ‘I declare war on those who declares war on them, peace on those who declares peace on them. I am an enemy of those who show enmity towards them’, and in another narration after placing the garment over them the Prophet صلى الله عليه واله وسلم placed his hand on them and recited saying, ‘O Allah certainly these are the family of Muhammad, place your blessings and mercy on the family of Muhammad, verily you are the Most Praiseworthy’. Umm Salamah says, ‘I raised the garment to enter with them, but he (The Prophet صلى الله عليه واله وسلم) took it away from my hand and said’, ‘you are in a good place’. (حديث مرفوع) حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ عَلِيِّ بْنِ زَيْدٍ ، عَنْ شَهْرِ بْنِ حَوْشَبٍ ، عَنْ أمِّ سَلَمَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِفَاطِمَةَ إِيتِينِي بِزَوْجِكِ وَابْنَيْكِ فَجَاءَتْ بِهِمَا ، فَأَلْقَى عَلَيْهِمَا كِسَاءً فَدَكِيًّا ثُمَّ وَضَعَ يَدَهُ عَلَيْهِمْ فَقَالَ : اللَّهُمَّ هَؤُلاءِ آلُ مُحَمَّدٍ فَاجْعَلْ صَلَوَاتِكَ وَبَرَكَاتِكَ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ إِنَّكَ حَمِيدٌ مَجِيدٌ قَالَتْ أُمُّ سَلَمَةَ : فَرَفَعْتُ الْكِسَاءَ لأَدْخُلَ مَعَهُمْ فَانْتَزَعَهُ مِنْ يَدِي وَقَالَ : إِنَّكِ لَعَلَى خَيْرٍ The above Qur’ānic verse sends a very clear message to the believers of this Ummah, presenting the virtues and the status of Ahl al-Bayt, of protecting them and looking after their affairs. The Holy verse starts with the wording إنما which refers to (الحصر) where the following indicates to a commandment or an order[2]. Here Allah commands for all the filth and sins to be removed from them, and to be cleansed from any inappropriate and unethical characteristics and behavior, which some scholars have included being pardoned from Hell, being the ultimate virtue through this purification. Enough is to say that many Mufasirīn have calculated over thirteen verses from the Qur’ān related to Ahl al-Bayt[3]. As for the virtue and status of them the following hadīth are evident to their position: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ’ إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ ذُرِّيَّةَ كُلِّ نَبِيٍّ مِنْ صُلْبِهِ ، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ ذُرِّيَّتِي فِي صُلْبِ عَلِيِّ بْنِ أَبِي طَالِبٍ، The Prophet صلى الله عليه واله وسلم said, ‘Allah the Almighty has kept the entire Prophet’s linage by their hearts, where as Allah the Almighty has kept my linage through the heart of Alī’.[4] قال رسول الله صلى الله عليه وسلم : سألت ربي أن لا يدخل النار أحدا من أهل بيتي ، فأعطاني ذلك The Prophet صلى الله عليه واله وسلم said, ‘I called upon my Lord for my Ahl al-Bayt not to be entered into the fire, and it was granted’.[5] قَالَ : قَالَ رسول الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ :’إن فاطمة أحصنت فرجها فحرمها الله وذريتها عَلَى النار’ The Prophet صلى الله عليه واله وسلم said, ‘Certainly Fātimah has guarded her chastity, therefore Allah has made the fire forbidden for her and her linage’.[6] علي قلت :" يا رسول الله لم سميت فاطمة ، قال : إن الله قد فطمها وذريتها عن النار يوم القيامة" وفي الرواية "إِنَّمَا سُمِّيَتْ فَاطِمَةُ لأَنَّ اللَّهَ , تَعَالَى , فَطَمَ مُحِبِّيهَا مِنَ النَّارِ" Alī asked, ‘O Prophet of Allah, why did you call her Fātimah?’ He replied, ‘Verily Allah has weaned her and her family away from the fire.’[7] In another narration, ‘She was called Fātimah as Allah the Exalted has weaned her and her followers from the fire’.[8] There are numerous virtues and traditions collected related to Ahl al-Bayt, which according to all the scholars are the most precious people after the Prophet صلى الله عليه واله وسلم. A family household that was perfected by the Prophet صلى الله عليه واله وسلم himself, and purified from the Most Exalted, Allah. May Allah the Exalted show us the true love of His beloved Prophet صلى الله عليه واله وسلم, his family, and his companions f. Sheikh Muhammad Dudha Saudi Arabia [1] Muslim 1883-2424/4, Tirmidhī 351/5: 3205, Al Musnad-Imam Ahmed 292/6, Ibn Kathir-Tafsīr Al Qurān 493/3, Al Bagawī-Mālim Al Tanzīl 529/3, Al Bayhaqī-Al I’tiqād Ala