ummtaalib

إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ [10:23]your injustice is against your ownself. ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ [30:41]Corruption has appeared thoughout the land and sea by what the hands of people have earned. [Download original Talk's mp3] In this present day and time in this country of Pakistan, a great many people who, due to the situation in the country, feel greatly and deeply disturbed about the conditions of the country and we find that everybody is saying ” we are very worried, so much so that no one can talk about religion, even if one starts talking about religion then people say that molvi sahab kindly talk about the current conditions .” Today, I’m going to speak about the current conditions and what is the cure for our halaat, the cure for our halaat is exactly what the ullema of the deen of Islam would have told us. I’m going to state it very clearly at the outset, and I’m going to establish it with the Qur’an: Unless we fix our individual halaat we have no hope, absolutely no chance whatsoever, for our collective halaat to get improved. So, I will establish this premise from the Qur’an-e-karim and then will describe how is our own individual halaat in the times that we live in. Allah Almighty says in the Qur’an-e-karim: إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ [10:23]your injustice is against your own self. That know humanity that whatever you do is going to come back to haunt you. That whatever we do is going to come back to haunt us, so if we seek to live a life as an individual, as a family, as a society, as a community, as a country, as an ummah distant from the ahkaam of Allah Almighty , distant from the teachings in the life of Sayyidina RasoolAllah (peace and blessings be upon him) عَلَى أَنْفُسِكُمْ it is going to come back to haunt us, it is going to come back and plague us and then Allah Almighty says in the Qur’an-e-karim:ظَهَرَ الْفَسَادُ that how does fasad become apparent, when does it manifest itself everybody feels we are living in the times of fasaad. فِي الْبَرِّ وَالْبَحْرِ on land and on water بِمَا كَسَبَتْ أَيْدِي النَّاسِ That what is the sabab of it? – What human beings themselves do, what we ourselves earned, our own actions that is what brings fasaad. Fasaad does not come about on its own. Allah Almighty is saying very clearly that Fasad is a product of what we ourselves earned. Its our ‘amaal or in many cases our lack of certain amaal that has lead to the situation that we are in right now. Infact, I would suggest that if we were to be honest: our bad amaal or our lack of good ‘amaal actually warrant and justify that much more should be happening right now, it is infact a dua of RasoolAllah (peace and blessings be upon him) that has saved this ummah from the azaab of Allah Almighty: It is mentioned in hadith that Jibraeel (peace be upon him) came to him at a particular moment and told him that the duas that you make at this moment, Allah Almighty will accept them and there is a masjid that is marking this place that is on walking distance from Masjid-e-Nabwi to Madina Munawwara and in this masjid, sayiddina RasoolAllah (peace and blessings be upon him) made a few duas, one of the duas was that Ya Allah , I make dua to You that You never Put an azaab on my Ummah. It is just due to this dua that we have not fallen under the azaab of Allah Almighty, otherwise as an Ummah we are doing sins the like of which have not in any way been exceeded by the Qaum of Aad and Thamud. We are an ummah who have left the teachings of our Book and our Prophet , not unlike the previous communities left the teachings of their Book and their Prophet. This is our real haqiqat; this is our real reality. Now, before we continue I want to mention a few more ayahs in the Qur’an-e-karim, in which Allah Almighty Has Promised His Madad, His Nusrat, His Nijaa’at to the mo’mineen; in which Allah Almighty in the Qur’an-e-Karim Has Promised that He will help the believers, and after going through these ayahs we will have only two possible questions left to ask ourselves that: Are we believers? Have we stopped being believers? Or Has Allah Almighty stopped being Allah Almighty? There are only two possibilities! 1. Allah Almighty says in the Quran: إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آَمَنُوا فِي الْحَيَاةِ الدُّنْيَا (40:51) Indeed! certainly we will help our messengers and prophets And the people of Imaan in their worldly matters. Allah Almighty is promising and invoking with emphasis His nusrat for the people who believe. And He is saying in this ayah that He is going to help them as much and as certainly as He helped his messengers and prophets. All of us are Alhamdullilah familiar with the sirah of Syedna Rasool Allah (peace and blessings be upon him) and how much Allah Almighty’s madad and nusrat came. Whether it is Badr, all the way to Fatah-e-Makkah, all the way from Badr till after Fateh Makkah. Allah Almighty’s miraculous madad came on Prophet (peace and blessings be upon him) and Allah Almighty is pledging with equal certainty and surety that He will help the believers in their worldly lives. 2, Q: And then We will give nijaat to messengers and prophets and just like that we will grant nijaat to the believers. We will free them and take them out of their pareshan halaat. We will grant nijaat Allah Almighty says it is lazim on Him. We talk about Haqooq Allah; Allah’s rights over us. We talk about Haqooqul Ibaad; other’s rights over us. Here Allah Almighty has used the word Haq ul Alaina that it is a Haq on Allah Almighty to give madad and nusrat to the believers. Allahu Akbar Kabeera! This is how far Allah Almighty has gone. The words used in both ayat were Al’lazeena Aminoo and Mu’mineen. So it’s not something just for the mutaqeen, muhsineen, sadiqeen or sabireen. It is for the basic entry level Ummati, a person who is amongst the mu’mineen Allah Almighty has promised and made it mandatory upon Himself their nusrat and nijaat. So there are only these options left: a) Either Allah (swt) has stopped being Allah (swt) [Na’auzubillah] and that’s why He is not giving His nusrat and nijaad. b) Or He is still Allah (swt) but He has broken His promise. He is not true to His Kalaam, the Quran al kareem [Na’auzubillah] c) Or the other possibility, which is the true reality, is that we have stopped being such believers who would get His nusrat and nijaat, this promised help from Allah (swt). Just in case a person thinks that no we still have to strategize we still have to plan because only we know who our enemies are and who are plotting against us, whether they are within the country or out of the country. We should spend hours and hours watching television programs every single night. This is what our whole country has been doing. Anywhere from 1 to 6 hours every single person in this country is either watching television, listening to the radio or reading the newspapers, doing what you call ‘tabsira on the halaat’. And then when they turn the program off and they look at one another and they do ‘tabsira ala tabsira’. We have become people who do tabsira ala tabsira, while Allah (swt) wanted us to become Noor-’ala-Noor. It is only because we have not become noor ala noor, that we are doing tabsira ala tabsira. This is our response to the situation. We think we can somehow figure out what is going on, we can engage in news and analysis and the wonderful programs on television from one channel to another channel. Has this brought you even an inch closer to solving your problem? Has this brought you even an inch closer to the aman which you so desperately want and have so vainly lost due to your own actions. Imagine now those same 150 million people spending 1 to 5 hours making dua to Allah (swt) in about 30 days let’s say 1 hour per day, so 150*30 = 4.5 billion hours could have been spent making dua to Allah (swt). You tell me, had 4.5 million hours been spent in making dua to Allah (swt), you don’t think His nusrat and nijaat would have come? You have under-estimated the power of Islam and you have over-estimated the power of news analysis. We have failed to understand how our deen teaches us to respond to these halaat. Let’s say some of you are thinking that all these ayaat are saying Al’lazeena aaminoo and mu’mineen tou wohi na ijtamaai halaat theek houn gey tou phir infradi halaat theek houn gey. So here’s another ayah of the Quran al Kareem which makes it clear, it’s a crystal clear verse: يَا أَيُّهَا الَّذِينَ آَمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ [5:105] O you who believe! It is laazim on you to fix your ownselves. Remember the 2nd verse? That helping the believers is laazim on Allah Almighty. Now what is laazim on you O believers is your ownselves. Fix ourselves! Fix our own individual selves. This is what we are being taught in Arabic grammar muqabila tul jama ala jama it means taqseem ul ifraad ala ifraad. I’ll explain giving an example. Allah Almighty says all of you should wash all of your faces. It doesn’t mean all of you should get together and start washing each other’s faces together. It means each and every one of you should wash your own face. Alaikum anfusikum means each and every one of you should fix your ownselves! That is what is laazim on you. If we can fix just one 6 feet body of our ownself, and each and every one can do this, then Allah Almighty will Himself take care of the nusrat and the nijaat and the madad for all of the mu’mineen and muslimeen. Then Allah Almighty goes further to say عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ [5:105]Those who have gone astray will not harm you when you have been guided. Mand’alla is that person who has gone astray, who is on zalalat. La yuzurrukum means that person on zalalat will not be able to harm you in any way. Those who are astray and those who wish to lead you astray will not be able to harm you in any way. When will that happen? When we do Alaikum anfusikum – > when we take care of our ownself. Allah Almighty says that Allah knows better of who our true enemies are. So He is the most perfect to do our nusrat and nijaat. And He has said simply that all we have to do is fix our own self. Further He says that no way will any person who is astray or wishes for us to go astray will ever be able to harm us ‘iza hidaytum’ if we submit to hidaya. If we follow the hidaya, if we follow the deen, if we follow the Quran and the Sunnah of Syedna Rasool Allah (may peace and blessings be on him), there is no way that anyone will be able to harm us. And all of us will return to Allah Almighty collectively and Allah Almighty will inform us that what it is that we used to do. Better to figure it out in our lives that what is it that we are doing which has led to this state of affairs rather than being informed by Allah Almighty on THAT day what it is that we were doing that caused these state of affairs! Allah Almighty has told us clearly what it is that we are supposed to do. There’s another feature to our dilemma We have been born in an age of fitnah. Those who are younger are born, while some of us who are a bit older are living and witnessing the age of fitnah. This is even more intense. Allah Almighty says that fitnah is even more devastating than murder. And we are worried about the murders and killing that has begun recently while we have been in the state of fitnah for several years. But we are blind to it. Most of us are still oblivious. We are unaware of our true state of being collectively and individually. We are just worried about our own individual peace. There are people in Pakistan making plans of going to Dubai, or of going to Bahrain… o shabash! Little runaway havens worrying about their kids, right? They still don’t understand, they still don’t get it. We’re not going to be safe in Dubai. Not in this age of fitnah. That’s not the response that Allah Almighty wants. We are supposed to fix ourselves. We are supposed to be a means to fix this society. Now what does fitnah mean? Syedna Rasool Allah (may peace and blessings be upon him) in the Hadith has defined fitnah in several ways, in case anybody thinks that we are not sure that we are in the age of fitnah. There are many Ahadith describing fitnah. In fact, muhaditheen have gathered these Ahadith into chapters named kitaab ul fitan. In one hadith Syedna Rasool Allah (may peace and blessings be upon him) says ‘Fitnah will occur in you just like the rain falls ‘ So fitnah will occur just like a downpour. That will be the age of fitnah. Not just one fitnah, but a downpour of fitnas. How is the age of fitnah defined in Ahadith? 1. This is that age when it will be difficult to tell who is right and who is wrong. There will be so many fitnas that you won’t know for sure who is Haq (truthful) and who is Batil (wrong). There will be many people out there trying to convince you. But deep in your heart you won’t really know for sure what is going on. The age in which we won’t be able to tell what is truth and what is falsehood. That is also the age of media. The age of media actually fits very well with the age of fitnah. 2. The age of fitnah will be such that disobedience to Allah Almighty will become widespread. This is something that is clearly apparent in the urban centers of this country. And it’s not something only confined to the youth. Whether it’s people in their 40’s 50’s or 60’s we find within them 24 hours of widespread range of sins. For some of them the sin starts off when they sleep through their fajr Salah. For some of them their entire day is spent in sin as they work in interest bearing banks. Sin is common and widespread. It is unrepentant and unabashed. Sin means to do anything against the will of Allah Almighty and/or to do anything against the practice and teachings of Syedna Rasool Allah (peace and blessings be upon him). Some of us have fooled ourselves by believing only fuhish (vulgarity) is a sin. So a person thinks no I’m not a bad person because he thinks that he doesn’t do anything vulgar or obscene. Because we have misunderstood sin. Yes there are sins which also have vulgarity in them. But sins means anything done against the pleasure and wish of Allah Almighty and against the teachings and practice of Syedna Rasool Allah (peace and blessings be upon him). 3. The age of fitnah is such that the crimes will become rampant. Crimes whether theft, burglary, corruption, bribery, murder, rape, they have become rampant. These are the sign, by the way, which Syedna Rasool Allah (peace and blessings be upon him) is mentioning will take place within the ummat-e-Muslima in the age of fitnah. 4. People will present proofs for falsehood which aren’t proofs for it and they will present proofs to refute the truth which aren’t proofs against it. This again we see in media. People giving you reasons why such and such thing is correct. But if you pause for a moment you’d realize this is not a justification or proof of it. 5. In the time of fitnah one of the signs that will occur in this Ummah is that two groups of Muslim Ummah will fight one another and kill one another and the one killing the other one would not know why he killed the other one. And the one killed would not know for what crime he was killed. This has been further explained in another Hadith of Syedna Rasool Allah (peace and blessings be upon him): When two Muslims meet one another with weapons, both the killer and the one being killed will both go to jahannum. These days some of us like to think that both are shaheed. Maybe we think one of them is shaheed. But according to Syedna Rasool Allah (peace and blessings be upon him) they are both jahannumi. It’s because they both intended to kill without justification. So me and you are living not just in difficult times, but we are living in an age of fitnah. In this age of fitnah it’s all the more important for us to know what our deen tells us to do. I’m going to go even one step further. And I’m going to explain that one thing that is mentioned in the Hadith are the signs of the age of fitnah, up till now I’ve given some of those signs. Then there’s a second set of Hadith that mentions not just the sign and the alamaat of the age of fitnah, but another phrase is used ‘the alamaat of qurb e qiyyamah’. That there are certain signs, and again these are the signs that are going to take place inside the Ummah, that indicate the closeness of the end of time. Now people don’t understand, they don’t realize in fact many of us enjoy studying this Hadith but these Hadith were said by Syedna Rasool Allah (peace and blessings be upon him) for a reason. When we try to signal something to a person, we want them to get the signal. So by giving the alamaat Syedna Rasool Allah (peace and blessings be upon him) wants us to realize that we are living in the age of end of time. There’s a particular fitnah related to the age of end of time and that fitnah is called fitnatul Dajjal. This is the greatest fitnah to inflict the humanity. Even Syedna Rasool Allah (peace and blessings be upon him) used to make dua ‘Allahumma inni aoozubika min fitnati Dajjal’ [O Allah! I seek refuge in You from the fitnah of Dajjal]. Such a big fitnah that all of the Sahaaba karam, tabieen, all of the great Muslims, Muslims who had real Imaan and taqwah used to seek refuge from the fitnah of Dajjal. And me and you who have weak Imaan and taqwah, we’re not even thinking, we’re not even opening up our eyes to all of these alamaat, we’re not even realizing that the age of fitnah of Dajjal had begun. Nobody knows when Dajjal will show himself. Nobody can tell when zuhur e Dajjal will take place. But the fajr of that age has begun because the alamaat are present. When does the fajr start? When the time of sunrise is close and the alamaat can be seen. So if these alamaat that I will be mentioning are already here then that means that the time of coming of Dajjal is near. However, nobody can ever tell you how close you are. Normally when the fajr starts it takes about one and a half hour for the sun to rise. When the fajr of Dajjal starts we don’t know it could take 10 years, 20 years, 50 years or even 100 years before Dajjal comes. But it means that Syedna Rasool Allah (peace and blessings be upon him) wants us to take a lesson that the time is near. That we are living close to that time. It may happen in our lifetime or in our children’s lifetime, maybe our grandchildren’s lifetime. But there’s a mentality which Syedna Rasool Allah (peace and blessings be upon him) was trying to create by telling us these signs. And not only are we going to notice the signs , rather we are drowning in these signs. We are drenched in the realities that were mentioned in Ahadith 1400 years ago but we are still not able to take a simple ibrat. In fact there’s a famous Arabic proverb which will tell us something about ibrat. “A good person is he who takes ibrat from others, while a badbakht is he who becomes an ibrat for others.” We have two choices. Either we choose to take ibrat.If we don’t take ibrat from these things and fix ourselves then we will become an ibrat for people who come. So let’s look at the ilamaat and signs which have been mentioned in the Hadith. There are many of them but we are only going to do a few: 1. My Ummah will miss their prayers. Now we should also think, imagine who is hearing this. Me and you are listening to this now. But imagine Sahaaba karam listening to this. They would have been stunned. They would have thought Ya Rasool Allah (peace and blessings be upon him) we are giving our lives in Uhad and Badr for this Deen. We are giving our lives for the sake that this Ummat should continue and you are telling us that there will come a time when this Ummat will voluntarily leave Salah, which to them was more basic and more essential than food and drink. I can only imagine what the Sahaaba must have thought at that moment. And they would have thought that surely such a thing would be the beginning of the end. They would have thought such a state when the Ummat would miss compulsory Salah truely the day of judgement should dawn on it. And we who leave salah do not understand it. There are a very few Muslims left today who pray five times a day. It’s very shocking for me to say this. It’s like saying that they don’t have the most basic thing such as water. The human race would have died out. Actually the mu’mineen have died out. Mu’mineen and Al’lazeena amino are an endangered species. Because they are so few that’s why this nusrat and nijaat doesn’t come. A naik Musalman today is that who prays four or four and a half times a day. And a University naik is that who only prays Jumma. That’s the university level of Islam. Some of our uncles are pious who offer the Eid prayer. That’s the uncle level of Islam. Right at the first alaamat we are there. In fact the missing of the prayers is so widespread that we would say this has been going on for quite some time, don’t think that this is new that we just came near to this because of a couple of bombs that hit us 2009. These alamaat have been there for several years. 2. The people in the Ummat will betray one another’s trust. They will do khayanat in amanaat. They will betray and leave their promises unfulfilled, broken promises. 3. Riba and interest will be widespread and rampant. Today we go to any commercial market in any neighborhood of any city in this country we will find several institutions called banks that openly, unabashedly and proudly have their windows advertising that they are ready to offer you a loan on such and such rate of interest. And the thing is we don’t understand, we don’t feel that to be vulgar. The vulgarity and obscenity of riba is as much as zina, no less. It’s as shameful as zina. As far as I’m concerned a man that works in a bank is as shameful as someone working 9 to 5 in a prostitution rank. I see no difference between the two. That’s what my deen tells me. That’s the mizaj that our deen is trying to create. we think we should have repulsion on the basis of our tabiyat? No! we should have repulsion on the basis of what Allah Almighty has forbidden. And a thing that Syedna Rasool Allah (peace and blessings be on him) has mentioned that will bring about the end of time for this Ummah, how can we not be repulsed by such a thing? How can we not feel a moral outrage, this is what we call in English. That we should feel a moral outrage. Just like we would feel if a vulgarity took place such openly, we should feel the same level of moral outrage at the presence of these institutions in our society. We don’t feel that, at all. 4. Lying will be widespread. 5. Murder will be widespread. 