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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

How to determine whether one performs Qasr or not during Hajj In order to determine whether one will perform Qasr Salaah or not during the Hajj period, it is necessary to determine whether one is traveller or not. Mufti Muhammad Faruq in "Women's guide to Hajj & Umrah" explains in the following words: Before setting off for Mina it is necessary to determine how long the stay was in Makkah Mukarramah to determine whether one is a Musaafir (Shar'ee traveller) or not. The number of days spent in Makkah Mukarramah prior to going to Madinah Munawwarah will not be included in this count. Only the days spent immediately before going to Mina will count. If the stay was for less that fifteen days in Makkah Mukarramah before going to Mina, then the person is considered a Musaafir (Traveller) and two Fardh rakats of Dhuhr, Asr and Isha are to be performed in Makkah Mukarramah and throughout Hajj. If the stay was for fifteen days or more, the person is not a Musaafir and the normal four Fardh rakats in Salaah will apply in Makkah Mukarramah and throughout Hajj. *Note: A Woman travelling in the state of Menstruation If a woman travels whilst in the state of menstruation, it is not counted as a Shar'ee journey. A woman will only be a Musaafir if she arrive s in Makkah Mukarramah (either from home or from Madinah Munawwarah) having travelled at least 48 miles whilst not in menstruation and intends to stay in Makkah Mukarramah for less than fifteen days before leaving for Hajj. If she travelled less than 48 miles whilst not in menstruation, she will not be considered a Musaafir. So, when the woman's menstruation ends, even though she stays in Makkah Mukarramah for less than fifteen days, she must perform full Salaah in Makkah Mukarramah and throughout Hajj.

Hanafis & Qasr Salaah in Arafah Question Why we Hanfi dont read qasar namaz in Arafat (masjid-e-Nimra) when it is done by Prophet alayhisalaam ? I need valid reason please Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) In principle, if one is a musaafir, and is staying in Makkah for less than fifteen days, then he must pray qasr during his hajj. However, if one intends to stay in Makkah for fifteen days or more, then he must pray full salaats, as he will be a muqeem[1] The Prophet, salllallahu alayhi wa sallam made qasr in ‘Arafaat because he was a musaafir. And Allah Ta’āla Knows Best Muhammad Haris Siddiqui Student Darul Iftaa Melbourne, Australia Checked and Approved by, Mufti Ebrahim Desai. Part of Q/A here [1] قدوري ص.١٥٠ – إدارة القرآن و العلوم الإسلامية كنز الدقائق ١١٧٨ – إدارة القرآن و العلوم الإسلامية الاختيار لتعليل المختار ١١٢١ – دار القباء الدر المختار ص.١٠٥ دار الكتب العلمية

Qasr in Arafah Question Is performing Qasr in Arafa part of hajj or is it due to the Journey condition. Many perform 2 rakah for zohar and Asar on arafa day even imam who is a Muqeem not musafir. so, does it mean that this varies due to differnce in school of thoughts(Maslak). Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh According to the madhab of Imam Abu Hanifa (Rahimahullah), praying qasr salah of Zuhr and Asr in ‘Arafah will be due to one being a musaafir (traveler). If one is a muqeem (resident), it will be necessary to pray the full salah. The same rules also apply to the Imam in ‘Arafah. If the Imam is a resident, it is necessary for him to complete the full salah and all followers must complete the entire salah with him. If the Imam is a traveler, it is necessary for him to pray qasr and those who are residents praying behind him must stand up when he says salaam to complete the salah. It is not permissible for the Imam to pray qasr if he is a resident. If he is a resident and still shortens the salah, it will be necessary to repeat the salah. Also, according to the preferred view in the Hanafi madhab, it will only be permissible to combine the Zuhr and Asr prayers in ‘Arafah if they are observed behind the Imam. If separate congregations or individuals pray in the tents, they must pray Zuhr and Asr in their respectable times. فصل في الجمع بين الصلاتين بعرفة…….(ثم ان كان الامام مقيما اتم الصلاة, و اتم معه المسافرون ايضا) اي و كذا المقيمون, (و ان كان) اي الامام (مسافرا قصر) با لتخفيف لكون القصر واجبا على المسافر, فلو اتمه اساء, (و اتم المقيمون) اي بعد سلام الامام, اذ يحرم قيام الماموم قبل السلام………و الحاصل ان الامام ان كان مقيما, فلا يجوز القصر للمسافرين و المقيمين, و ان كان مسافرا فلا يجوز القصر للمقيمين. (و لا يجوز للمقيم) اي و لو كان اماما (ان يقصر الصلاة) اي لاختصاص القصر با لمسافر اجماعا, و انما الخلاف في كون الجمع للنسك و السفر, (و لا للمسافر ان يقتدي به) اي بالمقيم, (ان قصر) (Munasik Mulla Ali Qari, 194-195, Idaratul Quran) (الجماعة فيهما) و هذا عند ابي حنيفة خلافا لهما, (فلو صلى الظهر وحده والعصر مع الجماعة, او با لعكس, او صلاهما وحده) اي منفردا فيهما, (لا يجوز العصر قبل وقته) اي عند ابي حنيفة (Munasik Mulla Ali Qari, 198, Idaratul Quran) (Aap Ki Masaail, 4/125, Maktaba Bayyanat) And Allah knows best Wassalam u Alaikum Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah Part of Q/A here