Madhab Al Salaf 186, Hākim Al Nisapurī-Al Mustadraq 146/3, Al Suyutī-Al Itqān 563/2 and many other titles. [2] Mu’jam Al Wasīt ويعرف أَيضاً بالقصر الحَصْر :( عند علماء العربيَّة ) : إِثبات الحكم للمذْكور ونفيه عما عداه ، [3] Ibn Hajar, Al Sawaiq 180-210 [4] Tabranī, Mu’jam Al Kabīr 2563/2630, Al Baghdadī, Tarīkh Al Baghdad 213, Ibn Jawzī, Al Ilal 330/339 [5] Suyūtī, Al Hawī lil Fatawā251 [6] Shawkanī, Qawāi’d al Majmū’ah 1161/120, Daral Qutnī, Ta’līqāt 166, Bazār, Al Bahr Al Zakhār 1640/1829, Asqalanī, Ithāf 12080, Tabranī, Mu’jam Al Kabīr 2558/2625, [7] Ibn Jawzī, Mawdūāt Al Kubrā 685/1421, [8] Shawqanī, Qawāi’d al Majmū’ah 1160/119

The Status of Ahl al-Bayt. إني أوشك أن أدعى فأجيب، وإني تارك فيكم الثقلين: كتاب الله عز وجل وعترتي، كتاب الله حبل ممدود من السماء الى الارض، وعترتي أهل بيتي وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض، فانظروا كيف تخلفوني فيهما. ‘O’ People! I am about to be called upon, and so I will soon be leaving you. I leave behind upon you two valuable matters, the Book of Allah and my lineage. The Book of Allah as a cord extended from the heavens to the earth and my lineage the Ahl al Bayt. The Benevolent and All Knowing (Allah) has informed me that these two will be inseparable (from each other), till they reach me at the pool of blessings (al-Hawd). See then, how you are successful pertaining to them. (Musnad Imam Ahmad, Vol. 4). If you ask any common Muslim about the importance of the Qur’ān, you will get a straight forward answer, in terms of its crucial nature and importance in Islam. Similarly, if you asked a scholar he would reply, “The most precious guidance given to mankind, in order to guide and be guided, is the Qur’an”. The above Hadith uttered by the Prophet صلى الله عليه واله وسلم during his last moments on earth emphasizes the significance of this book. Yet, at the same time it is coupled with the importance of his family and lineage, why? The Aqīdah of Ahl as-Sunnah wa’l-Jamā’ah towards the أهل البيت Ahl al-Bayt is based on a moderate yet firm position, where the أهل البيت Ahl al-Bayt are to be loved, praised and elevated to a position that befits their status. They are from the most honored lineage and noblest of the companions which necessitates mandatory love for them, being an essential part of faith ايمان. Ibn ‘Abbas narrates, “I swear on whom my life belongs to, no one believes until Allah is beloved and my family members”, (‘Abd al-Muhsin al-‘Abbad), this was also the Aqīdah of Ibn Taymiyyah, who continues, ‘Allah has ordained on us the love of أهل البيت Ahl al-Bayt by honoring the Prophet صلى الله عليه واله وسلم, loving them and having obedience to them as in the same manner you love and obey the Prophet صلى الله عليه واله وسلم. , causing harm and grief to them is causing harm and grief to the Prophet, therefore it is فرض واجب obligatory on us and we are rewarded in return’. (Majmu’ al-Fatawa 487/4). Abu Bakr (RA) states, ‘I swear on whom my life belongs, the closeness of the Prophet’s family is more beloved to me than that of my own’, (Bukhari 4241). Sha’bī narrates, ‘Zaid ibn Thabit had performed funeral prayers when Ibn ‘Abbās had arrived, he kissed his hands and said, “This is the way we were ordered to do for the أهل البيت Ahl al-Bayt”, (Tabaqat Ibn Sa’dī 2/360). Imam Abī Bakr Muhammad bin Al Hussain Al Aajarī in his book Sharī’ah states, ‘it is an obligation upon all believing man and woman to love the أهل البيت Ahl al-Bayt صلى الله عليه واله وسلم. Banu Hashim, Alī Abī Talib, his sons and his progeny, Fatimah, her children and her progeny, Hassan and Hussain, their children and their progeny, Jafar al-Tayar, his children and his progeny, Hamzah and his children, ‘Abbas, his children and his progeny, may peace and blessings be upon them. These are the أهل البيت Ahl al-Bayt of the Prophet صلى الله عليه واله وسلم. It is obligatory on all Muslims to love them, to respect them, to care for them, to be aware of their well being, to be tolerant with them and to pray for them’, (2276/5). Hafidh ibn Kathīr states, ‘we do not deny the will given to the أهل البيت Ahl al Bayt, and having being ordered to be kind to them, to respect them, to be generous to them as they are from the blessed and cleansed progeny, the most honored house that has been sent to mankind, especially when they are the followers of the Prophet’s Sunnah, as were ‘Abbās and his son, ‘Alī and his family.’ (Tafsīr ibn Kathīr, 199/6). Therefore there are no doubts or any uncertainties concerning the status and position of أهل البيت Ahl al Bayt amongst the Ummah, where love for them is not just part of faith but Allah and his Messenger have made it obligatory on all Muslims, which is their right on all Muslims. May Allah’s Peace and Blessing be upon His Messenger and his beloved Family. Sheikh Muhammad Dudha Saudi Arabia

The Rights of Ahl al Bayt Unfortunately today many of the common followers of the Ummah have not fully understood the true essence and meaning of following the Ahl al Bayt أهل البيت and at the same time have misunderstood them due to other concepts and understanding of different groups. Ahl al Bayt in the Arabic language is a phrase given literally to the understanding and meaning of the people of the house or the family members, and at times would refer before the rise of Islam to a clan or a ruling tribe. For all Muslims, the Prophet صلى الله عليه واله وسلم has a very revered and great status and seen special to all, with many verses of the Qur’ān and Hadīth have instructed the believers to do so, the same goes for the Prophet’s family. In the Qur’ān Allah the Almighty commands his beloved messenger saying, ‘Declare (O Muhammad), I ask you all nothing in reward excluding the love for my kin’. (Surah 42: Verse 23). Allah commands the Prophet صلى الله عليه واله وسلم to declare to the Ummah the love of his family, using the Arabic term ‘Qurba’, which means his closest kinship with love and compassion. Imam Ahmad bin Hanbal in his famous book Fādhil as Sahāba’, writes when this verse was revealed many of the Prophet’s صلى الله عليه واله وسلم companions asked him, ‘O Prophet of God, who are those close to you and who are those people whose fondness and love is obligatory on us’? The Prophet صلى الله عليه واله وسلم replied, ‘They are Alī, Fātimah and their two children’, repeating his words three times, this was also the opinion of the famous exegetes Sayūti who refereeing to the above verse quotes Ibn Abbās. ‘The right of the Prophet صلى الله عليه واله وسلم is to honor him by honoring his family and loving them for his sake’. Imam Shafī who is known as one the most influential scholars of hadīth in his famous book Diwan as Shafī writes after being accused, ‘O pilgrims! On your way to the House of Allah, pause shortly at the sands of Muzdalifah, at dawn, when the caravans of the pilgrims move towards Mina, call upon them and say, if love of the Prophet’s family means to refuse, then let mankind know that I am a Rafidī’. (Diwan as Shafī, page 72). Amongst the rights of Ahl al Bayt is to preach blessings and salutations on them as well as on the Prophet صلى الله عليه واله وسلم known as Salawāt, taught by the Prophet صلى الله عليه واله وسلم. It is a common mistake by many Muslims including many educated scholars who preach their blessings unto the Prophet (peace and blessings be upon him and his family) but forget the rights and due that is commanded by Allah and His messenger for his family. Ibn Hajar states in his book Al Sawāiq, the Prophet صلى الله عليه واله وسلم saying, ‘do not deliver unfinished salutations’, when asked by the companions what he had meant by unfinished salutations he replied, ‘Do not say O Allah send peace and blessings upon Muhammad, instead say O Allah send peace and blessings upon Muhammad and upon his family.’ Imam Shafi once again beautifully concludes saying in his Diwan, ‘Oh the love of the Ahl al Bayt is such, that it is a must, since the Quran has established it, suffice it is that their distinction is so, that prayer is invalid when no salutations is offered unto them’. Hence whoever performs prayer and does not declare his salutations for the Prophet and his family, his prayer is incomplete and will not be accepted. May our abundant salutations, peace and blessings be upon the final messenger and on his beloved family, for whom love is mandatory and our salah is void without. Sheikh Muhammad Dudha Makkah-Saudi Arabia (With permission from Islamic Tarbiyah Academy)