6. The believers will sell their deen for a small price. That’s what happens when people miss their prayer. we go to any commercial centre in any city and just see what happens during Jumma. The vast majority of people do not pray Jumma.Most of the shopkeepers don’t go for jummah. The majority of our corporate workplace do not go for Jumma. If we go to a store and let’s say the Medical Store owner decides not to go for a Jumma. Let’s just talk about the farz of Jumma. How long does it take? It would take 20 minutes max, although we could get done with even less than that. So let’s see what is it that this owner is doing in those 20 minutes instead of praying Jumma. What exactly did that guy earn? Maybe he sells Rs. 500 or 600 worth of medicine. Maybe he sells Rs. 1000 worth of medicine. Within 20 minutes he’s not going to sell much. What’s the cost of that medicine? Probably Rs. 700 or 800. So what did he do? For Rs. 200 to 300 he decided to leave his Jumma. Had he closed the shop how much would he have lost? What was the cost of that 20 minutes of closure of shop? Just a few 100 rupees. That’s it. For a few hundred rupees. That’s what Syedna Rasool Allah (peace and blessings be upon him) said that they will sell their deen for a small price. Now this is what Allah Almighty says about the kuffar from the ahl-e-kitaab that “they sold their soul for a cheap price.” And this is the exact same thing that Syedna Rasool Allah (peace and blessings be upon him) said about his Ummah that they will also sell their deen for a small price. That would be a sign for the end of time. 7. Zulm (oppression) would become widespread. Within 48 hours we have 120.000 refugees from Waziristan. Who are they? They are all mazlumeen. This is their shar’ai definition. Within a period of 2 days we can create this many mazlumeen. That’s phenomenal. 8. Talaq (divorce) would be widespread. 9. People will die sudden deaths. Heart attack, strokes, to name a few. 10. The Muslims will blame others for their problems. Allahu Akbar! Muslims will blame others; they won’t think that it’s their own earning or their own fault. They will blame others for their difficulties. 11. There will be hot weather. Syedna Rasool Allah (peace and blessings be upon him) said there will be hot weather despite rains. He added that lest a person thinks that rains would stop. English tarjuma of this would be: Global warming. Green house gases. This was predicted by Syedna Rasool Allah (peace and blessings be upon him) 1400 years ago and mentioned as an alaama of qurb-e-qiyamah. That means Muslims only after knowing the first sign, let alone so many signs, should take ibrat. We don’t do that. 12. The leaders of the Muslimeen will be from the zalimeen. The unjust and undeserving people will be amongst the leaders of the Muslims. 13. The hudood will be suspended. What is hudood? Hudood is Allah Almighty ’s own stipulated punishment for those things which Allah Almighty has Himself declared to be a crime. Now tell me as Muslims, if Allah Almighty declared something to be a crime and then Allah Almighty Himself said what the punishment should be for that crime then we should at least in act those punishments, if nothing else. That’s the easiest open case of criminal law. That those things that Allah has said is a crime and the punishment He has set for those crimes, that is what is hudood. “Hudood will be suspended.” English translation: women’s protection act. 14. Children will disobey parents. Children will lose their respect and will start disobeying their parents in matters that are permissible. In fact what happens is that children today are obeying their parents in disobedience to Allah Almighty . Or the children are being asked by the parents to obey them in disobeying Allah Almighty. There was a time when parents used to ask their children to obey them in an equal obedience to Allah Almighty and now the parents ask their children to obey them in an equal disobedience to Allah Almighty. They want their children to not look a certain way, not to dress a certain way, not to act a certain way, not to follow the deen, not to follow Sunnah, not to follow shari’ah. So then they command their children not to do so. Sometimes they invoke this right that Allah Almighty has given them, that o my son or daughter, doesn’t your religion tell you to obey your parents? At that time they say your religion they don’t even say our religion. Know that the deen of Islam and the Quran doesn’t anywhere say that you must obey your parents. The Qur’an says you must be kind and respectful to your parents. Obedience lies to Allah Almighty and His messenger alone. Yes, you can obey your parents as long as their obedience doesn’t mean disobeying Allah Almighty. There’s no obedience to a creation if that obedience equals disobedience to the Creator. That’s not possible. The same Allah Almighty who has allowed their children to be kind and respectful to them how can those same parents twist that right of Allah Almighty and tell their kids to disobey Allah Almighty! 15. Singers will be given a great status in society. Singers will be given a maqam of izzah in society. English translation: celebrity… celebrity musician. Allahu Akbar! who could have thought these would be the celebrities of our time. And this is again referring to inside the Ummah itself. 16. The later Muslims will curse and slander the earlier Muslims. They will say that the earlier Muslims didn’t know anything. The earlier Muslims just came up with ijtihad based on the top of their head. The earlier Muslims didn’t know Hadith. As opposed to the beginning of the deen when the later Muslims used to have love and respect for the earlier Muslims. The people who met the sahaaba said we would do your it’tiba that’s why they were called the tabieen. The people who met the tabieen said we would do your it’tiba and they were called taba tabieen. Allah Almighty says in the Qur’an: follow the person who has taken up the path that leads towards Me. Allah Almighty in Surah Fatiha tell us follow the siratal mustaqeem. What is that path? The path followed by those who were blessed with the favors of Allah Almighty. All of these signs make us realize that we are definitely living in the time of fitnah. All of those first Ahadith generally about fitnah, and then all of those Ahadith about the alamaat of the fitna of Dajjal and of end of time all of these signs are present. In fact in my own personal study of Hadith, I have not come with a single spiritual alamat of the Ummah that was mentioned as a sign of qurb-e-qayyamat except that I found that spiritual condition present in the Ummah right now. So we are living in that age. Now we come to the real purpose: what does Allah Almighty tells us to do? What are we supposed to do in these halaat? Whether we want to still view it as our national conditions, whether we want to realize now that actually this is the age of fitnah or this is the age of beginning of the end of time. How long will that journey take, again nobody will know. But the forces of Dajjal are already present. The pre-cursors the preludes of Dajjal are rampant. What should we do in response to this? So listen to what Allah Almighty says in the Qur’an al Kareem: وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ (3:139) so don not weaken and do not grieve and you will be superior if you are true believers. Wala tahinu: Don’t be lazy. Don’t have apathy, don’t be disinterested. This is exactly what we do. we look at this country and we will see many people going exactly opposite to this verse. They would tell us that due to the conditions we have become lazy, apathetic. we are not interested in doing anything anymore. We cant concentrate on anything, cant even do ibadat, we are not even interested in the worldly affairs. Complete apathy, complete disinterest, complete laziness. Completely opposite to the order of Allah: Don’t be lazy. Remain active, remain dynamic, do something! Fix yourselves and be a means to fix others. Wala tahazanu: and dont be depressed, dont lose hope. And Every single one says im sad, we are depressed about the conditions. Everybody is saying that. The Qur’an is saying don’t grieve, don’t despair, don’t worry, don’t fear, don’t have stress, don’t have tension, don’t be depressed, even then everyone is depressed. Antumul aalaun inn kuntum mo’mineen: You will be a’ala, you will be triumphant and victorious if only but you can make yourself believers. This worry and depression won’t take you anywhere. Instead you must work on yourself and become believers. This laziness, apathy, disinterest is not going to take us anywhere. We must become believers. Even physically people have become stationary. What in English in America we used to call ‘couch potato’. The elites of this country have become nothing more than couch potatoes. Subhaan Allah! Couch potatoes, and they watch hours of that till 11 pm, till midnight, till 1 am and then they go to sleep without praying isha and they don’t wake up for fajr in the morning. You tell me what’s going to happen to such a society? What does such a society deserve? What do such people deserve? At least what do they deserve from their Allah Almighty? You tell me. They sit down and do exactly the opposite; they become lazy, they watch tv for hours till they say I’m depressed and they go to sleep without praying isha and they wake up having missed their fajr. I’m not talking about one or two people here. We know that this is the case with the majority of the elites of this country; whether we want to view them as economic elites, political elites, military elites, civil servant elites, educated elites, journalist elites, lawyer elites, judge elites any way we want to plot it. Some of them are pious but most of them are exactly the opposite to the Qur’an. For me that is actually the biggest sign of end of time; that the thinking Muslims, the ones who may actually even have some ability, as opposed to the poor guy who drives the rickshaw, they are going against Qur’an. When they are going against Qur’an then what is the hope for our society. Allah Almighty says that the izzat is given to the believers. All we have to do is adorn ourselves with the characteristics of imaan. So now what should we do? 1. Work on ourselves. This is what the Qur’an is telling us to do. Try to look within ourselves and see how we can improve ourself. Try to see what is wrong with me as an individual in the eyes of Allah Almighty and His messenger. What is there in my life that is divergent from the Qur’an and Sunnah? To do tabsira on myself in fact to do several tabsira on ourselves. This is the first thing that we should do. 2. Don’t be lazy. Don’t be heedless. 3. Don’t worry Don’t become pareshan. Don’t despair. Don’t become depressed. 4. Have Sabr. Allah Almighty tells us to do sabr and have patience, why? Because after every difficulty will come ease. It is just upto us whether we want to spend that time of difficulty in a state of sabr or not. So we must learn to become people of sabr. By the way, sabr is not passive. People think sabr in Islam means just to sit back and be patient. Sabr is a very dynamic concept. Sabr means himmat, fortitude, istiqamat, perseverance. That’s what sabr means. It doesn’t mean that Allah Almighty is with the people who are passively patient. It means that Allah Almighty is with the people who are dynamically strong and persevere in the face of adversity. We must have sabr. That is a strength that we must have. We must develop our will power. We must be people of action. 5. We must remain razi with Allah Almighty . You must always remain pleased with Allah Almighty. We can never become displeased with Allah, disillusioned with Allah Almighty, or upset with Allah Almighty , or complaining to Allah Almighty. We must remain razi. This is also a part of the sabr. This is also a part of the himmah. That we remain completely pleased with you Allah Almighty in this state as we were in the other state. Our being pleased with you has not changed in any way. Look at Rasool Allah (peace and blessings be upon him) how he was always pleased with Allah Almighty . Allah Almighty bestows the mantel of prophethood on him. He goes out and tries to invite his family members. Uncles refuse him. He tries to invite his tribe Qurraish. The vast majority of them refuse him. He tries to invite the youth of Makkah Mukarama. The vast majority refuse him. He was being faced with adversity. Then he is opposed, persecuted, prosecuted, oppressed but he was always pleased with Allah Almighty. People say this “we are not so bad why does Allah Almighty puts us through such calamities?” what do we think of ourselves? Do we ever think that Syedna Rasool Allah (peace and blessings be upon him) made this dua k “Ya Allah! im the seal of the prophet hood. what happened that my uncle and the ppl of Quraish are unable to accept emaan, that abu jehl and Abu Lahab aren’t accepting my teachings”. He never thought like that. He was always razi with Allah Almighty. Syedna Rasool Allah (peace and blessings be upon him) goes to Taaif alone thinking that I had a wet nursing mother Haleema Sadia in Taaif when I was a baby. No one would have remembered it was so long ago but he thought maybe just that nisbat will make somebody in Taaif accept me. So he walks to Taaif all the way alone. Not one person in all of Taaif takes Imaan. No man, no woman, no elderly, no child, not a single person takes Imaan. But Rasool Allah (peace and blessings be upon him) is still razi with Allah Almighty . Subhaan Allah! Pleased with Allah Almighty at all times, in any situation. We must learn to be pleased with Allah Almighty . If we are pleased with Allah Almighty then Allah Almighty will be pleased with us. When Allah Almighty becomes pleased with us then He will save us. He will take us out from any and all of our situations. 6. Develop a ta’aluq with Allah Almighty . We must develop a relationship with Allah Almighty by way of doing amaal. Today the average Muslim is totally disconnected from Allah Almighty , has lost touch, has lost contact. We say this about one another that he is out of touch. She’s out of touch. She never contacts, he never contacts anymore. That is actually how a believer has become with Allah Almighty. We are out of touch; we have lost touch lost contact with Allah Almighty. No ta’aluq at all. A sign of that is we cannot make dua for more than 2 minutes, we cannot stand up and pray nafl for 5 minutes, we cannot read the Qur’an for 5 minutes. We have no ta’aluq with Allah Almighty and this is our own doing. It’s insane. Generally speaking insane, and at times like this, it is sheer insanity to lose touch and contact with Allah Almighty The way to create that contact is through amaal; to become people who do good deeds, and we have to do extra. It’s not enough anymore to just do fard and waajib. Some of us think that deen has been reduced to just doing fard and waajib. It’s not going to be enough to just do that. Do we think that a student who is struggling with his CGPA just comes up with D’s he would be fine? we ll say that the compulsory was only that he shouldn’t score an F. He comes home to his parents and says I got straight D’s in this semester. Do we think the parents will say that yes you are lifting yourself out of a difficult situation? It’s amazing that the same parents who are not happy if their kids get straight D’s themselves are getting F’s with Allah Almighty. They never think about it. I really feel for the conditions of the parents of this day and age. The people in this country who are in their 40’s or 50’s! So distant from Allah Almighty , I’m amazed, how are they living is beyond me. I don’t know actually how they live this Allah-free life. I don’t know how they manage it. Their gatherings are Allah-free, free from the remembrance of Allah . Their homes are Allah-free. Even their whole entertainment system, they lead Allah-free lives. Their workplace is Allah-free. This is completely opposite. We have to bring Allah Almighty back into every part of our lives, everywhere. When people look at our office, our cubicle they should think of Allah Almighty, when they enter our rooms they should think oh this place reminds me of Allah Almighty . We have to start surrounding ourselves with the reminders of Allah Almighty . That is the way we are going to bring Him back in ta’aluq with ourself. We have to remind ourself our own reality our own asal which is we are abd Allah. We don’t even think like that. How many times do we consciously think that I’m not a free person? I’m a slave of Allah Almighty. We don’t even have that consciousness anymore. That im not an ordinary being. Do we ever say to somebody when they invite us, that I cannot go there, im not a free person im a slave of Allah Almighty. How can i go there? Im an ummati of a nabi. Im someobody’s daughter, im somebody’s son. We have completely lost our identity. People don’t even think like that. When Rasool Allah (peace and blessings be upon him) told us that Ummul mo’mineen the wives of Nabi (peace and blessings be upon him) are our mothers, then who do we think our father is? Father is the husband of the mother. So the biggest thing that Syenda Rasool Allah (peace and blessings be upon him) is saying that his wives are mothers of the believers, he is saying I’m Abu mo’mineen i.e. I’m the father of the believing men and women. Has any man ever thought like that? That “I’m the son of Prophet (peace and blessings be upon him) what are you talking about? What makes you think I can do that for you?” Has any woman ever thought like that “I have to carry myself in society like the daughter of Prophet (peace and blessings be upon him). I have to have a haya that befits the daughter of Propher (peace and blessings be upon him)”. We have forgotten who we are and we have lost our ta’aluq with Allah Almighty. 7. The last and final thing is that we should make taubah. We seem to think that we don’t need to make taubah. Allah Almighty says that we must repent to Allah Almighty a true and sincere repentance. In another place Allah Almighty says that you should make taubah all together. We should think that I’m the reason it is because of my sins, because my name is written with this Ummat this is why all of this is happening to Muslims. We should think that it’s my presence, my wajood in this world that is causing this to happen. That’s the level of taubah we should make. But we don’t think like that. I will make you think like that. If you’re a woman, you should think that at any point in the day if there’s a Muslims sister of yours whose izzat is being taken whether it is in Afghanistan or Iran or Kashmir. Now imagine Allah Almighty just like you like to watch the tv channels, Allah Almighty is Al Baseer He is watching everything. He can see everyone at every single moment. At that very same moment He looks at this other Muslims woman who is well-off and well educated in Pakistan. What is she doing at the moment? She is herself walking around without haya. Imagine how it must look to Allah Almighty when at that same moment a Muslim woman is being oppressed. Right now how many Muslim women are sitting in these areas you have written them off completely by calling them illaqa-e-ghair. While they are wondering if a drone would come and bomb them to smithereens. This is terror. You want to know what terrorism is? It’s a state of terror that every single night you think that any second you can be blown to bits, to pieces and your children and your grandchildren can be blown to bits, to pieces and your entire country couldn’t care less about you. And the women of this country won’t even shed a tear over you. You never sleep one night like that. Your terror is that the lights are going to go and the fan would stop working for an hour. That’s the extent of your terror. We just don’t realize what’s going on in this world. We are completely oblivious, we have become cold hearted. If you’re a man you should think that at that same moment at that same time when somebody is rising up in pain and somebody is sitting without any home and that same night when some woman is being oppressed, switch the channel to that young man and what is he doing? The Muslim young man is doing badnazri. Exactly at that same moment Allah Almighty can see them both. Imagine what must Allah Almighty feel looking at that situation. Sins are so rampant. We don’t even have the strength to get up for tahajjud and make dua for the muzlimeen. What is the worth of our news commentators on tv? They can’t even get up for 5 minutes and make dua for someone? We are really the cold-hearted, the dead hearted Muslims. We have to make taubah of this. Ya Rab e Kareem I make true taubah to you. I make taubah for all the things that I have done in my life that have numbed my heart. I make taubah from all those things that have made my heart fall asleep. I make taubah for all those things that have made my heart dead. I make taubah for everything that I’ve done that was ever displeasing to you. I make taubah for not feeling for my fellow Muslims. I make taubah for not being dynamic and trying to help others in the society. I make taubah from all of these things. It’s time that we make taubah to Allah Almighty. If this Ummah, this country, our people were able to learn the power of taubah; the power of taubah is such that it attracts Allah Almighty. He is At’Tawaab. It means that Allah Almighty is the Being always ready to accept our taubah. No other being is like that. Even if we go to Allah Almighty after being repeatedly betrayed by the dunya, then Allah Almighty doesn’t leave us alone, He doesn’t taunts us that you came to me after being betrayed from so many places, like we do do others. Somebody goes somewhere else, somewhere else then somewhere else, and as a last resort comes to us, we taunt them saying you went to so and so and now you’ve come to me. Allah Almighty is not like that. He gets very happy. Allah Almighty is an amazing Rabb. He gets very happy. Instead let me you Allah Almighty comes in a state of Haal. Listen to the haal of Allah Almighty in Qur’an. قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ [39:53] O my servants who have transgressed against themselves(by sinning) do not despair of the Mercy of Allah. Indeed Allah forgives all sins. Indeed it is He who is forgiving, the Merciful. Allah Almighty says that o sinful servant you came to me? you came to me in a state of repentance? not just forgiveness I will grant you my love. Allah Almighty could have said Allah has forgiven the sinful servants or that Allah has accepted the repentance, and forgave them. No no, Allah Almighty says that o my sinful servant you have come to me after the whole world has betrayed you, you have come to me bringing nothing except my disobedience. But you repented sincerely, you felt remorse in your heart, now listen to the declaration of my Love, that i love the people of repentance. I made you my beloved. This is our Allah Almighty. Our Allah Almighty wants to make us His beloved. Beloved of Allah for the sinful servants. Gunehgar Package: To become the mehboob of Allah Almighty just make taubah. That’s it. We should Return back to Allah Almighty and Repent from our sinful lives and from this distance from Allah Almighty. We should just say that O Allah Almighty I want to become yours, I am sick and tired of my hipocrisy, I also want to live a sincere, true, just and sinfree life. I repent and i seek Your forgiveness. If we can make this amal of taubah, and if we can fix our own halaat and inshaa Allah Ta’aala if we become people of sabr, Allah Almighty’s nusrat is there. He is still the being who has pledged His nusrat. He is still Rabbe Kareem. His nusrat and nijaat will come swiftly if only we can make our taubah swiftly and once again become mo’mineen. zaynab academy [Download original Talk's mp3]