Musafir during Hajj Question If a person is spending less than 12 days in Makkah before the 8th of Dhul Hijjah & after Hajj returns to Makkah for a further 5 or 6 days like most people do, will this person be considered a musafir for the purposes of Salah? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, if an individual intends to stay in Makkah for a period of less than 15 days, he will be considered as a musafir. As such, he will have the concession to perform qasr if he performs salah by himself or with fellow musafirs. However, if one intends to stay in Makkah for 15 days or more, he will perform his salah as normal[1]. Furthermore, one will remain as a musafir when going to Mina, ‘Arafah and Muzdalifah during hajj.[2] And Allah Ta’āla Knows Best Fahad Abdul Wahab Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. www.Daruliftaa.net

Performing Qasr in Makkah, Mina and Arafah Question Assalamualikum My question is regards to Qasar Namaz. Staying in Makkah more then 15 days which includes the Hajj days would the Hajjis pray Qasar in mina Arrafat or full namaz since its within 48miles from their temporary stay. Wassalam Answer If the Haji stays 15 days or more in Makkah before leaving for Mina, Arafat, then he is classed as a muqeem and he will pray the full namaz. Otherwise if less than 15 days then he is a musafir and when praying alone, will pray qasar. If praying behind an Imam – follows him. Source

Hadhrat Abdullaah bin Abbaas (RA) reports that Rasulullaah (SAW) taught the Sahabah (RA) to recite the following Du’aa when suffering from fever: بِسْمِ اللهِ الْكَبِيْرِ أَعُوْذُ بِاللهِ الْعَظِيْمِ مِنْ شَرِّ كُلِّ عَرْقٍ نَّعَّارٍ وَمِنْ شَرِّ حَرِّ النَّارِ TRANSLATION: I begin in the name of Allaah The Great. I seek the protection of the Glorious Allaah from the evil of every boiling vein and from the evil of the heat of the fire. [Tirmidhi 2075] Madrasah in Just 5 Minutes Translation edited by Mufti A.H.Elias-May Allaah protect him