Question Other than the combined salaah of a traveler, what other factors validates the combining of salaah for non-travelers? Answer Assalāmu `alaikum Warahmatullāhi Wabrakatuh, From the outset, it is essential to understand the concept of combining salah. According to the Hanafi Mazhab there are two dimensions pertaining to “combining” salah. The first relates to where, in reality, one salah is performed in another salah time, for example, the Asr salah is performed in the Zuhr time. In the second dimension however, both the salah are read within their individual allotted time but since they are performed so close to each other, it appears that one is read in the other salah time. For example, the Zuhr salah is performed just prior to the Zuhr time elapsing whilst the Asr salah is performed immediately upon entry of the Asr time. Now with the rulings – As for the first dimension, where one salah is performed in another salah time, this is only permissible during the days of Hajj and on two occasions only (if the requirements are met). Nonetheless, the first occurs on the day of Arafah where the Asr salah is performed in the Zuhr time (Jam’a Taqdeem); whilst, the second occasion is in Muzdalifah, where the Maghrib salah is delayed and performed in the Esha time (Jam’a Ta’kheer).[1] (Al Bahrur Raiq Pg.1, Vol. 3) Apart from the 9th day of Hajj, it is not permissible to combine two Salats in one time. As for the second dimension, where both the salah are read in their individual allotted time but since they are performed so close to each other, it appears that one is read in the other salah time. We should consider that the Jurists of Islam (Fuqaha) have stipulated preferable times during which the daily salah ought to be performed. For example, the Maghrib salah should be performed immediately after sunset, whilst Fajr should be performed about 20 minutes to half an hour before sunrise, etc. These times have been extracted from the Ahadith and life of Rasulullah (Sallallahu Alayhi Wasallam) and so, adhering to these is of great benefit and will assure our salah to be in constant check. Furthermore, on occasions of travel (as you have asked), illness, etc. if one cannot perform the salah on the recommended times, it may be performed in other suitable times (however, within that specified salah time, i.e. Asr in the Asr time, and Esha in the Esha time, and so on). Salah performed out of its stipulated time will render the salah qadha (postponing the salah), and one would be sinful for doing so. And Allah Ta’āla Knows Best Maulana Zeyad Danka Student, Darul Iftaa South Africa Checked and Approved by, Muftī Ebrahim Desai. www.daruliftaa.net [1] ( قَوْلُهُ : وَعَنْ الْجَمْعِ بَيْنَ الصَّلَاتَيْنِ فِي وَقْتٍ بِعُذْرٍ ) أَيْ مُنِعَ عَنْ الْجَمْعِ بَيْنَهُمَا فِي وَقْتٍ وَاحِدٍ بِسَبَبِ الْعُذْرِ لِلنُّصُوصِ الْقَطْعِيَّةِ بِتَعْيِينِ الْأَوْقَاتِ فَلَا يَجُوزُ تَرْكُهُ إلَّا بِدَلِيلٍ مِثْلِهِ وَلِرِوَايَةِ الصَّحِيحَيْنِ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ { وَاَلَّذِي لَا إلَهَ غَيْرُهُ مَا صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةً قَطُّ إلَّا لِوَقْتِهَا إلَّا صَلَاتَيْنِ جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ بِعَرَفَةَ وَبَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِجَمْعٍ } ، وَأَمَّا مَا رُوِيَ مِنْ الْجَمْعِ بَيْنَهُمَا فَمَحْمُولٌ عَلَى الْجَمْعِ فِعْلًا بِأَنْ صَلَّى الْأُولَى فِي آخِرِ وَقْتِهَا وَالثَّانِيَةَ فِي أَوَّلِ وَقْتِهَا وَيُحْمَلُ تَصْرِيحُ الرَّاوِي بِالْوَقْتِ عَلَى الْمَجَازِ لِقُرْبِهِ مِنْهُ وَالْمَنْعُ عَنْ الْجَمْعِ الْمَذْكُورِ عِنْدَنَا مُقْتَضٍ لِلْفَسَادِ إنْ كَانَ جَمْعَ تَقْدِيمٍ وَلِلْحُرْمَةِ إنْ كَانَ جَمْعَ تَأْخِيرٍ مَعَ الصِّحَّةِ كَمَا لَا يَخْفَى … (كتاب الصلوة , الجمع بين الصلوتين فى وقت بعذر) Source