Question Assalāmualaikum. Recently I have been feeling a huge depression inside me. I have lost interest in studies and in any kind of work. I remain sad/upset and get anxious for no reason. Please tell me something with regards to Qurān and Hadīth. Why am I feeling so useless and uncomfortable? I failed doing anything I wanted to do. Isha Allāh I will wait to hear from your team. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The inner feelings and conditions of every human being vary from time to time. Sometimes one feels very happy and excited while at other times one feels sad and unpleasant. This is part of life. This should not cause one to lose hope and become despondent. Pondering over the blessings and favors of Allāh upon you will give you internal contentment and satisfaction. Think of the blessings allotted to you by Allāh Ta’ālā that have not been granted to others. There are so many people who cannot see, hear, or talk. Imagine if Allāh did not bestow us with these faculties, how straitened life would become. Every time you drink a cold glass of water, know that there are people who are struggling to acquire a single sip. Thereafter praise Allāh for favoring you with such bounties. This will create the love of Allāh within your heart and you will feel content and satisfied. This is a prescription given by Allāh Ta’ālā Himself to Nabī Sallallāhu A’laihi Wa Sallam in the Qurān. Almighty Allāh Ta’ālā says: وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ () فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ (سورة الحجر، رقم الاية 97-98) And We know that your heart feels distressed for what they say. So proclaim the purity and glory of your Rabb and be among those who prostrate. (Qurān 15:97-98) Consider taking out some time daily and sitting in seclusion for the Dhikr (remembrance of Allāh). On a daily basis, set a time wherein you recite the Kalimah Lā Ilāh Illallāh. Think of the might and grandeur of Allāh Ta’ālā while doing Dhikr. Have conviction in your heart that each time you recite the Kalimah Allāh Ta’ālā is filling your heart with divine light. Through the Dhikr of Allāh, Allāh Ta’ālā will give you contentment of heart. Allāh Ta’ālā says in the Qurān: أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ (سورة الرعد، رقم الاية 28) Behold! The hearts find peace through the remembrance of Allāh. (Qurān 13:28) Lastly, have confidence in yourself. Keep your spirits high. Involve yourself in those permissible activities that you enjoy. We ask Allāh Ta’ālā to grant you happiness and success in both the worlds. Amīn. And Allah Ta’āla Knows Best Mawlana Abdul Azīm bin Abdur Rahman, Student Darul Iftaa US Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Source

after a lot of research, we have compiled as much information as we could on depression. We have tried our utmost to present facts from reliable medical sources and verification of the Islamic perspective. Included are remedies from the Qur'an and Sunnah. We pray it will be a means of help and cure to sufferers everywhere inshaAllah. May Allah subhaanahu wata'ala grant relief as it is He alone Who cures, Aameen. We would appreciate feedback and /or advise/information we may have overlooked. We request readers to make du'a for acceptance of this effort and it becoming a means of relief for sufferers. Jazaakumullah