Combining Prayers By Shaykh Abdurrahman ibn Yusuf Q.) Can you combine Zuhr with Asr and Maghrib with Isha salat while traveling? What do the different madhabs say about this? JazakAllahkhair. A.) According to the Hanafi school, it is not permitted to combine the prayers and take a prayer out of its prayer time by either delaying it or performing it before its time. The only exception they have in this, based on the narration of Abdullah ibn Mas’ud, is in Arafat (where Zuhr and ‘Asr are combined) and in Muzdalifa (where Maghrib and ‘Isha are combined). The remaining three schools permit combining in other circumstances too as when a person is traveling, or it is raining heavily, etc. There are many ahadith related on this issue and have been discussed by the four schools. The Hanafis have judged all the narrations on this issue to be based on the method of “apparent combining” [Jam’ al-Suri] not “real combining” [jam’ al-Haqiqi]. This position is based on the fact that we are told to make every prayer on time, and there are ahadith of Ibn Mas’ud which clarify that the Prophet never combined the prayers together [by taking a prayer out of its time] except in ‘Arafat and Muzdalifa during the pilgrimage. The following, which is an excerpt from the Fiqh al-Imam: Key Proofs in Hanafi Fiqh may be useful in understanding the ahadith on this issue: 3. ‘Abdullah ibn Mas’ud, Radi-Allahu anhu, relates: I never observed the Messenger of Allah perform any prayer out of its time except at Muzdalifa. He combined Maghrib and ‘Isha at Muzdalifa (Sahih al-Bukhari 1:227, Sahih Muslim 1:417, Sharh Ma’ani ‘l-athar 1:164). 4. Another narration of Ibn Mas’ud, Radi-Allahu anhu, states: The Messenger of Allah combined two prayers whilst on a journey. He would combine Maghrib and ‘Isha by delaying Maghrib until just before its expiry time, and performing ‘Isha immediately as its time entered (Musannaf Ibn Abi Shayba 2:458). 5. ‘A’isha, Radi-Allahu anha, narrates: The Messenger of Allah whilst on a journey, would delay Zuhr and perform ‘Asr early and would delay Maghrib and perform ‘Isha early [i.e. perform each prayer in its own time] (Sharh Ma’ani ‘l-athar 1:164, Musannaf Ibn Abi Shayba 2:457). 6. Ibn ‘Abbas, Radi-Allahu anhu, narrates: I performed eight rak’ats together [four of Zuhr and four of ‘Asr] and seven rak’ats together [three of Maghrib and four of ‘Isha] with the Messenger of Allah . [One of the narrators says,] “I asked Abu ‘l-Sha’tha’, ‘I assume he delayed Zuhr [to the end of its time] and performed ‘Asr as soon as it entered, and delayed Maghrib [likewise] and performed ‘Isha early.’ He replied, ‘I also think the same'” (Sahih Muslim 1:246, Musannaf Ibn Abi Shayba 2: 456). This hadith of Sahih Muslim is very clear about the exact description of combining two prayers. The method described by the narrator is jam’ al-suri. 7. Imam Abu Dawud has transmitted the following: The muezzin of ‘Abdullah ibn ‘Umar informed him it was time for prayer. Ibn ‘Umar, Radi-Allahu anhu, instructed him to continue on the journey. When the red of sunset [shafq ahmar] had nearly disappeared, he got of from his mount and performed Maghrib, then he waited until the red had completely disappeared and performed Isha. He then said, “Whenever the Messenger of Allah was in a hurry for some reason, he would do just as I have done” (Sunan Abi Dawud 1:178). As we can see, the method of combining mentioned in the above ahadith is none other than that of jam’ al-suri. It is an agreed upon method which nobody has any argument with. How can there be an objection to two prayers being performed together in a way that does not cause them to be performed either before their stipulated time or after it? Undoubtedly, this is the safest method of combining two prayers, and would be the most suitable way to explain the ahadith on combining. It is also common knowledge that the Fajr prayer should not to be performed before its time or intentionally delayed beyond it. Similarly, other prayers should not be performed out of their stipulated times either, especially not while considering it to be sunna. This indicates that the sunna method of combining two prayers is jam’ al-suri, as has also been substantiated through the Qur’an and Hadith. This is the Hanafi opinion in this issue. If it was permissible to practice jam’ al-haqiqi in the event of travel or illness, etc., then why is it confined to some prayers only? Why is it not permissible to perform all the prayers of the day together in the morning before departing on a journey? The reason for this is quite simple. The practice of combining mentioned in the ahadith is not to be taken as jam al-haqiqi, but as jam al-suri wherein each prayer remains in its own time, but are performed one after another….> And Allah knows best. Source

Q. Assalamualaikum Just a quick question, a lot of people say that we cannot keep the shawwal fasts from the 2nd of Shawaal as Eid is for 3 days, please advise? Jazakallah (Question published as received) A. It is forbidden to fast on five days in the Islamic calendar i.e. Eid-ul-Fitr (the first of Shawwal), Eid-ul-Adha (the tenth of Zul-Hijjah) and the three days of Tashreeq (three days after Eid-ul-Adha-11-12-13 of Zul-Hijjah). (Al Ikhtiyaar Li Ta’leelil Mukhtaar 1/125) The prohibition of fasting on the three days of Tashreeq (three days after Eid ul Adha-11-12-13 of Zul-Hijjah) refers to fasting three days after Eid ul Adha (the tenth of Zul-Hijjah). It does not refer to fasting three days after Eid ul Fitr (the first of Shawwal). Hence, it is permissible to fast immediately after Eid ul Fitr (the first of Shawwal) even if it is three days after Eid ul Fitr (the first of Shawwal). And Allah Ta'ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai

A Handful of Salt By Abu Muhammad Yusuf As humans we are prone to stress although we all wish to be immune from it. While stress may be beneficial at times however the excess of it will certainly affect our health and productivity. In controlling stress our mind set is so important. There was once a very old Sheikh who noticed his student very depressed. The wise scholar instructed the unhappy young man to put a handful of salt in a glass of water and then to drink it. "How does it taste?" the Sheikh asked. "Awful," retorted the student. The Sheikh chuckled and then asked the young man to take another handful of salt and put it in the lake. The two walked in silence to the nearby lake and when the student swirled his handful of salt into the lake, the wise old man said, "Now drink from the lake." As the water dripped down the young man's chin, the Sheikh asked, "How does it taste?" "Good!" remarked the student. "Do you taste the salt?" asked the Sheikh. "No," said the young man. The Sheikh sat beside this troubled young man, took his hands, and said, "The pain of life is pure salt; no more, no less. The amount of pain in life remains the same, exactly the same. But the amount we taste the 'pain' depends on the container we put it into. So when you are in pain, the only thing you can do is to take it out of your cup and place it in Allah’s Lake! No doubt what practical measures or action that are needed in the situation must be taken, but we should then leave it to Allah Ta’ala who is ultimately in control of everything! Always be positive and forget about the bad things or events of the past and think of good things, always having hope that it can be better. Trying to change the past is a foolish and crazy waste of time, "for saying 'if only...' opens the way to Shaytan (Satan)" said the Prophet of Allah (Sallallahu alaiyhi wassallam). The Messenger of Allah (Sallallahu alaiyhi wassallam) also said, " Know that victory (achievement) comes through patience, and that ease comes through hardship." None can destroy iron, but its own rust. Likewise, none can destroy a person, but his or her own mind-set ! Ups and downs in life are very important to keep us going, a straight line even in an E.C.G. means we are not alive! The same Boiling Water that hardens the egg, Will Soften the Potato! It all depends upon our reaction to stressful circumstances! Allah, The Most Wise, say; “…and in Allah (alone) should the believers trust.” (Qur’aan 14:11) So the next time you face a problem don’t dissolve it in your small cup of water but cast it into Allah’s Lake! www.eislam.co.za

Introduction from Hajj Practicalites Dear Haajji, All praise be to Almighty Allah who has created us in His Wisdom. May He Continue to Shower His Blessings on our Beloved Prophet Muhammad (Sallallahu Alaihee Wassallam.) Aameen. Introduction The following account is NOT intended to highlight the various rites of Hajj. These aspects are more than adequately covered in booklets of various languages dealing specifically with Hajj, Umrah, Ziyaaraats and Du'as thereat. What we have attempted to do, Insha Allah, is to give a brief outline of certain Hajj practicalities which may guide and assist you as a Hajji, in performing your rites more easily and comfortably. To many, this Hajj practicalities guide may be stating the obvious. However, this has been written mainly for those Hujjaajj going for the first time.... Along with the information with the actual rites of Hajj this site has advices regarding: The Hajj Terminal/Airport In Makkah/Madeenah Travelling/Costs and a lot more.......

As salaamu alai kumm wa rahmatullahi wa barakath, The following is an anecdote from the life and times of Maulana Umar Palanpuri (may Allah SWT have mercy on him) is which he talks of his mother. As we entered early childhood, we saw our mother praying prayers, making supplications and weeping vigorously while invoking Allah subhanahu wa ta’ala’s favor. In those days our mother taught us the meaning and exegesis of Surah Kahf (The Cave) of the Glorious Quran, which still sticks to our minds. I remember her detailing the history of that wicked ruler in the Koranic Surah Al-Buruj (The Towers) who had ordered the believers to be driven unto a ditch of fire. One of her ways of reforming her children: When she brought any eatables from the market, she gave us to divide among ourselves and witnessed which one was greedy and which were good hearted and she then educated us accordingly. My mother wished me to attain religious education while the others favored the science studies so that good livelihood might be ensured but my mother defended strongly her decision and said that if I got the true knowledge of Deen, all the world would be under my feet. I wondered immaturely how a huge world could be under my feet. Familiarizing us with the religious ways by quoting examples of the previous Prophets (peace be upon them): To familiarize me with the religious ways, she would ask me to read out the history of the Prophets, Moses (Musa), Joseph (Yusuf) or this and that. One day when on her direction I was reading to her in the light of oil lamp as the candles were considered expensive, my mother said, “When a liaison is maintained between Allah subhanahu wa ta’ala and His slave, He makes it done what His slave begs him to.” Then she wished in great endearment, “My son, today I’am listening to you in this dimply lighted house, may Allah subhanahu wa ta’ala cause hundred thousand masses throng to listen to you someday.” Meanwhile my teacher had to go to his native town in U. P. (India) and he asked my mother to send me along so that I might complete my studies to ensure my admission into the most trusted institution of religious education in India. My mother got ready to send me forthwith but at-least fifty rupees were required for the traveling and other expenses and she had nothing. She, however, borrowed from somewhere and ensured my departure. In six months, I obtained the primary education required for the next admission. I was enrolled and I started my studies. I got exceedingly busy with books and was unconcerned about my health, which took its toll and I caught a deadly disease, the tuberculosis. I also had an eyesore. The mother summoned me to Bombay (now Mumbai) and began crying when she saw me. The doctors were consulted who diagnosed that the disease was in the third stage and the survival chances were bleak. They prescribed the medicines but termed the case hopeless. I, however, made another resolve. I told my mother that if after all I was to die, why should it not be in the cause of Allah subhanahu wa ta’ala? This made her weep more. But I continued my education in Bombay and spent 4 months in Tabligh. Meanwhile, I was married and had children. The mother had revived her habit of sitting with me to listen from the Glorious Quran. When Hell was mentioned, it made her cry but the mention of Paradise would please her. Sometimes, I omitted the mention of Hell but she took its notice and reminded me to read as it was. The last year of my studies were very distressing, my mother, now eyeless, toothless and the legs too weak to support her but despite all that she sent me fifteen hundred miles away to complete my studies. Her condition deteriorated soon after my arrival at the madrasah but I was unaware. All the relatives were intimated of her severe illness. Most of the kindred including my sisters gathered. They all favored to telegraph me but she forbade and said, “If I die and Allah subhanahu wa ta’ala asks: What you have brought? I shall say, “My Lord, I am empty handed but have left behind my son in Thine way. My son will serve the cause of my pardoning.” Then, a state of drowsiness prevailed upon her. My sisters and others, as I was told later, washed her and changed her clothes. When she was laid on the bed she told that sweet smells were wafting over her nose, while her nasal system was absolutely not working. Thereupon, she said, “As salaamu alai kumm wa rahmatullahi wa barakath” (May Allah bless you with peace and security and bestow upon you His bounty and special favor), had a loud laughter and got unconscious. When she was restored, the women around there asked why she had burst into laughter and to whom she had greeted? She told them she saw her son (it was I) coming between two angels, so she greeted the angels and showed pleasure to see the son. Just imagine, she had lost her eyesight (remember readers, at this moment in her life, she is blind as mentioned above) and could not see people sitting beside her but was viewing her son from a distance not less than fifteen hundred miles away. Later she passed away and I was informed but I could not come as half of the tenure was yet to be passed so I prayed that her soul might rest in eternal peace and went home after I had completed the work. The.Ijtema® Conclusion Her prayers, her upbringing of her children, her efforts, her sacrifices and…her prediction that her son, Maulana Umar Palanpuri (may Allah subhanahu wa ta’ala have mercy on him) would be one day listened to by hundreds of thousands of masses came true over and over again, the result of her sacrifices was such that the Muslim world got one of its biggest scholars, famously known as the Mutalakkim (the speaker) of the effort of Tabligh, who not only gave speeches to the masses but even spoke in the gatherings of crème de la crème scholars of the Hija’z / Arab world, for praise and thanks be to Allah subhanahu wa ta’ala, I have been fortunate to hear one such account of his speech from Maulana Sajjad Noamani (damath barak tuhum). theijtema