Further Reading: Suicide as seen in Islam Every breath of a human, every moment of his or hers life in all Religious traditions, their teachings, their guidance, their viewpoints, their perspectives is worth more than a priceless gem. These breaths the human being takes in order to survive in life and the moments of life itself are like the pearls of a necklace. Just as a pearl will embellish the appearance of that neck that wears the necklace of pearls, in the same way the life of a individual is enhanced by that person who looks after the moments of his life. No Treasure trove of any Ruler, no Sultanate of any Sultan, no Kingdom of any King, no Rulership of any Queen in tantamount is equal in value to one moment of an individuals life. Life in-fact in numerous places of the Quraan, either directly or indirectly, is described by Allah as a favour on human beings. In one verse of the Quraan, Allah says, " How can you disbelieve? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return." (Surah Al-Baqarah Verse 28) Out of all the bounties Allah has bestowed upon human beings, the most precious is the gift of life. Each one us should remember that this life Allah has granted us, it is not our personal possession or our personal property. In-fact it is a trust from Allah, making us merely trustees. Because we are trustees we should utilise each and every moment of our lives in the paths that please Allah. In one verse of the Quraan Allah informs mankind, "And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)". (Surah Adh-Dhariyat Verse 56) From this verse we can learn the reason why Allah created mankind. How precious is this gift of life, we can learn through the Holy Quraan, Ahadeeth (Traditions and Sayings of Prophet Muhammad (Peace be upon him)) and the Shariah (Islamic Law). For instance, in one verse of the Quraan, Allah says, "He has forbidden you only the carrion (flesh of dead animals), and blood, and flesh of swine, and that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, on which Allah’s Name has not been mentioned whilst slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful."(Surah Al-Baqarah Verse 173) In the closing stages of this verse Allah talks about one who is forced to consume Haraam (unlawful) items due to the fear of death. Allah says, then there is no sin in him. For example, one is in severe hunger, such hunger that could lead to ones death, he consumes something that is Haraam (unlawful) e.g. Carrion, on the Day of Judgement he will not be questioned regarding these Haraam (Unlawful) items he consumed in order to save his life. Similarly one is fasting in the Month of Ramadhaan and severe thirst over-takes him, again it is permissible for him to break his fast in order to saves ones life. Even if he broke the fast by consuming Haraam (Unlawful) fluids e.g. Blood, Alcohol he will not be questioned regarding this. From this verse we can undoubtedly acknowledge how precious and valuable life is in the eyes of The Almighty Allah. Life in many people’s opinion is a journey. Some even sees it as a pilgrimage. In the Islamic perspective it is a journey far beyond death. It is like a trip around the world. We stop in many different Continents, Countries, Cities, Towns and Villages. Some bring happiness and some give us grief. The white beaches, beautiful rainforests, buildings etc would force a smile on the face of many a person regardless of what grief he is in, but the sight of the poor, war-stricken and weak will give one intense grief. Life is a test from Allah, He tests people in various ways and times. He tests some by blessing them with countless bounties to see if the servant appreciates what he has been blessed with by Allah and he shows gratitude towards Allah for blessing him with these bounties. At times Allah in his infinite wisdom, puts a person in intense grief, to see if the servant turns to Allah and seeks guidance and help. Excellent examples of both situations are found in the life and story of the Prophet of Allah, Ayyub (AS). Allah granted him many bounties, then he gave him such illness that the people around him could not bear. Prophet Ayyub (AS) turned to Allah for help and Allah in his infinite mercy returned all the past bounties upon him. In some narrations it has been said that Allah gave him more bounties than the amount he had before his illness. In the Quraan Allah has mentioned the call for help of Prophet Ayyub (AS). Allah says: "And (Remember) Ayyub (Job), when he cried to his Lord: "Verily, distress has seized me, and you are the Most Merciful of all those who show mercy". So We answered his call, and removed the distress that was on him, and We restored his family to him (that he had lost) and the like thereof along with them as a mercy from Ourselves and a reminder for all those who worship Us. (Surah Al-Anbiya Verse 83-84) In another Surah of the Quraan Allah says regarding Prophet Ayyub (AS): "And remember Our slave Ayyub (Job), when he invoked his Lord (saying):"Verily Satan has touched me with distress (by ruining my health) and torment (by ruining my wealth)! (Allah said to him): "Strike the ground with your foot: This is (a spring of) water to wash in, cool and a (refreshing) drink". And We gave him back his family, and along with them the like thereof, as a Mercy from Us, and a Reminder for those who understand."And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath. Truly, We found him patient. How excellent a slave! Verily, he was ever oft- returning in repentance (to Us). Like Prophet Ayyub, each and every one of us is tested by Allah in someway or another. Some turn to Allah and seek help, as in the case of Prophet Ayyub and others turn completely to the opposite side, which leaves many in grief. These people upon whom many grieve and mourn are the people who have turned to suicide. Suicide, or self-killing, has been known throughout the whole of recorded history and has been a phenomenon in every culture and social setting. It was noted in the Biblical Times within the Jewish and Christian faiths. It is mentioned in the Bhagavad Gita within the Hindu faith, in classical Greece and Rome, and later throughout the Middle-Ages, when the reaction to the heresy of suicide was severe hostility from the Universal Church, whose later fathers railed against the canonical sin of despair. Suicide occurs in every culture, not only in the Western developed world, but also in India, China and, despite severe theological prohibitions, in Islam. Within the Judaeo-Christian tradition, there are eleven instances of suicide described in the Bible's Old Testament and one in the New Testament. Perhaps the most famous death in the former is the suicide of King Saul following his defeat in the hands of the Philistines, heard in David’s lament, and ‘how are the mighty fallen’. Saul had sought the assistance of his bodyguard to help kill himself. The soldier was horrified at the irreligious notion of killing his appointed King, and turned the sword upon himself. Saul, apparently aided by such an example, then followed suit. It appears that the avert prohibition against suicide was first formerly pronounced by Saint Augustine, who in his City of God describes the action as a ‘moral sin’. The Church did not always condemn suicide when, for example, following some severe assault, such as rape, the victim took a ‘virtuous’ or honourable way out. She could then claim sympathy and the forgiveness of her society and family, in both Roman and Christian times. As shown, neither the Judaic nor Christian parts of the Bible are there direct injunctions against suicide. However, this is not the case in the traditions of the true religion, Islam, which continues to be a major influence upon many Islamic people. There are a few quite specific sanctions expressed in the Quraan against self-killing. The Prophet Muhammad (SAW) also assigns suicide to the lower levels of Hell. Allah says explicitly in the Quraan, "And do not kill yourselves. Surely, Allah is Most Merciful to you". (Surah An-Nisa Verse 29) In another verse of the Quraan, Allah says: "And do not throw yourselves in destruction". (Surah Al-Baqarah Verse 195) The impact of this injunction still has considerable force in Islamic countries, and it may be one reason why, with the exception of Jordan and Turkey, there is no recorded suicide in national statistics of the Islamic Nations. But, in the last decade or so there has been a substantial increase of suicide in Muslims living in Non-Muslim countries, namely Britain and America. The current attitude and dilemmas, unlike in previous times, suicide can be discussed relatively easily today, even within the mass media of the late twentieth century. For example, in the worldwide magazine Time there have been three major articles concerning suicide, which while acknowledging dilemmas, were mainly concerned with where firm baselines should be drawn, accepting without question the ‘obvious’ rationality of such actions in many situations. Yet a little more than 100 years ago, Robert Louis Stevenson, in what was considered to be a horrendous book, The Suicide Club, found himself almost at the extreme end of the case of language, because he could not describe in sufficiently villainous terms the leader of this ‘devilish’ club. Constantly, modern poets and novelist have almost celebrated suicide. The reasons that lead a person to commit suicide are as numerous and complex as the thousands of people who do so every year. Below are a few contributing causes of suicide: Unipolar affective disorder (Depression) The mental disorder usually called ‘depression’ is now described as ‘unipolar affective disorder’. The term depression is of course problematic, in that a low mood, or sometimes a feeling of emotional glumness, of living ‘out of sorts’ or ‘fed up’, is a frequent experience for many people. In this sense it is ‘normal’ and many people can feel ‘depressed’ without having depression. There is another side to this coin, where a person can feel particularly well, ‘on a high’ or with a feeling of well being. This can be the experience of a large number of people without it being felt, thought or obseverd as a problem or a disorder. A person simply feels in a ‘good mood’. The causes of depression are many: 1. Mood: There is a profound disturbance of mood, which is one of the prevailing sadness and misery. 2. Cognition (To think deeply): There is an important disturbance of cognition, so that everything around them is interpreted dismally. Sufferers can believe they are hateful, worthless and, at the extreme, that they are already dead and responsible for the evils in the world. 3. Energy: There are very often tell-tale changes in mood and energy, in which the mood is especially low in the early morning hours, with relative lighting of misery in the afternoon. 4. Sleep: There is a disturbance of sleep, where it is quite usual for a person to be able to sleep almost as soon as going to bed, but with early waking, sometimes accompanied by quite enclosed changes of mood. 5. Appetite: There is a loss in appetite, and an apparently liked food turns to such, that you cannot bear the sight of it. 6. Stress: Stress at work, home, school etc can cause severe depression which can lead to suicide. Isolation and detachment One of the most common sentiments expressed by many of those who resort to suicidal behaviour is a sense of detachment from others. This is not so much physical isolation but refers more to a sense of moral insulation, where the individual has come to define his, or her, situation as so hopeless that others cannot help to put it right. Substance misuse (Drugs and alcohol) Addiction to drugs and alcohol, in this day and age, has become a major factor, which leads a person to suicide. In the past few months the media around the world have shown many cases of suicide due to drug use. Some have also predicted if drugs like cannabis was to be made legal, the death toll will increase due to this. The media have shown the devastating effects suicide has on the society around the world through drug use. Loss of family or friends One may feel isolated after the death or separation from family members or friends. Loss of a relative/friend causes immense grief, which may cause one to think about suicide. Some commit suicide thinking they will join the dead in the grave. Relationship break-ups This many times has the same effect as the death of a loved one. Sometimes it may, make some feel life is not worth living. Financial problems One who is large debts, thinking he will never be able to pay-up and may resort to suicide, thinking he will no more have this burdensome responsibility on his head, leaving his next of kin this problem. Sickness and disability Severe sicknesses, which one cannot bear, can lead one to take his life. In many cases taking help from others in doing this act (Euthanasia). (Above are only a few reasons why one may resort into taking his own life. Many others can be found through thorough research.) Few events inlife have the same impact on us as the suicide of a friend or a loved one. The loss of a loved one, from any cause, brings out intense grief and mourning. The response and emotions felt by the bereaved following suicide are very different to those felt after other types of deaths. The fact that a loved one's death appears to involve an element of choice, raise painful questions which deaths from natural or accidental causes do not. Bereavement by suicide is usually prolonged. The grief is characterised by agonising, questioning and the search for some explanation as to why the death of his loved one has happened. Bereavement in this way often encompasses strong feelings of abandonment and rejection. The sense of shock and disbelief following suicide is very intense. The most common and disturbing aspect of grief after suicide is recurring images of death, even if it was not witnessed. The finding of the body can be a traumatic experience. Going over and over the very frightening and painful images of the death, and the feelings these create, is a normal process of grief. Newly bereaved people always ask ‘why?’ However bereavement through suicide often involves a prolonged search for a reason or explanation to tragedy. Most people bereaved by suicide usually come to accept that they will never know the reason why a loved one did what they did. In the search for answers, different members of the same family may have different ideas as to why he/she took their life, it could strain family relationships, especially if an element of blame is involved. Below, I have included statistics, which I have obtained for many different sources, including The Samaritans (www.thesamaritans.org). · The World Health Organisation estimates that in the year 2002 approximately 1.1million people will die from suicide · A global mortality rate of 17 per 100,000 · One death every 40 seconds from suicide · In the last 45 years suicide rates have increased by 65% worldwide. · Suicide is now among the three leading causes of death amongst those aged 14-44(both sexes) · Suicide attempts are up to 20 times more frequent than completed suicide · Although suicide rates have traditionally been highest amongst the elderly, rates among young people have been increasing to such a rate that they are now the group at highest risk in a third of all countries · More people die from suicide than homicide in the USA, in 1997 there were 1.5 times as many suicides as homicide · Mental disorders (particularly depression and substance abuse) are associated with more than 90% of all causes of suicide · Males are four times more likely to die from suicide than women are. However , females are more likely to attempt suicide than males · 2 suicides every day by young people in the UK and Republic of Ireland · 80% of suicides by young men · Suicide accounts for a fifth of all deaths of young people · An estimated 24,000 adolescents self-harmed in 1998 – 3 every hour · Alcohol and substance misuse are significant factors in youth suicide · Contributory factors to youth suicide include unemployment, social isolation, recent inter personal life events and difficulties with parents, peers and partners · 6,216 suicides in the UK, 439 suicides in the Republic of Ireland · One suicide every 79 minutes in the UK and the Republic of Ireland · More than two young people commit suicide every day in the UK · Suicide figures are double the death toll from road traffic accidents · Suicide is now the second most common cause of death in the UK for young people aged between 15-24 · People who make suicide attempts or threats are not just "attention seeking", but are at the risk of harming themselves · Most suicidal people are undecided about living or dying, and try beforehand to let others know how they are feeling, or give clues or warnings · Somebody tries to take his own life every three minutes · In any given week, at least 463,000 people have serious thoughts about suicide · Every year around 2500 children or young people phone child-line about feeling suicidal · Overdosing accounts for 50% of female suicides and 25% of male suicides · Under 25 year olds account for 9.26% of all suicides in East Lancashire. Of which 2.3% are of Asian heritage Statistics about suicide are difficult to collate, and many are inaccurate because of the sensitivity of the issue. According to some research suicide rates are 50%-60% higher than the official rate. There are three areas where the law is relevant to suicide. First, while attempting to commit suicide has not been illegal in Britain since 1961, it is still a criminal offence under the ‘Suicide Act 1961’ to help someone commit suicide. Second, health professionals who do not take reasonable precautions to safeguard a suicidal patient who then goes on to commit suicide may be sued for negligence in the civil courts. Third, in some cases, people felt to be at grave risk of harming themselves can be detained for their own safety under the ‘Mental Health Act 1983’ (England and Wales), 1984 (Scotland), or ‘Mental Health Order 1986’ (Northern Ireland). Our Beloved Prophet Muhammad (SAW) mentioned suicide many times, a few of these incidents are recorded in Muhammad Ibn Ismael's, 'Sahih Al-Bukhari'. In one incident narrated by Thabit bin Ad-Dahhak (RA): the Prophet (SAW) said, "Whoever intentionally swears falsely by a religion other than Islam, then he is what he has said, (e.g. if he says, 'If such thing is not true then I am a Jew,' he is really a Jew if he is a liar). And whoever commits suicide with a piece of iron, he will be punished with the same piece of iron in the Hell-fire." Narrated by Jundub: The Prophet (SAW) said, "A man was inflicted with wounds and he commited suicide, and so Allah said: My slave has caused death on himself hurriedly, so I forbid Paradise for him." Narrated by Abu Hurairah (RA): The Prophet (SAW) said, "He who commits suicide by throttling shall keep on throttling himself in the Hell-fire (forever), and he who commits suicide by stabbing himself, he shall keep stabbing himself in the Hell-fire (forever)." From the sayings of Allah and his Prophet (SAW), we can see suicide is not accepted in Islam and we can also see through other sources, it is also prohibited in other religions. If one is thinking of committing suicide he should think about his friends and family, then he should turn to Allah and ask for his help. Talking to the Scholars and others would also help. Confidential information is also available through your GP. Many centres also offer help for people in these troubled times. May Allah save us from this sin and give us all guidance to the straight path. May Allah save us from all types of grief and give us all entrance into Paradise.

Suicide | No Solution Bismillahir Rahmaanir Raheem By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh) Despite severe suffering, persecution and torture, not a single Sahabi (companion) of Rasulullah (Sallallaahu ‘alayhi wasallam) nor a single Wali (friend) of Allah Ta’ala, throughout history, ever committed suicide. Their trials were borne with patience, perseverance and fortitude, which strengthened their Imaan (faith) in Allah Ta’ala. The large number of suicides that occur every day in the world is due to disbelief or weak faith in Allah Ta’ala. Those who commit suicide think that they are going to escape the difficulties, pains and problems of this world, but they will be severely punished for taking their lives. And how will they then escape the pain of the punishment that is meted out for taking their lives? We should, however, not pass judgment regarding the person who has taken his or her life. Judgment should be left to Allah Ta’ala, for we do not know in what mental state the person was in – for example, severe depression – to have snapped and committed suicide. Source

Suicide is not the Answer nor is it an Escape! Committing Suicide (as we are all aware) is strictly forbidden in Islam and can never be justified. No matter how miserable and depressed one becomes, one must not kill oneself. Allah Most High says: Do not kill yourselves, for indeed Allah is Most Merciful to you. (Surah al-Nisa, V. 29) A person, who commits suicide, does so believing it an escape from his crisis so he ends his life willing to bear a moment of pain and may throw himself of a cliff or drink a poisonous substance. Yet the following hadith shows that he actually brings upon himself that pain not just momentarily but again and again in Hell-fire. The Messenger of Allah (Allah bless him & give him peace) said: Whoever intentionally throws himself from a mountain and kills himself, will be in the fire (of Hell) falling down into it and abiding therein eternally forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the fire (of Hell) wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the fire (of Hell) wherein he will abide eternally forever. (Sahih al-Bukhari & Sahih Muslim) The following are advices of Scholars Impermissibility of Suicide Rather than take life... Suicide is the result of... Is suicide permissible under extreme circumstances? There is no Escape Do not Despair!

Question As salaam alaikum, Dear brother/sister, I honestly don’t know where to start. It’s been 2 years now that ive been a practicing muslimah alhamdulillah. I wasn’t always stable though…I had my ups and downs. I am engaged to a wonderful and pious man. So everything seemed to be alright…but now I feel like everything is collapsing. Ive waited for 3 years to do the study Ive always wanted to do. They finally accepted me and this is my first year. But things are not going wel with my study..I feel like Im not going to make it this year and that wil be another year spent. Plus..i have no other choice after this..no way out. So thats really making me depressed at the moment. Also..I want to wear the hijab asap but my parents won’t let me. I tried to wear it a year ago but they wouldnt let me…it was impossible at that moment. And lets not even mention my health…Ive been soo sick lately…everything hurts, my whole body..I feel so weak..I have a lot of health problems lately. And my husband (I dont live with him yet) expects a lot from me. He has always been a faithful and pious man…he doesnt miss any prayer…he reads a lot..he knows a lot about islam. But me…I am a failure..i truly am. It’s been a month now that I havent been praying…I had a study loan because I couldnt pay my study..I dont read, I dont practice so often. And I have the feeling that because of my behaviour towards the Lord…I am in this position now. I am losing a lot..and I dont know how to handle it cause problems are just about to start. I am sure that when my parents find out that I am gonna wear the hijab and dont want a wedding party, they will make things very difficult for me. People keep telling me…make dua..do the prayer..those things I already know…thats not what I want to know. I want to know how I can get out of this position and how I can increase my imaan…cause thats where all the problems start I guess. I know this story is too long…I just hope someone can at least give me some good advice for I have no friends and can’t be honest about this to my husband. I am looking forward to an answer. jazakallah khair. Answered by Umm Yusuf Abdul Sattar Verified by Mufti Abdur Rahman ibn Yusuf Assalamu alaykum wa rahmatullah. We pray that this finds you in the best of spirits, by the Grace of Allah, Most Exalted. You’ve brought up a number of issues that you are dealing with. As Muslims, we know that Allah (subhanahu wa ta’ala) tests us in many ways, whether it is through our finances, our health, or our interpersonal relationships. At the heart of the matter is iman. The Prophet (sallallahu alaihi wa sallam) said, “Iman wears out in the heart of any one of you just as clothes wear out, so ask Allah to renew the faith in your hearts.” [Al-Hakim] Our Beloved Prophet (sallallahu alaihi wa sallam) also said, “Renew your faith.” He was asked, “Messenger of Allah, how do we renew our faith?” He replied, “Say often: ‘There is no god but Allah.’” [Ahmad & at-Tabarani] Unfortunately, when it comes to iman, there are no shortcuts. You cannot increase your iman by bypassing the integrals of Islam, such as the prayer and the remembrance of Allah (subhanahu wa ta’ala). In reality, iman is maintained and strengthened by the outward forms of worship, and in turn, iman and Islam become the foundation of ihsan. Alhamdulillah, your recognizing the need to bring your life more in line with the teachings of Islam, and your seeking assistance are indications that the seed of iman is within your heart. However, as is the case with any seed, it must be nurtured, so it can grow and flourish. Remember, the arsenal of a Muslim is comprised of many tools, the most important of which is the salat (the five daily prayers performed in their prescribed times) and the remembrance of Allah, whether it is through dua, dhikr or reading Qur’an Allah (subhanahu wa ta’ala) says in Surah Al-Ankabut, “(Muhammad), recite to them what has been revealed to you in the Book and be steadfast in prayer; prayer keeps one away from indecency and evil. It is the greatest act of worshipping God. God knows what you do.” [Verse 45] And Allah (subhanahu wa ta’ala) says in Surah Ar-Ra’d, “Who have believed and whose hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah do hearts find rest!” [Verse 28] We would also encourage you to exert effort in these areas, as they will help you complete your daily acts of ibadat, and in turn help you strengthen your iman. These are recommendations and keep in mind that you can work toward them slowly. Our Prophet (sallallahu alaihi wa sallam) said, “The most beloved actions to Allah are those which are regular/consistent, even if they be few.” [sahih Bukhari & Sahih Muslim] Increase your knowledge of Allah (subhanahu wa ta’ala), His Names, His Attributes, His Prophet, and His Book. Attend a regular class at your local masjid. Having a sound understanding of your religion is imperative to strengthening your iman. Increase your good deeds and voluntary worship, as they are a means of drawing closer to Allah (subhanahu wa ta’ala). This could include voluntary fasting or prayers. Surround yourself with good company; this will be a positive outlet in your life and increase the likelihood of your performing good acts and avoiding sinful behavior. Turn to someone in your community who is knowledgeable in matters of the heart. They will be able to advise you on sound ways of strengthening your iman through dhikr and istighfaar. We would recommend http://www.islamicspirituality.org/ Insha’Allah, once you give the prescribed, obligatory acts their due importance and recognize their role as stepping stones in increasing your iman, you will see things fall into place. The other issues you mentioned, such as wearing hijab or being honest with your husband about your ups and downs, will become easier to confront and overcome. Lastly, we recommend seeing a qualified physician to help you positively deal with your medical issues. A sound body goes a long way toward a sound heart and mind. Answered by Umm Yusuf Abdul Sattar zamzam academy