Question What is the reward for those parents whom one of their children have passed away in infancy? Answer There are numerous verses of the Holy Quran and authentic Hadith’s of Nabi (sallalahu ‘alayhi wa sallam) which mention the rewards and glad tidings for those who are patient and exercise sabr. If the parents of the child accept Allah Ta’ala’s decision without questioning his wisdom, and exercise patience, they too will insha Allah receive the rewards described for those who exercise patience when any type of calamity befalls. In addition to the above, the following Hadiths explain the rewards that the parents (who have lost one child) will achieve. 1) Sayyiduna Abu Musa Al Ash’ari (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “When a person’s child passes away, Allah says to the Angels, ‘Have you’ll removed the soul of my servant’s child’!, When the Angels reply in the affirmative, Allah then asks, ‘Have you’ll taken away the soul of the joy of his heart’!. The Angels again reply in the affirmative. Allah then asks, what did my servant have to say? The Angels reply, ‘He praised you and recited ‘Inna Lillahi Wa inna Ilayhi Raji’un‘. Allah then says, Build for my servant a house in Jannah and call it ‘Baytul Hamd’ ” (Sunan Tirmidhi, Hadith: 1021- Declared sound (hasan) by Imam Tirmidhi and Sahih Ibn Hibban, Hadith: 2948) 2) Mu’awiyah ibn Qurrah relates from his father, Qurrah ibn Iyas (radiyallahu ‘anhu) that a Sahabi would bring along his son and visit Nabi (sallalahu ‘alayhi wa sallam). Nabi (sallallahu ‘alayhi wa sallam) asked him if he loves his son. He replied yes. Thereafter this Sahabi did not visit Nabi (sallallahu ‘alayhi wa sallam) for some time. Upon enquiry, Nabi (sallallahu ‘alayhi wa sallam) was informed that his son had passed away. Nabi (sallallahu ‘alayhi wa sallam) asked him, ‘Don’t you love [the fact that] that you will find him waiting for you at the doors of Jannah’. Another Sahabi then asked, ‘O Nabi of Allah, is this reward specifically for him or for all of us’? Nabi (sallallahu ‘alayhi wa sallam) replied, ‘Rather this reward is for all of you’ (Sahih Ibn Hibban, Hadith: 2947 and Mustadrak Hakim, vol. 1 pg. 384- Declared authentic by Imam Hakim, Hafiz Dhahabi and Hafiz Ibn Hajar (rahimahumullah). Refer: Fathul Bari, under Hadith: 6424) 3) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “Those who lose two children, Allah will enter them [the parents] into Jannah”, Sayyidatuna ‘Aaishah (radiyallahu ‘anha) then asked, ‘What about those who lose one child only’? Rasulullah (sallallahu ‘alayhi wa sallam) replied, ‘O the one who has been inspired [to ask such questions], they too will receive the same reward’…” (Sunan Tirmidhi, Hadith: 1062- Declared sound (hasan) by Imam Tirmidhi) 4) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Nabi (sallalahu ‘alayhi wa sallam) said, Allah Ta’ala says: “The only reward that I will grant my servant when he anticipates reward after his beloved [child/brother and all those people that are beloved to him] passes away is Jannah” (Sahih Bukhari, Hadith: 6424) Note: The above narrations mention the reward for those parents who have lost one child. There are numerous other narrations which discuss the reward for those parents who lose two, three or more children And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Source