Where the Witness of one Woman is Accepted As far as the witness issue and thus deficiency in intelligence is concerned, the ruling of two women witnesses is also found in the Qur’an in Surah Baqarah. It should be made clear that not in all matters is the witness of two women required. Such an issue on which there is Ijma’ where two women are required is the issue of financial transactions. This has been explained by Ibn Qudaamah in al-Mughni (Darul Fikr, Beirut, Lebanon; 1985, vol.10 pg 155-161) where he has also stated: قال القاضي: و الذي تقبل فيه شهادتهن منفردات خمسة اشياء: الولادة, و الإستسهال, و الرضاع, و العيوب تحت الثياب كالرتق و القرن و البكارة و الثيابة و البرص, و إنقضاء العدة “Qadhi said: And that in which the witness of only women of accepted is Birth, Crying of the Child at birth, Rida', 'Uyub under the clothes such as Ratq and Qarn, whether she is a virgin or not, Baras and the end of Iddah.” Thus it is seen that there are many such cases where man has no knowledge and the witness of a woman is accepted. As far as the issue of financial dealing is concerned, some have explained that it has to do with the weakness of the memory of woman in mathematical issues. Some neuro-psychiatrists have also expressed this but it should be know that one should not be in favor of trying to justify or express the wisdom of the laws of Shari’ah with the help of science. This is because science is not absolute but the Wisdom of Allah is Absolute. It should however be noted that this deficiency that the Hadith talks about is general and not all encompassing. Mufti ‘Aashiq Ilahi رحمة اللہ علیه writes in Anwarul Bayan (Darul Ishaat, Karachi, Pakistan; 2005, vol.1 pg 341): “This applies to general circumstances since there are many exceptions where women may possess stronger memories, are more intelligent or better able to express themselves than men.” Moreover, the Qur’an says in Surah Nur (24) verse 6-9: وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَاء إِلَّا أَنفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَوَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِن كَانَ مِنَ الْكَاذِبِينَ وَيَدْرَأُعَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَوَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِن كَانَ مِنَ الصَّادِقِينَ Those who accuse their wives (of adultery) while they have no witnesses except their own selves, then the evidence of one of them would be to swear four oaths by Allah that he is truthful,and the fifth (oath) that Allah‘s curse be on him if he is one of the liars.And it will remove the punishment from the woman if she swears four oaths by Allah that he (the accuser husband) is certainly one of the liars,and the fifth (oath) that Allah‘s wrath be on her if he is one of the truthful. In this example it is seen that a woman’s witness by Li’aan is enough to be accepted over the husband’s oath. Mufti Shafi’ Usmani رحمة اللہ علیه in Ma’ariful Qur’an (Maktaba e Darul ‘Uloom, Karachi, Pakistan; 2007, vol.6 pg 363) writes: “When a husband accuses his wife of adultery or refuses to own his child as being legitimate, and his wife refutes his allegation to be false, and claims for the punishment of false accusation of eighty stripes to be awarded to him, then the husband will be asked to produce four witnesses. If the husband produces four witnesses, then the wife will be awarded the punishment of adultery, and if he could not produce four witnesses, then they will be subjected to Li’aan, that is first the husband will be asked to testify four times with the wordings given in the Qur’an to the effect that he is honest, and the fifth time will say that if he was lying, then Allah’s curse be on him. If the husband hesitates from saying these words, then he should be arrested and asked either to swear by saying these words five times or accept himself to be a liar. Until he accedes to one of the two alternatives, he should not be released. If he accepts himself to be a liar, then he should be awarded the punishment of false allegation of adultery, but, in case he swears by repeating the required words five times, then the wife be asked to swear five times by uttering the words given in the Qur’an for this purpose. If she refuses to swear, then she should be put under arrest until such time that either she swears five times or accepts her guilt of adultery, in which case she will be awarded the punishment of adultery. In case she agrees to swear and utters the required words five times, then the process of Li’aan has been completed. This way they both have escaped the punishment in this world but in the Hereafter, the one who has lied will suffer the punishment, as Allah knows best who is the liar.” The suggestion that the woman is half a person, because of the requirement for two women as witness in some issues, is very incorrect. Firstly if woman was something inferior or degraded in Islam then there would not have been an issue where only a woman’s witness would suffice and as seen in the case above, given preference over the man’s witness. And if a woman is said to be half because of certain cases of witness, then where man’s witness is not counted, Islam did not even give that status of half a person to man. Additionally it can also be argued that normally two men are required to complete the requirement of witness in an issue but in the case of adultery the requirement is of four men. Then one should also say that man is half a person as well. Hence such arguments are baseless and do not have any ground to stand upon. By not making ‘equal’ the witness of one woman to one man in certain cases, there is yet wisdom of Allah. It is not easy to go through the process of being a witness, becoming an enemy of the person against whom one is becoming a witness and at times even travel from one city to another to give the shahadah. These are all stressful and difficult matters and Allah has relieved the woman from such difficulties otherwise it would have been obligatory for the woman to go through all such hurdles to give testimony as Allah says in the Qur’an in Surah Baqarah (2) verse 283: …وَلاَ تَكْتُمُواْ الشَّهَادَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ… “…Do not conceal testimony. Whoever conceals it, his heart is surely, sinful…” In another Hadith, in Muwatta Imam Malik as well as in Sahih Muslim, it is stated: حدثنا يحيى عن مالك عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن أبيه عن عبد الله بن عمرو بن عثمان عن أبي عمرة الأنصاري عن زيد بن خالد الجهني أن رسول الله صلى الله عليه وسلم قال ألا أخبركم بخير الشهداء الذي يأتي بشهادته قبل أن يسألها أو يخبر بشهادته قبل أن يسألها۔ موطأ مالك، كِتَاب الْأَقْضِيَةِ، بَاب مَا جَاءَ فِي الشَّهَادَاتِ Rasulullah ﷺ said, "Shall I not tell you who is the best of witnesses? The one who brings his testimony before he is asked for it, or tells his testimony before he is asked for it." – (Muwatta Imam Malik; Book of Judgments, Chapter of Testimonies) Another Hadith narrated by Abu Musa al-Ash’ari says, قال رسول اللہ ﷺ من کتم شھادة اذا دعی الیھا کان کمن شھد بالزور۔ جمع الفوائد بحواله طبرانی صفه ۲٦ جلد ١ Rasulullah ﷺ said, “Whosoever is called to give witness and then he conceals it, it is as if he has given false witness.” – (Jama’ul Fawa’id with reference to Tabrani, vol.1 pg 26) It is but for their ease and comfort that the responsibility of certain things are not put on their shoulders unless there is a necessity. Where the burden and responsibility is put on the shoulders of one man, there it has been divided among two women. Conclusion We live a short life in this world and have a limited amount of time to do good deeds to secure a place in Jannah with the Mercy of Allah. However, we spend that time dwelling over questions which have no productive effect on our deeds and in no way help us in the Hereafter. The history of Islam is full of women with great achievements in different fields. On the witness of one woman, ‘Ayesha رضی اللہ عنھا, we have a great many number of Ahadith on which many rulings of fiqh are based. Hasan al-Basri رحمة اللہ علیه narrated from his mother Khayrah رحمة اللہ علیھا, a woman. Al-Aqd ath-Thanein mentions Zulaykha bint Ilyas al-Wa’iz رحمة اللہ علیھا who narrated from the scholars of Makkah and earned dual blessings of worship and narration of Hadith. There are many such examples of great women in Islamic history who excelled in their fields. Our time should not be wasted on contemplating how the Hereafter will be. Its state will be seen once we are there but while we are here let us not waste time on asking the question ‘Who will be in Jannah or Jahannam?’ but let us all ask ourselves ‘Will I be in Jannah or Jahannam?’ Part of Article HERE

Allah loves: 1. Al-Muhsinun (the good-doers): “And spend in the Cause of Allah (i.e. Jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).” [2:195] “Those who spend (in Allah’s Cause) in prosperity and in adversity , who repress anger , and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).” [3:134] “So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds). Verily, Allah loves Al-Muhsinun (good-doers).” [5:13] “Those who believe and do righteous good deeds, there is no sin on them for what they ate (in the past), if they fear Allah (by keeping away from His forbidden things), and believe and do righteous good deeds, and again fear Allah and believe, and once again fear Allah and do good deeds with Ihsan (perfection). And Allah loves the good-doers.” [5:93] 2. Al-Muttaqun (the pious): “Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqun (the pious).” [3:76] “Except those of the Mushrikun (see V.2:105) with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfil their treaty to them for the end of their term. Surely Allah loves Al-Mattaqun (the pious).” [9:4] “How can there be a covenant with Allah and with His Messenger for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) except those with whom you made a covenant near Al-Masjid-al-Haram (at Makkah)? So long as they are true to you, stand you true to them. Verily, Allah loves Al-Muttaqun (the pious).” [9:7] 3. As-Sabirun (the patient): “And many a Prophet (i.e. many from amongst the Prophets) fought (in Allah’s Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allah’s Way, nor did they weaken nor degrade themselves. And Allah loves As-Sabirun (the patient).” [3:146] 4. At-Tawabin (those who repent): “They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers).” [2:222] 5. Al-Mutatahirin (those who purify themselves): “They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers).” [2:222] “Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure [i.e. who clean their private parts with dust (which has the properties of soap) and water from urine and stools, after answering the call of nature].” [9:108] 6. Al-Mutawakilin (those who put their trust in Him): “And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).” [3:159] 7. Al-Muqsitin (those who act justly): “(They like to) listen to falsehood, to devour anything forbidden. So if they come to you (O Muhammad صلى الله عليه وسلم), either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least. And if you judge, judge with justice between them. Verily, Allah loves those who act justly.” [5:42] “And if two parties or groups among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the Command of Allah. Then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are the equitable.” [49:9] Source