Reciting the Qur'an from a mobile phone Q: My question is that can we recite the Qur'an-e-majeed from the mobile phone? Can we download the Qur'an on the mobile phone? A: 1. Yes 2. Yes, provided one maintains the respect of the Qur'an (e.g. when the words of the Qur'an are on the screen one does not enter the toilet and one does not touch the words without wudhu). NOTE: Though the above may be permissible, however we strongly discourage the downloading of the Qur'an on the mobile phone and reciting from it. Through reciting the Qur'an in this manner, the honour and sanctity of the Qur'an will no longer be maintained. Especially in these times where pictures of animate objects are taken and stored on the mobile phone and many sins are perpetrated through it. Hence, in order to uphold the rights of the Qur'an and show it the respect and honour it deserves, we strongly encourage that one recite the Qur'an in the normal way through looking into the Qur'an and reciting it in the state of wudhu. And Allah Ta'ala (الله تعالى) knows best. وَمَن يُعَظِّمْ شَعَائِرَ اللَّـهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ﴿الحج: ٣٢﴾ وعن أبي ملكية قال كان عكرمة بن أبي جهل إذا اجتهد في اليمين قال والذي نجاني يوم بدر وكان يأخذ المصحف فيضعه على وجهه ويقول : كلام ربي كلام ربي رواه الطبراني مرسلا ورجاله رجال الصحيح (مجمع الزوائد #16049) فأما إذا اعتاد الناس قيام بعضهم لبعض . فقد يقال : لو تركوا القيام للمصحف مع هذه العادة لم يكونوا محسنين في ذلك ولا محمودين بل هم إلى الذم أقرب حيث يقوم بعضهم لبعض ولا يقومون للمصحف الذي هو أحق بالقيام . حيث يجب من احترامه وتعظيمه ما لا يجب لغيره . حتى ينهى أن يمس القرآن إلا طاهر ... وقد ذكر من ذكر من الفقهاء الكبار قيام الناس للمصحف ذكر مقرر له غير منكر له (مجموع فتاوى ابن تيمية 23/66) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Day of Eid Thanksgiving and Expressing Gratitude Eid Al-Fitr is a day that marks the successful completion of the sacred month of Ramadan. It is a festival that signifies the completion of an act of duty and devotion. It teaches us that real happiness results from performing one's duty and making sacrifices for a noble objective. We should thank and praise Almighty Allah, for He guided us to fasting in Ramadan, performing the Taraweeh, and the various Ibaadah we have performed. Allah says in the Qur'an, And (He desires) that you should complete the prescribed period (of fasting) and that you should glorify Allah for having guided you and that you may give thanks. (Al-Baqarah 2:185) Joy and Rejoice In celebrating Eid Al-Fitr, we should enjoy our time by sticking to what is permissible. Eid is our joy; it is our feast. The month of Ramadan is a test from Almighty Allah. At the end of the month, we experience a great sense of achievement and closeness to Allah. It is the joy of spiritual fulfilment. The day of Eid Al-Fitr is time for celebration. It is a day of decent happiness and joy. Almighty Allah says, "Say, "In the bounty of Allah and in His mercy — therein let them rejoice. It is better than what they hoard." (Yunus 10:58) Great Reward The Day of Eid Al-Fitr is a blessed day for those who have observed their duty toward Allah during their fast in Ramadan. In the heavens, Eid Al-Fitr is called the day of reward. It is reported in a Hadith that, on the day of Eid Al-Fitr, the angels stand on both sides of the roads and proclaim, “O believers, walk toward your Rabb, Who is the Most Generous. He favours you with goodness and gives you great reward. He commanded you to pray during the night and fast during the day. Now that you have obeyed Him, come and receive your rewards.” As the believers finish the Eid Prayer, the angels say, “Allah has forgiven you. Return to your homes with the best of good and glad tidings. This is the day of reward. This day is called the day of reward in heaven as well.” (At-Tabarani) Adapted from onislam.net Jamiatul Ulama (KZN) Council of Muslim Theologians