Female Leadership in Islam by Moulana Muhammad Karolia Introduction Female leadership is a question not unknown to the Muslim world. Although Muslim scholars have in the past discussed this topic, it first gained prominence in the twentieth century with the wake of the women's liberty movement. In recent years the question was further highlighted with the success of Benazir Bhutto in the 1989 elections in Pakistan and Khalida Zia in the 1991 election in Bangladesh. Recently some women in South Africa also embarked on a similar campaign claiming the right of leadership even in Salâh. This article is a study of the position of female leadership in the Shariah and will be followed by a discussion on women leading the Salâh and delivering lectures from the mimbar (pulpit). Can a Lady Rule a Country? Prior to Islam, women were among the most oppressed creatures in the world. Neither did they have any rights nor were they regarded as human-beings in many communities. Islam on the contrary, raised the social status of a woman and granted her many rights ranging from inheritance to the basic necessities of everyday-life. Regarding these rights Allâh Ta'âla says in the Qurân: "And women have rights similar to the rights against them (i.e. the right of men) according to what is equitable and men have a degree over them." [bAQARAH: 228] Mufti Muhammad Shafi Saheb (RA) explains this verse: "The rights of women that men are responsible for are compulsory just as the rights of men that women are responsible for are compulsory. The right of both (men and women) have been given the same ruling ...... it is not necessary that the rights of both take the same form. Instead, if women are responsible for a specific duty then so are men. Household matters, training and looking after the children are the responsibility of the women whereas men are responsible for earning a living so that they may fulfil the needs of women (their wives). It is a lady's duty to serve and obey her husband and the mehr (dowry) and expenditure of the women is the husband's duty. (In short, even though each have different rights over the other, the rights of both are incumbent.....) There is however one quality on accord of which man have superiority over women. This is why Allâh Ta'âla, at the end of this verse says: "and men have a degree over them." Mufti Shafi (RA) thereafter explains that this degree of superiority that men have over women is explained in the verse: "Men are overseers of women because Allâh Ta'âla granted virtue to some of them (i.e. men) over others (i.e. women) and because of their spending from their wealth." [NISâ 34] Shaikh Muhammad Rashid Rida offers a similar explanation: "...... the lady equals the man in all rights (i.e. in the ruling of all rights) except one which Allâh refers to in the sentence 'and men have a degree over them.'" This degree is explained in the verse "men are overseers .....". (Huqooq-un-Nisâ fil Islâm) It is therefore necessary that we now focus our attention on this verse of the Qurân in the light of some acclaimed commentators of the Qurân. "Men are Overseers of Women" Allamah Ibn-ul-Arabi (RA) comments on this verse: Before considering Maulana Shabbir Ahmed Uthmani's (RA) commentary, it is necessary that we first refer to the verse: The meaning of this verse is: I have made men overseers of women because I have granted the former superiority over the latter. This is due to three reasons viz. perfect understanding perfection of deen and obedience in jihad and commanding the good and forbidding the evil etc. This has been explained by Nabi sallallahu alaihi wasallam in an authentic Hadith: "I have not seen any one of deficient intellect and deen who is more destructive to the intelligence of a cautious man than you women." The women asked: "Why is that, O messenger of Allâh?" He replied: "Do you not spend a few nights without performing salâh and without keeping fast? This is the deficiency of her deen and the testimony of one of you equals half the testimony of a single man - this is the deficiency of her intellect. "... so that if one of the two women errs, the second would remind her". (Al Baqarah, verse 281) His spending on her in the form of dowry and other expenditure. (Ahkâmul Qurân, verse 1, pg.416) Allamah âlusi (RA) writes in the commentary of this verse that it is the quality of men to oversee the affairs of women just as the rulers oversee their subjects by commanding them to do good etc. This ruling is attributed to two reasons: one being wahbi (this is granted solely by Allâh) and the other Kasbi (i.e. achieved on account of his action): because Allâh has granted him superiority as has been narrated (in the Hadith) that women are deficient in intellect and deen and men are the opposite, that is why risalat (prophethood), imamat-e-kubra and sughra (major and minor leadership), Adhân, Iqâmat, khuthba etc. are confined to men. (meaning that only men were Rasuls and Nabis and only man can rule, lead the salâh etc.) because men bear the expenditure of women. (Ruhul Ma'âni, vl.5, pg.23) Hafiz Ibn Katheer (RA) narrates on the authority of Imam Ahmad and Imam Tirmidhi that Umme Salmah (RA) said: "O Messenger of Allâh! The men wage Jihad whereas we (women) do not and we receive half the inheritance." (i.e. blood-brothers receive double the share of blood sisters). Thereafter the verse "And do not covet......" was revealed. (Ibn Katheer vl.1, pg.498) "And do not covet that which Allâh favours some of you with over others - men will receive the reward of what they earn and women will receive the reward of what they earn. And ask Allâh of his bounty. Verily Allâh has full knowledge of all things." [An Nisâ - 32] This verse would therefore mean that when Allâh has granted some of mankind (i.e. men) virtue over others (i.e. women) by means of certain actions, then it is incorrect to covet the favour of Allâh on them because each of them will be rewarded according to his actions. Envy and complaining is of no avail. On the contrary, it would be most beneficial to ask Allâh for more reward for one's actions. Complaining and envy yield no reward. However all good actions yield reward. Verily Allâh has knowledge of everything and knows fully well the wisdom in specifying certain actions for man only. He knows best which actions are appropriate for men and which are appropriate for women. Commenting on the verse "men are overseers....." Maulana Shabeer Saheb Uthmani (RA) writes: "It was mentioned in the previous verse that the rights of men and women have been given full consideration. Had their rights been given a different consideration (women's right were not considered fully as men's rights) women would be justified in complaining. This verse now explains that men have a status higher than women, women cannot complain because the difference of rules (regarding men and women) that result on accord of this additional degree of men is in total agreement with divine wisdom.....". (Tafsir-e-Uthmâni Pg.128) Summary Just a few commentaries of the verses concerned have been mentioned above. Many other commentators have elucidated the meaning of these verses in a similar manner. The above discussions may be summarised in the following points: Although both men and women have rights upon each other that are compulsory, their rights do differ in many situations. Men have an additional right over women - they are their overseers and guardians. There are two reasons due to which men have been given this additional right over women.Firstly, they have to give the women their dowries and they are responsible for all their expenses. Secondly,Allâh granted man this favour when creating him, women had been created as the weaker sex. Besides, women experience monthly menstrual periods due to which they are unable to perform salâh and fast during that period. Thus the hadith has classified her as deficient in deen. The hadith has in a similar vein regarded her as deficient in intellect because the Qurân has regarded the testimony of one lady equal to half the testimony of a single man. (see Al-Baqarah, verse.282) Since the rights of women have been given the same amount of importance and consideration as the rights of men, women should not complain of men having an additional right over them. If they do, they would be questioning the wisdom of Allâh. Conclusion It may thus be concluded that although men and women are equal in that both have rights, they do not have the same rights. Among the sole rights of a male is that he is always the head of a family since he is the guardian of the women. Leadership of a country is in a similar vein the sole right of men. Most commentators of the Qurân have explained the verse under discussion that just as men only rule a country, lead the salâh etc. only men can be the head of a family. A few examples are: QURTUBI "..... and the judges, rulers and mujahideen are among the men and this is not found among the women." (Qurtubi, vl.5, pg.168) IBN KATHEER "..... that is why nubuwat is reserved for men just as rulership ....."(Tafseer Ibn Katheer vl.1, pg.503) BAIDAWI " .... that is why nubuwat (prophethood), leading the salâh, leading a country and establishment of other sha-âir (distinguishing features) of deen (e.g. adhân, iqamah) are confined to men only. (Tafseer al Baidawi Pg.111) In short, this verse has encompassed a major reason why women cannot rule in the Shariah. Just as she cannot lead a home, she cannot lead a country. Another Verse from the Qur'ân Describing women, Allâh Subhanahu Ta'âla says in the Qurân: "Is then one brought up among trinkets and unable to give a clear account in a dispute (to be associated with Allâh). (Az-Zukhruf: 18 ) i.e. women are normally brought up in decoration and adornment and are always occupied with jewellery. This is a proof of deficient intellect and understanding (because true beauty is the beauty of the Akhirah) and due to a weak understanding, women are unable to express themselves clearly when debating." (Tafseer-e-Uthmani pg. 652) This verse substantiates the claim that women are physically weak and unable to fulfil the duties of leadership. It has thus been made the right of men only. Hijâb and Female Leadership Hijâb is generally understood to mean the donning of a veil. This is however incorrect. The scholars of Islam have included the following verses in the discussion of hijâb: "And stay in your houses. And adorn not yourselves with the adornment of the time of Ignorance." (Al Ahzâb: 33) "And when you ask of them (wives of Nabi Sallallahu alaihi Wasallam) anything, then ask them from behind a curtain." (Al Ahzâb: 53) ".... therefore be not soft of speech, lest he in whose heart is a disease, aspire (to you) but utter customary speech." (Al Ahzâb: 32) "O Nabi! Tell your wives and daughters and the women of the believers to draw their jilbâbs (a special cloak that covers the entire body) close around them ...." (Al Ahzâb:59) "And they (the women), should not stamp their feet so as to reveal their hidden adornment." (An Nur:31) From these verses, the following rules of hijâb may be deduced: The lady should at all times remain in her home. If due to any shar'ie necessity (eg. Haj, visiting her parents, visiting the ill etc.) (Ruhul Ma'âni vl.22 pg.6) then she should cover her entire body including the face. She has to communicate with men from behind a curtain. She must not lower her tune when speaking with strange men. She should not walk in such a manner that would attract the attention of men. Intermingling of the sexes is prohibited in Islam. Besides these, it has also been established from the Hadith that a lady cannot travel further than 77 kilometers without a mahram (any such male relative with whom marriage is prohibited). (Tirmidhi Vl.3 pg.472) It is clear from the above that the implications of Hijâb are in direct conflict with the duties of leadership. In order to ensure the welfare of his subjects, the leader has to leave his home daily, meet and consult with people (men in particular) and travel to various parts of his country and sometimes to other countries as well. These cannot however be achieved if a lady has to be the ruler and at the same time observe the rules of hijâb. It is on this accord that Shariah has prohibited female leadership. Warning of Rasulullah sallallahu alaihi wasallam A female leader would either be contravening the rules and regulation of Hijâb or neglecting the welfare of her subjects. Thus Rasulullah sallallahu alaihi wasallam said: "A nation that has entrusted its affairs to a woman can never be successful."(Bukhari vl.5, pg.136, Bukhari vl. 4 Page 97, Nisai vl. 8 Page 227, Tirmidhi vl. 5 Page 457) Imam Tirmidhi (RA), after narrating this hadith, says: "This is a sound and authentic hadith." In another hadith we read: "Men are destroyed when they obey women." Hakim (RA) writes that the chain of narrators is authentic and Hafiz Dhahabi (RA) has also agreed that this hadith is authentic. (Quoted by Ml. Y.Ludhyanwi on the authority of Mustadrak Hakim, vl.4, pg.291) Rasulullah sallallahu alaihi wasallam also said: "When your rulers are the best among you, your wealthy are generous, and your matters are decided by mutual consultation, then the surface of the earth is better for you than the belly of the earth. However, when your rulers are the worst among you, your wealthy are miserly and your matters are in the hands of your women, then the belly of the earth is better for you than its surface." (Tirmidhi vl.4, pg.459) Commenting on the quality of this hadith, Imam Tirmidhi writes: "This is a Gharib Hadith (i.e. a hadith that had been narrated by only one person in each era until the codification period) - we do not know it except from Salih-al-Murriy. There are some strange facts in the narrations of Salih in which he is unique (mutafarrid). He is however, a pious man." Nevertheless all scholars of Islam; commentators of the Qurân, Hadith and jurisprudence have, on the basis of the Hadith "A nation will never be successful ...." unanimously agreed that female leadership is not permissible in Islam. Some Quotations The reader has already seen the opinions of some leading commentators of the Qurân (âlusi, Ibn Katheer, Baidawi and Qurtubi). Here are a few more quotations from the writings of other scholars: Hafiz Ibn Hajr (RA) and Hafiz Badruddin Aini (RA) write in their respective commentaries of Bukhari: "There is proof in this hadith that a lady cannot be appointed to the office of leadership or as a judge." (Fathul Bari vl.8 pg.129) Qadi Abu Bakr ibn ul-Arabi (RA) writes in his commentary of Tirmidhi: "This proves that only men may be appointed as leaders (rulers). There is a consensus that women have no right to rulership." (âridatul Ahwadhi vl.9, pg 119) Allama Shawkani (RA) writes in the commentary of this hadith: "In it is a proof that women do not qualify for any sort of leadership. It is not permissible to make a lady the leader because it is compulsory to abstain from anything that will result in failure." (Naylul Awtâr vl.8, pg 298) Qadi ibn-ul-Arabi (RA) writes again in Ahkâm-ul-Qurân: "This is clear proof that a lady cannot become the khalifah (leader of the Muslim state) - There is no difference of opinion in this matter." (Ahkâmul Qurân vl.3,pg.29) Allamah Mawardi (RA) and Shah Wali-ul-llah (RA) have listed "Zukoorah" as an essential requirement of a Muslim ruler." (Hujjatullah-ul-Balighah Vl. 2 Page 396,Izalatul Khifa Vl. 1 Page 19, Shâmi Vl. 1 Page 548) Allamah Shami explains: ".... because women have been commanded to remain in their homes, their condition is therefore based on remaining concealed ...." (Shâmi vl.1, pg 458) Qurtubi, after listing "being a male" as one of the necessary conditions of a ruler says: "They are unanimous that it is not permissible for a lady to become a leader." (Tafseer Qurtabi, vl.1 pg.270) Imam Baghawi after quoting the hadith "A nation can never be successful ...." says that it is an authentic hadith and thereafter comments: "They have unanimously agreed that a lady neither has the ability to become a leader nor a judge because it is necessary for the leader to leave his home in order to establish jihad and see to the matters of the Muslims. Similarly the judge has to leave his home in order to pass judgement in arguments. A lady is however "Awrah" (something that must be concealed) and cannot (unnecessarily) leave. Because of her physical weakness, she is unable to see to most matters of the Muslims. A woman is also deficient whereas leadership and passing judgement are among the greatest appointments. (Sharhus Sunnah vl.10, pg.77) NB: An extremely important point is made in the above quotations: There is "ijmâ" (consensus of opinion) among the ummah that female leadership is not permissible. Ijmâ is the third most important source of Islamic law and cannot be opposed. Consider the Following: Protagonists of female leadership should consider the following: The messengers of Allâh were always men. Never was a lady deputed as a Rasul or Nabi. "And We have not sent messengers before you except that they were men." [Al-Ambiyâ: 7] Nabi sallallahu alaihi wasallam had during his lifetime despatched many jamâts (for the sake of da'wah and jihad etc.) but never did he appoint a female as ameer of any of these jamâts. (Fatawa Mahmoodia, vl.10, pg.129)NB: The scholars have enumerated approximately 60 jamâts of this nature that were despatched by Nabi sallallahu alaihi wasallam. (Zadul Ma'âd vl.1, pg. 129) These jamâts are normally referred to as Sarâya by the historians. Nabi sallallahu alaihi wasallam had on many occasions personally led military expeditions. On such occasions he would leave a deputy to see to the matters of the women, children, aged and ill people that were still in Madina. For example, he made Hazrat Ali (RA) his deputy at the time of Tabuk and Abu Lubâbah bin Abdul Munzir at the time of Badr. These deputies were however never women. (Fatawa Mahmoodia vl.10, pg.129, Zâdul Ma'âd vl.3, pg.172 & 529) Nabi sallallahu alaihi wasallam had four muazzins - Hazrat Bilal, Hazrat Abu Mahdhoorah, Hazrat Abdullah ibn Umme Maktoom and Sa'd al-Qurdh. ( Fatawa Manmoodia, vl.10, pg.127; Zâdul Ma'âd vl.1, pg.124)None of them were women, and it has never been narrated from the salaf (pious predecessors from the Sahâbah, Tabieen and Taba-Tabieen) that women may give Azân. On the contrary, jurists have regarded it as makrooh. (Durrul Mukhtâr, vl.1, pg.392) In a similar manner the duties of iqamat, khutbah of jumuah and the eids, imamat of salâh etc. can only be fulfilled by men.(Fatawa Mahmoodia, vl.10, pg.125/6) Besides ruling a country, standing as a candidate in a political party, leading any other movement or organisation and becoming a member of a masjid or madressah committee are also not permissible for a lady because: these are not her functions in society, if she does engage herself in such activities, she would be contravening the rules of the Qurân and Hadith regarding hijâb and female leadership. "Bilqees: The Queen of Saba" Protagonists of female leadership normally justify their claim with an analogy of Bilqees of Saba - whose story is mentioned in the Qurân (Al Naml 20-24). This analogy is however very strange and can in no way substantiate their claim, because: Bilqees was a disbeliever at that time as is clear from the verses: "I found her and her nation prostrating to the sun ...." [Verse 24] "Verily she was of a disbelieving people". [Verse 43] Later, with the invitation of Hazrat Sulayman (Alaihis salâm) she brought Islam. She said: "Oh my Rabb! Verily I have wronged my soul and I have surrendered with Sulayman to Allâh, Rabb of the worlds." [Verse 44] After embracing Islam, she also surrended her kingdom to Sulayman (AS) as was the order of Sulayman (AS). This is apparent in the following verse: He said: "Do you give me abundance in wealth .... go back to them, for we will most certainly come to them with such armies that they will not be able to oppose, and we shall expel them in disgrace and they will be humbled." [Verse 37] There is thus no indication in the narrative that Sulayman (AS) had approved of and permitted her to continue ruling her kingdom. It is sometimes argued that after Bilqees brought Imân, Sulayman (AS) married her and therafter sent her to rule Yemen. This argument is however incorrect because it is based on very weak Israeli narrations and besides being weak, these narrations are very contradictory. While some say that after marrying Bilqees, Sulayman (AS) kept her with him, others say that he sent her to rule over Shâm (Syria). Allamah Qurtubi (RA) has in his tafseer also declared all these narrations as incorrect and unreliable. (Awrat ki Serbarahi by Ml.Y. Ludhyanwi pg.33 and Mufti R. Uthmani - Al Farooq Arabic Quarterly, Rabiul Awwal 1410-1989) The legislation of the previous ambiyâ is not necessarily a proof. The shariah of the previous ambiyâ can only be regarded as a valid argument if there is no verse of the Qurân or hadith contradicting it. We have however already seen that the Qurân, hadith and Ijm (consensus of the Ummah) do not permit female leadership. (Ibid) Mufti Muhammad Shafi (RA) writes in Ahkamul Qurân: "If it is argued that the trend in the Qurân is to boldly refute any evil action of the Kuffar that the Qurân quotes and (the absence of any refutation in these verses indicate permissibility), then our reply is: Firstly: The generality of the claim is not known (meaning this is not an established fact). Secondly: it is not necessary that such an act be refuted in the very same verse that discusses it. It will suffice if such an act is refuted in some other place (in the Qurân) or in any other shari proof. Thus if female leadership has been refuted in the Hadith of Bukhari, it would be sufficient explanation of it's evil (and impermissibility)." (Ahkâmul Qurân vl.3, pg.29) Hadhrat Aisha (RA) and the Battle of Jamal (The Camel) Protagonists of female leadership substantiate their claim from Hazrat Aisha's (RA) participation in the Battle of Jamal. Hazrat Uthmân (RA) had been murdered just after the days of Tashreeq. The wives of Rasulullah sallallahu alaihi wasallam had, after completing the rites of Haj just left Makkah Mukarramah on their return journey to Madinah Munawwarah. Upon receiving the news of the murder of Hazrat Uthmân (RA) they changed the direction of their journey and returned to Makkah. The Muslims at that time were in utter turmoil. Hazrat Ali (RA) had taken the bay'at (pledge of allegiance) from the people of Madina and the assassins of Hazrat Uthmân (RA). He felt that it would be more appropriate to allow the turmoil and confusion to settle and thereafter avenge the blood of Hazrat Uthmân. Others however differed and thought it of greater importance to first avenge the blood of the assassinated Khalifah. Thus, a group of senior Sahabah (RA) including Hazrat Talha and Hazrat Zubair gathered in Makkah and persuaded Hazrat Aisha (RA) to use her influence as Umm-ul-Mu'mineen to help them unite the Muslims and therafter demand the requital of the blood of Hazrat Uthmân (RA). Hazrat Aisha agreed and it was decided that they would proceed to Basrah. The rest of the wives of Rasulullah sallallahu alaihi wasallam refused to join Hazrat Aisha (RA) and returned to Madina. Although Hazrat Hafsah (RA) agreed with Hazrat Aisha (RA), her brother, Abdullah ibn Umar (RA) did not allow her to join the campaign to Basrah. (Summarised from Al Bidayah wan Nihayah vl.7,pg.230) A closer study of the battle of Jamal and the events leading to it (most of which were mentioned above), would reveal the futility of justifying female leadership from it because: Hazrat Aisha (RA) was not the leader of the army. Neither at the time of suggesting that she accompany the army did they consider making her their leader nor later during the cause of the expedition was she regarded as their leader. Hazrat Talha and Hazrat Zubair had asked her to accompany them so that she could use her influence to convince the masses of the nobility of their cause. This is why the rest of the wives of Rasulullah sallallahu alaihi wasallam were also requested to accompany the expedition and Hazrat Hafsah (RA) had even accepted the request. Neither was Hazrat Aisha (RA) intending to capture the khilafat from Hazrat Ali nor were Hazrat Talha and Zubair (RA) intending to do so. They were only demanding that the assassins of Hazrat Uthmân be brought to task. (Fathul Bari vl.3, pg.56) In fact they had barely thought of meeting the forces of Hazrat Ali (RA) on the battle field. Allamah ibn Taymiyyah (RA) writes: "Neither did Hazrat Aisha (RA) fight (in the battle) nor did she leave (her home) in order to fight. She had only intended to create peace among the Muslims and thought that the Muslims would benefit by her leaving (for Basrah etc.) .... They did not have any intention of fighting on the day of Jamal. The battle however took place without their choice. Because when Hazrat Ali and Hazrat Talha and Hazrat Zubair (RA) had negotiated and agreed on re- conciliation and that after they had settled they would seek the assassins .... The assassins therefore feared that Hazrat Ali would agree with them (Hazrat Zubair etc.) to capture them, and they therefore captured the camp of Hazrat Talha and Hazrat Zubair (RA). They thought that Hazrat Ali had attacked them and in defence attacked the camp of Hazrat Ali. Hazrat Ali (RA) thought that Hazrat Talha and Hazrat Zubair had attacked him and retaliated in defence. The battle thus occurred without their choice. Hazrat Aisha (RA) was seated (on the camel) - neither did she fight nor did she command anyone to do so. (Quoted by Ml.Y. Ludhyanwi on th authority of "Minhâjus Sunnah" pg.185, vl. 2) Many Sahabah (RA) disagreed with her participation in the campaign. Many had written to her expressing their dissatisfaction. Hazrat Umme Salma (RA) wrote her a lengthy letter admonishing her: " ..... Had Rasulullah sallallahu alaihi wasallam known that women are able to endure (the difficulties of) jihad, he would have entrusted you! Do you not know that he (Rasulullah Sallallahu alaihi Wasallam) had prohibited you from travelling in the cities? Verily the pillar of deen neither remains firm with women nor wealth and it cannot be repaired by women if it has to crack (break). The jihad of women is the lowering of the gaze and the drawing of the hem and the intending of modesty. What would you say to Rasulullah sallallahu alaihi wasallam if he has to object to some of these mistakes - sitting on a camel travelling from place to place? I take an oath that if it has to be said to me: "O Umme Salmah! Enter Jannah! I would be ashamed to meet Rasulullah sallallahu alaihi wasallam while I had torn a veil (barrier) he had placed over me. Therefore make it your veil (barrier) also ...." (quoted by Mufti R.Uthmani from Al Aqdul Fareed vl.5,pg.66) Hazrat Aisha (RA) had written a letter to Zayd bin Suhan encouraging him to join Hazrat Talha and Zubair and if he disagrees, he should dissuade the masses from joining Hazrat Ali (RA). He replied: ".... Verily I am your loyal son. If you leave and return home, (then I will obey you) otherwise, I would be the first to oppose you." He also said: "May Allâh have mercy on Ummul-Mu'mineen. She has been commanded to stay in her home and we have been commanded to fight ....". (Ibnul Atheer vl.3, pg.216) Hafiz Ibn Hajar (RA) narrated that after the battle, Ammar Bin Yasir (who was from Hazrat Ali's camp) said to Hazrat Aisha (RA): "How distant is this journey from the command that was imposed on you!" (referring to the verse: 'And remain in your homes'). She replied: "Are you Abul Yaqdhan?" He replied in the affirmative, upon which she said: "In the name of Allâh, ever since I know, you always speak the truth." He said: "All praises are due to Allâh who has decided in my favour on your tongue." (Fathul Bari vl.13,pg.58) Hazrat Aisha (RA) later regretted joining the expedition to Basrah as is clear from the above narration. Later in her life she would say: "I wish I had stayed behind just as others (from the Ummahat-ul-Mumineen and many Sahabah) had stayed behind ....". (Fathul Bari vl.13,pg.55) "I wish I were a fresh twig and I had not undertaken my journey ..." It is narrated that whenever Hazrat Aisha used to read the verse "And remain in your homes," she would cry so excessively that her veil would become soaked. (Quoted by Mufti R.Uthmani-Al Farooq Quarterly - Siyar A'lam un Nubala vl.8,pg.80) Can a Lady Lead the Salâh? The Fuqaha (Muslim jurists) have discussed two types of Imamat viz: Imamat-e-Kubra: Major leadership, referring to the leading of a country. Imamat-e-Sughra: Minor leadership, referring to the leading of the Salâh. Just as the shariah has reserved imamat-e-kubrah for men only, it has reserved imamat-e-sughra for men only. (Some jurists have permitted female imamat of the Salâh when the congregation is purely female. This will be discussed later Insha-Allâh). Women Leading Men in Salâh Most, if not all fuqaha (Muslim jurists) are of the opinion that women cannot lead men in salâh. If any man performs his salâh behind a female imam, his salâh would be null and void. Below are the opinions of each of the four madhahib. Hanafi Madhab - "And it is not permissible for men to follow a lady in salâh." (Hidayah vl.1. pg.209) Shafiy Madhab - "And a male following a lady (in salâh) is incorrect."(Minhâj:Allamah Nawawi vl.1, pg.241) Maliki Madhab - "Salâh will therefore not be correct behind a lady (imam)."(Bulghat-us-Salik: Allamah Sâwi vl.1.pg.146) Hambali Madhab -"It is not correct in the opinion of the general fuqaha, for a man to follow a lady (in salâh)."(Al Mughni: Ibn Qudamah vl.2, pg.199) Ibn Rushd-al-Qurtubi writes: ".... The jamhoor (general majority) are of the opinion that it is not permissible for her to lead the men in salâh ...." (Bidayatul Mujtahid vl.1, pg.105) Why Can She Not Lead the Men in Salâh? Nothing has been narrated regarding this from Rasulullah sallallahu alaihi wasallam or the Sahabah (RA) or the Tabi-een. Had it been permissible, it would have definitely been recorded in the books of Hadith and Fiqh. (Bidayatul Mujtahid vl.1,pg. 105 & As Saylul Jarrar vl.1, pg.250) On the contrary Rasulullah sallallahu alaihi wasallam had commanded the women to stand at the rear of the congregation (if they do attend the congregational salâh). The reason being that women are to be hidden and have been commanded to observe hijâb. If men have to follow a lady imâm in salâh, they would have to stand behind her. This is in total contrast with the rules of hijâb. (Bidayatul Mujtahid vl.1,pg. 105 & As Saylul Jarrar vl.1, pg.250) A hadith has been narrated regarding women standing at the rear of the congregation: "Place them in the rear as Allâh has placed them in the rear." (Nasbur Rayah vl.2, pg.36 - quoted from Musannaf Abdur Razzâk- although this hadith is mawqoof, (the chain of narrators terminates on Hadhrat Ali radhiallah anhu, the fact that man should occupy the first rows, thereafter the children and behind the children the women is established from other authentic ahâdith - see Bukhari vl.1, pg. 211) Rasulullah sallallahu alaihi wasallam said: ."... and a lady should not lead a man in salâh ...." (Sunan Ibn Majah vl.1,pg.250) The generality of the hadith "The nation that has entrusted it's affairs to a lady cannot be successful," demands that women do not qualify to be entrusted with any sort of leadership duties. Salâh is the most noble and important matter of the Muslims. Can we entrust it to a lady and hope for success? (As Saylul Jarrar - Allamah Shawkani vl.1,pg.250) Ibn Qudamah Al-Maqdisi (RA) after explaining the opinion of the majority writes that some Hambali scholars are of the opinion that "it is permissible for her to lead the men in taraweeh salâh (but) she will stand behind them. It (lady leading the taraweeh) will be permissible because of the narration of Umme Waraqah (RA) that Rasulullah sallallahu alaihi wasallam had appointed a muezzin for her who would given azân for her and He commanded her to lead the people (ahl) of her dâr (house) - Abu Dawud has narrated this hadith. (See Abuj Da'ud vol.2 Page 161 Beirut). Ibn Qudamah however disagrees with these Hambali scholars and refutes their claim explaining that Rasulullah sallallahu alaihi wasallam had only permitted her to lead the women of her home (nisâ-e-ahle-dâriha) - this is how Dâr-Qutni has narrated this hadith. When an addition of this nature is narrated, then it is compulsory to accept it. Had the extra word 'Nisâ' (women) not been narrated, there would have been some possibility of substantiating one's claim from this hadith. Besides, this hadith does not pertain to Taraweeh or any other nafl or sunnah salâh because the hadith also says that Rasulullah sallallahu alaihi wasallam had appointed a muezzin to call the azân for her. Azân is not called out for nafl or sunnah salâh. It is only called for the fardh salâhs. (Al Mughni vl.2,pg.199) There is however no difference of opinion even among the Hambali Fuqaha that women cannot lead men in fardh salâh. This hadith is therefore referring to a purely female congregation only. Apart from the jamhoor (majority), Abu Thour and Tabri have allowed women to lead the salâh even it there are men in the congregation. Ibn Rushd said that they have based their claim on the hadith of Umme Waraqah.(Bidayatul Mujtahid vl.1,pg.105) Ibn Qudamah's explanation of the hadith however leaves no doubt that they have erred. Other than Abu Thour and Tabri, the entire ummah has 'ijmâ' (unanimous agreement) that women cannot lead men in salâh. Can a Lady Lead a Purely Female Congregation AHNâF: If a lady leads the salâh of a purely female congregation, then salâh will be correct. It is however makrooh tahrimi for women to form their own congregation. (Hidayah vl.1,pg.305; Bada'i-us Sanai vl.1,pg.157) MâLIKIYYA: A lady can in no circumstance be the Imam even if the congregation be entirely female. The salâh of even a lady behind a female imâm is invalid.Bulghatus Salik vl.1, pg.146; Ashalul Madarik, vl.1,pg.241) SHAWâFI: A lady can be the imam of a purely female congregation. In fact it is mustahab for them to form their own congregation. (Al Mughni vl.12,pg.199; Bada-i vl.1,pg. 157) HANABILA: The salâh of a lady behind a lady imâm is permissible. There is however difference of opinion regarding women forming their own congregation (behind a female imam). (Al Mughni l.12, pg.199) The Shafi and Hambali scholars substantiate their opinion with the hadith of Umme Waraqah (RA) that was mentioned earlier. It is similarly narrated that Hazrat Umme Salmah (RA) and Hazrat Aisha (RA) used to lead the women in Salâh. (Musannaf Ibn Abi Shaybah vl.2, pg.88-89) While it is narrated from Hazrat Ali (RA) that "a lady cannot be an imâm"(Ibid) and from Nafi (RA) that: "I do not know that a lady can lead the women in salâh"(Ibid), Hanafi Scholars also explain that when a lady does lead a purely female jamât, she has one of two options: She stands in front of the first row (just as a male imam would do). This is however makrooh because it is contrary to the spirit of Hijâb. She could stand in the middle of the first row (as Hazrat Aisha and Hazrat Umme Salmah did). This however is also makrooh because it is wajib (necessary) in a congregational salâh that the Imam stands a little in front of the first row. (Fathul Qadeer vl.1, pg.306) Hanafi Fuqaha therefore explain the ahadith of Umme Waraqah, Aisha and Umme Salmah (RA) as mansukh (abrogated). Although Sheikh Kamal Ibn Humâm has after critically discussing the possibility of abrogation concluded that purely female congregations are makrooh-e-tanzihi, the general body of Fuqaha-e-Ahnâf regard it as makrooh-e-tahrimi. The fatwa (preferred verdict) is also on tahreem (prohibition)."And a purely female congregation is makrooh-e-tahrimi, even though in taraweeh."(Durrul Mukhtar, vl.1, pg.528) Can a Women Deliver a Lecture from the Mimbar? A few verses of the Qurân regarding hijâb have been previously mentioned under the caption "Hijâb and female leadership." Among these verses were: "And stay in your houses and do not make a dazzling display like that of the former times of ignorance." (Al Ahzâb:33) This verse implies that it is necessary for a woman to remain in her home at all times. She may only leave her home on account of a shar'ie necessity. (eg. Haj, Umrah, visiting the ill and visiting her parents etc.)(Tafseer Ibn Katheer,vl.13,pg.491). Going to the musjid in order to perform salâh is not acceptable in the light of the general opinion of the Sahabah and the Ulama of Islam. A lady that leaves her home in order to deliver a lecture to a mixed gathering of men and women (from the mimbar) would firstly be contravening this important principle of the Shariah. In another verse Allâh Ta'âla says: "And when you ask them of anything, then ask it of them from behind a curtain." (Al Ahzâb:530 "... therefore be not soft in speech ..." (Al Ahzâb:32) These verses imply that if a lady has to communicate with a strange man while at home, then this communication should be from behind the curtain. (i.e. the lady should not be seen at all) and when speaking she should not speak in a lowered tone. In yet another verse Allâh Ta'âla says: "Oh Nabi! Tell your wives and daughters and the women of the Believers to draw over them their jilbâb." (Al Ahzâb:59) ii.e. If due to any necessity a lady is compelled to leave her home, she should cover herself with the jilbâb. The jilbâb is a large sheet that extends from above the head to the feet including the face. (in other words she is commanded to cover the entire body including the face).(Ibn Katheer vl.13, pg.526) (There is consensus of opinion that the face must also be covered in times of evil and corruption.) A lady that delivers a lecture from the mimbar is unable to fulfil the demands of the above-mentioned ayât and her action is contrary to the spirit of Hijâb. In a purely female congregation two, the lady imâm stands in the middle of the first row and not ahead of the first row as a male imam would do. (Musannaf Ibn Abi Shaybah vl.2,pg.88/89 ; Hidayah vl.1,pg.306 ; Al Mughni vl.2,pg.2) In view of the above, it is not permissible for a lady to deliver a lecture from the mimbar. Rasulullah sallallahu alaihi wasallam said: "A lady is 'AWRAH' (something to be concealed). Thus when she leaves, shaytân stares at her."[Tirmidhi Pg. VI] Published by: Madrasah Arabia Islamiah, Azaadville Source