Eid Salaah For Women Question: Is the Eid salaah and Jumu’ah salaah Waajib (compulsory) for women? Will they receive the rewards for performing it at home or can they not perform these salaahs at all? Are they allowed to attend the Eid salaah at the Eid Gah? Please explain in detail. Answer: The Eid salaah and Jumu’ah salaah are not Waajib (compulsory) for women. Maa Laa Budda Minhu (Pg.55) states that both the salaahs of Eid and Jumu’ah are not Waajib (compulsory) for children, slaves, women, Musaafirs and sick people. It is also not correct to perform these salaahs individually. It is a precondition for these salaahs to be performed in Jamaa'ah and for women to perform salaah in Jamaa'ah is Makrooh[1]. A More Detailed Answer: Women receive greater rewards for being as inconspicuous as possible when performing salaah. It is better for a woman and more rewarding for here to perform her salaah in as secret and private a place as possible. Rasulullaah (SAW) said that for a woman to perform her salaah in a room of her house is better than her performing salaah in the courtyard of her house and for her to perform her salaah in an inner room of her house is better than her performing salaah just any room of her house.[2] Another Hadith states that for a woman to perform her salaah individually is twenty-five times better than her performing salaah in Jamaa’ah.[3] It is true that women performed salaah in the Masjid during the period of Rasulullaah (SAW) because Islaam was still being taught to the people and laws were still being revealed. It was a blessed period of time and the best of all times. It was after this period that many evils started to emerge, because of which Hadhrat Umar (RA) forbade women from going to the Masjid during his period as Khalifah. When the women complained of this to Hadhrat Aa’isha (RA), she remarked, “If Rasulullaah (SAW) had to see how women have started to behave, he would have surely forbidden them from going to the Masjid just as the women of the Bani Israa'eel were prevented from doing so.”[4] The commentator of Bukhaari, Allaama Ayni (RA) reports that that Hadhrat Aa'isha (RA) made this statement a short while after the demise of Rasulullaah (SAW). He (Allaama Ayni (RA) then added, “As for today (855 A.H.), we seek Allaah’s protection from it!”[5] If this was the situation in the 9th century of Islaam, what can be said about the immorality and licentiousness of today’s women of Islaam’s 14th century? Women can certainly not be allowed in the Masaajid. Fuqahaa have written that it is Makrooh for women to attend the Masaajid, even though it be for the Eid salaah, the Jumu’ah salaah or to listen to a lecture. This applies to even an old lady going at night.[6] Hadhrat Shah Abdul Haqq Muhaddith Dehlawi (RA) wrote it is because of the deterioration of the (morals of people over the) times that it is Makrooh for women to attend the Masjid. He adds that women were permitted during the period of Rasulullaah (SAW) to acquire the knowledge of the Shari'ah, a purpose that no longer exists today because of the spread of Deeni knowledge.[7] This ruling is general and applies to the Masjidul Haraam, the Masjidun Nabawi and throughout Arabia, India and everywhere else. It is in the interests of women’s safety and for the protection of their chastity that they are not permitted to attend the Eid salaah since it is not Waajib (compulsory) for them in the first place[8]. And Allaah knows best what is most correct. [1] Maa Laa Budda Minhu (Pg.35). [2] Abu Dawood (Vol.1 Pg.91). [3] Firdous. [4] Abu Dawood (Vol.1 Pg.91). [5] Umdatul Qaari, as quoted in Kifaayatul Mufti (Vol.5 Pg.392). [6] Durrul Mukhtaar with Shaami (Vol.1 Pg.529) and Rasaa’ilul Arkaan (Pg.100). [7] Ashi’atul Lam’aat (Pg.233). [8] Maa Laa Budda Minhu (Pg.55-58).

An Echo of the Heart Volume 1 COMPILER’S NOTE The book, A call from the heart, is a collection of speeches delivered in different places of the world and on different occasions by my beloved mentor, Hadrat Maulānā ‛Abdullāh Sāhib Kāpaudrī, may Allāh perpetuate his blessings forever and ever. Since Hadrat’s talks in those countries were before audiences who were not conversant with the Urdu language, he simplified his language with the purpose of conveying Islam and the voice of his heart to them. Consequently, when these words were penned down, it seemed as though they were not his own. I compiled these lectures from cassette tapes. When reading this book, the reader should bear in mind that this is not a formal written work. It is a gist of lectures prepared from cassette tapes. It is thus not a written style but a spoken style. I request the reader to try to read this book with this background in mind. Hadrat Muftī ‛Abd al-Qayyūm Sāhib, assistant muftī of Jāmi‛ah Dhabel, was the person who actually appointed me for the task of compiling this book. May Allāh reward him. Āmīn. An echo from the heart 3 May Allāh reward the son of Hadrat Maulānā ‛Abdullāh Sāhib and my class-mate, Hāfiz Muhammad Ibrāhīm Sāhib who phoned me periodically from Britain – inquiring about the progress of the book and taking an active part in its compilation. May Allāh shower His special grace on this family, accept this book and make it a means of our salvation. May Allāh protect Hadrat and enable his contribution to continue till the day of Resurrection. Āmīn. Was salām Faqīr Salāh ad-Dīn Sayfī Naqshbandī Free Download

Wa'alaykumus salaam warahmatullah Eid Mubarak to you too sis