The following is from the forward of the book: "The Wisdom Behind the Commands of Islam" by Shaykh Ashraf `Ali Thanwi Praise belongs to Allah and blessings be on his Messengers. It is my firm belief that commands of Shari`ah are known to be true from the texts of Shari`ah itself. There is no need to investigate the wisdom behind them in order to obey them. If anyone makes knowledge of the wisdom of a condition for his obedience, he is actually being rebellious to the Holy Prophet, may Allah bless him and grant him peace. We may take the example of a king or government, unless he is told why those commands were issued; such a man will be termed a rebel and proceeded against. Then, how can anyone say the same thing for the noble words of the Messenger of Allah? We should have no doubt, therefore that the commands of Shari`ah must be obeyed simply because they are part of the Shari`ah. At the same time, there is no doubt whatsoever that there are points of wisdom and deep significance in those commands. So, though our obedience must not be conditional to awareness of the wisdom and significance, yet it is sometimes helpful to satisfy some inquisitive temperaments to gain insight into the wisdom behind these commands. The firmly believing worshippers do not need to know the background but certain weak minds find that the knowledge is a convincing motivation to submission. (In the present times there is an abundance of people of such a disposition.) It is because of this reason that we find the fine points and deep insight in the writings and sayings of great scholars like Imam Ghazali, Khattabi, Ibn `Abdis Salam and others. Modern education, however has changed the outlook of people and many of them make it a point to investigate the reasons for the commands. Although the true remedy is to discourage them from probing into the wisdom of every command (because sometimes this tendency is harmful too) yet it is known from experience that, except for the sincere students, the common people do not need the advice. This tendency has led some scholars to dwell on this subject and offer their explanation to satisfy the curiosity of the common people. If they had respected the limits of Shari`ah, then they would have considered their efforts enough and not felt it necessary to produce a fresh explanation. However, most of these efforts showed lack of true knowledge or its application and a plethora of baseless and perverse imagination and application of personal whims. Thus, they trespassed the limits of Shari`ah. I have before me such a book; it is replete with worthless matter and the writer seems bereft of sufficient knowledge. It is very harmful to the layman to read such books so unless he is provided with a correct alternative he cannot be stopped from reading worthless, harmful material. With that in view, I saw the need to provide a collection of topics free from material for the laymen so that those inclined towards knowing the background of various commands of Shari`ah may refer to it now and then. If it may not be a source of profit, it will surely ward off the disadvantages associated with the worthless books. (However, there are some whose nature is to think little of the commands of Allah on realizing the wisdom behind them, or they began to think of them as the essence of the commands so that if there is no wisdom behind it, the command is not liable to be obeyed, or they take them to be the true aim and lose the importance of the commands). We had implied this possibility when we said, this tendency is harmful too. So, those who have the above-described nature must not read the collection I have presented. The collection which I have referred is now in your hands. I have reproduced much of what was sound in to the said book[1] and some of the suggested ideas prompting the well-known commands are not against the principles of Shari`ah and easily digested by common sense. But, all these suggested wisdom behind the directives are not definite and binding, and not the basis of the commands, and not dependable and reliable. They are merely symbolic and suggestive. Some time before our time Mawlana Shah Waliullah has written on this subject in his book entitled, Hujjat Allah al-Baligah and I have heard that it has been translated (into Urdu) but it is not suitable reading for the common people because it is vague and mystical. Even in our times the book Asrarul-Shari`ah is written by an Egyptian scholar, Ibrahim Aafandi, a senior teacher in Madrasah al-Khadyuyah. It was printed by Mutba` al-Wa`iz, Egypt in 1328AH Another booklet, Risalah Humaydiyah was published before that. Both these are in Arabic[...]If you consult these books at the same time as reading my book you will advance in knowledge.[2] The style of each is different from the other so none of them was considered independent of the other. I have mentioned these books for this reason and also because my book should not be considered as a peerless effort. Even Shah Waliullah has said about his “Hujjat Allah al-Baligah“, that it is not a unique presentation but has its roots in the sayings of the Book and Sunnah. He has presented examples of some of its sources in the Book and Sunnah. I name my book al-Masalih al-`Aqliyyah lil Ahkam an-Naqliyyah. May Allah make it profitable and may he cause it toward off doubts and suspicion about the commands, Ashraf Ali Thanwi Thursday 1st Rajab 1334 A.H. [1]Much of this was adopted from Hujjat Allah al-Baligah, as I found out later on referring to it, and some from our worthy predecessors. I praise Allah that it turned out so. [2] That you may derive more benefit I have named some other books too. Al-Inhibat al-Mufidah by myself, al-`Aqal wan-Naql, Mawlana Shabbir Ahmad `Uthmani, Mawa`iz Haft Akhir wa ar-Ruh al-Arwah, Risalah al-Haq, Malatiahizb nine articles. The Wisdom Behind the Commands of Islam, Sheikh Ashraf `Ali Thanwi

Social Media Mayhem Social networking is everywhere. Nearly everyone belongs to a social network on sites such as Twitter, MySpace, Facebook, YouTube and LinkedIn etc. An average user would spend from one to several hours per day, posting photos, instant messaging, tweeting, etc. While social networking has become a staple form of social interaction, it comes with a host of potential dangers. Does social media augur well for society or has it made people insensitive and lethargic? Statistics prove that inconsiderate use of social media has been responsible for numerous crimes, marriage breakdowns, absent mindedness, road accidents, divorces, murders and other social problems stemming directly from indulgence on social platforms. Researchers are of the view that social media affects one's mental health and impacts seriously on the way one thinks, speaks and writes. Many children and teenagers are less likely to leave their houses and interact socially in real life due to their absorption in the virtual life of social media. It has created a generation of 'addicts' to instant feedback. The reality is that the social media platforms are new methods of interaction. They cannot be wished away! However, when social media is used responsibly it can have beneficial and positive results. Importantly, there has to be a sense of responsibility in the usage of social media which can be harmful and can have an adverse effect on the user. Moreover, for a Muslim, the greatest challenge is to avoid committing sins through this medium. Sadly, it has become so easy and tempting to backbite, slander, spread false information and injure the feelings of innocent people by the mere press of a button. If social media is to be used as a tool for communication the following must be kept in mind: Be conscious of Allah Ta'ala at all times. Using the bounty of Allah for His disobedience is sheer ingratitude. Adults should set an example by responsible usage. Parents need to do regular checks on their children. Allowing children uncensored use of technology is opening the road to various problems. Social etiquette must be adhered to. Texting and showing indifference to one's spouse, or to people in a gathering is disrespectful and a sign of bad manners. It is absolutely annoying when people are involved with texting during social gathering. Do not become addicted to your phone or ipad. Do not enslave yourself to the 'ping ping' sound of a message or email. Control your phone and do not let it control you. Do not communicate with ghayr mahrams, (persons with whom marriage is permissible). This is destructive to one's chastity, Iman and marriage. Darul Ihsan Social Depart Ment

Mufti Muhammad Aashiq Elahi (Raheemahullah) on verse 2:228 Illuminating Discourses on the Nobe Qur'an THE STATUS OF MEN OVER WOMEN "And men are a degree above them." This verse outlines the fact that although men and women share mutual responsibilities and rights owing to each other, men possess superiority over women. This is further elucidated by the following verse in Surah Nisa, "Men are the overseers of women by virtue of the fact that Allah accords superiority of some over others, and because man spends from his wealth. [surah 4, verse 34] Allah has placed the responsibility of maintenance upon the man as well as accorded him the privilege of exercising authority over women. For this reason, she has to obey him in domestic, religious and social matters. Without this, The system of marriage cannot function. At the same time, man has not been vested the authority to oppress her, nor waive her rights or destroy her wealth. The woman should understand that the husband is her leader, while the man should think that Allah has blessed him with the custody of a woman to aid him in this life. He must then make every effort to be cordial and polite to her, seeing to her every need. In this way the lives of parents and children will be comfortable and good. Allah says in another verse, "and live with' them (women) in a most amicable manner." This instruction includes all forms of polite behaviour, keeping her tights and needs in mind. Since man has been given the position of superiority, he should endure all the woman's failings, otherwise what is the purpose of this rank? the Holy Prophet sallallahu 'alayhi wasallam said, "A believing man should not harbour enmity for his wife due to some flaw in her. If he dislikes something in her, he may very well like some other quality of hers/' [Muslim, v.l, p.475] Sayyidina Ibn Abbas RA reports that the Holy Prophet sallallaahu 'alayhi wasallam said, ''The best of you is the one who is best unto his wife, and I am the best unto my wives." [ibn Ma] ah, p. 142] Sayyidah Aysha RA narrates that the Holy Prophet sallallaahu 'alayhi wasallam said, 'The people with the most perfect Belief (Iman) are those who possess the best morals and behave most compassionately towards their wives." ["Mishkatnl Masabih,"v.2,p.284] "And Allah is Mighty, The Wise." This verse serves to remind one that no person should think that he will not be taken to task for transgressing Allah's laws. None can escape His justice since He is the Almighty and Powerful. At the same time, all His injunctions are replete with wisdom and in conformity with man's needs and abilities. No other mode of living can supersede that which issues from Him. Mufti Muhammad Aashiq Elahi (Raheemahullah) on verse 4.34 Illuminating Discourses on the Nobe Qur'an "Man are the leaders of women because of the virtue Allah has bestowed some of you over others, and because of what men spend from their wealth. So the pious women are obedient and, in the absence of their husbands, are protective because of that which Allah has protected. As for those whose evil disposition you fear, advise them, separate your bed from theirs and (gently) rap them. If they obey you then look for no excuse 4 (to persecute them). Verily Allah is Most High, The Greatest." (Qur'an 4:34) A WORD OF ADVICE TO THE MARRIED COUPLE With regard to the circumstances of revelation, Sayyidina Hasan RA has narrated the following incident. When a person once slapped his wife, she reported the episode to the Holy Prophet sallallaahu 'alayhi wasallam. Prophet sallallaahu 'alayhi wasallam instructed that she settle the matter by slapping him in retaliation. On this occasion the above verse was revealed. The Holy Prophet sallallaahu 'alayhiw asallam then commented, "We had decided something, but Allah desired another." [Asbabun Nuzul p. 145] MEN ARE THE LEADERS OF WOMEN "Man are the overseers of women because of the virtue Allah has bestowed some of you over others..." This is the first reason for Allah's choice of man as the overseer and leader of the woman. Allah has bestowed men with understanding and insight, by virtue of which they are able to gauge the depths and intricacies of matters. While many women are also able to accomplish this feat, the average woman cannot do it as efficiently as most men. If any difference has to taken, the man has the final say and his decision is binding on his wife. The second reason given by Allah is, "because of what men spend from their wealth" Since it is the responsibility of the man to provide for his wife and family; it is only logical that they be obedient to him.

Mufti Muhammad Shafi (Raheemahullah) on verse 2:228 Allâh Ta'âla says in the Qurân: "And women have rights similar to the rights against them (i.e. the right of men) according to what is equitable and men have a degree over them." [bAQARAH: 228] Mufti Muhammad Shafi Saheb (RA) explains this verse: "The rights of women that men are responsible for are compulsory just as the rights of men that women are responsible for are compulsory. The right of both (men and women) have been given the same ruling ...... it is not necessary that the rights of both take the same form. Instead, if women are responsible for a specific duty then so are men. Household matters, training and looking after the children are the responsibility of the women whereas men are responsible for earning a living so that they may fulfil the needs of women (their wives). It is a lady's duty to serve and obey her husband and the mehr (dowry) and expenditure of the women is the husband's duty. (In short, even though each have different rights over the other, the rights of both are incumbent.....) There is however one quality on accord of which man have superiority over women. This is why Allâh Ta'âla, at the end of this verse says: "and men have a degree over them." Mufti Shafi (RA) thereafter explains that this degree of superiority that men have over women is explained in the verse: "Men are overseers of women because Allâh Ta'âla granted virtue to some of them (i.e. men) over others (i.e. women) and because of their spending from their wealth." [NISâ 34]

The Thorns in the Path of a Blissful Marriage By Mufti Abdur-Rahman ibn Yusuf As humans, we have a natural desire for companionship. A desire to have a person with whom to share one’s life, someone who will bring us happiness and joy and be a source of comfort in times of difficulty is a very essential human feeling. Islam acknowledges this need and makes it permissible through nikah (marriage). This sacred act not only unites two individuals in a moral and honourable way, but also pleases Allah to such a degree that it is considered half of our din. According to hadith, a pious husband and wife who have had a successful marriage will be together in Paradise. A person will not be with their mother, father, brother, sister, daughter, son or anyone else in Paradise but with their spouse. Isn’t it everyone’s dream to be in paradise with their beloved for eternity? How do we attain this level of bliss when we individually are only one half of the equation in marriage? If we each make the necessary effort to know and understand the ins and outs of marriage and the ways of making our Lord happy, we will be able to contribute to the success of our union, insha Allah. Marriage can seem very daunting. Statistics show that marriage rates have declined to historic lows but, despite the record low in numbers getting married, divorce rates are at their highest. It doesn’t help that in this day and age, marriage has become something that is taken very lightly, to the extent that divorcing a spouse has become as easy as returning an unwanted item recently purchased. What people seem to have forgotten is that marriage is a very significant and sacred component of life and must be treated as such. There are many talks and books on marriage and how to make a marriage successful. One of the most important things in this regard is that we be mindful of what can sabotage a marriage, so that we can avoid the harmful consequences. A person starting a business does not just look at how to set up the business and make a profit, they also learn about the risks involved so that they can mitigate and manage those risks. This allows the entrepreneur to avoid potential issues or at least have some awareness of what they might face. In the same way, having a successful marriage is not easy and it takes effort from both spouses. Both should be aware that life is not always a bed of roses and there will inevitably be difficult times as well as good. It is extremely important to know and understand some fiqh related to marriage before embarking on this journey. It is more than just coming to the masjid, repeating a few words in front of the imam and paying the agreed mahr (marriage payment). There are opportunities for us to please Allah each step of the way, from choosing a partner, to the engagement and the marriage ceremony itself. When the marrying couple strives to follow the laws of Allah throughout the process and during the marriage itself, they will gain more blessings in their union. Finding the Right Spouse: Once you’ve decided that you’re ready for marriage, the first step is finding the right partner, which can sometimes be a difficult experience. Some things to consider when choosing a partner are personality, character, beauty but, most importantly, how and how much they follow Islam and the Sunnah. If you truly want a happy marriage, it must be to someone who will treat you well because they know your rights and realise that they are accountable to Allah. With that in mind, it would make sense to marry a Muslim who is seeking the same qualities in their partner? It is sometimes disastrous to marry someone primarily on the basis of their wealth, beauty or occupation if they are not at your level in faith and practice and then expect them to become practicing at your level. A current trend is that many Muslim men want to marry non-Muslim women (Christian or Jewish) under the pretext that they will bring them into Islam. The problem with this is that, more often than not, the husband does not try very hard to guide his wife to the faith and is very weak himself. His commitment to his faith is complete uninspiring. Marrying people of other faiths many times poses great heartache and difficulties, especially when children enter the equation. Agreements and promises can be made on how to raise the children during the marriage contract, but what happens if the marriage breaks down? That is why interfaith marriages have been highly discouraged. Moving on, whoever you choose to spend the rest of your life with, know that you have ended up together because Allah decreed it. When two people come together for marriage they do not know the future and whether or not they will be compatible. But remember that Allah can create love and understanding between two people who are complete opposites of one another. It is essential to make du’a’ and rely solely on Allah for His support as only He controls our hearts. Once the introduction has been made and both parties agree to marriage, some form of engagement normally takes place after which the couple may desire to get to know each other. It is important to note that according to Islamic Law, engaged couple are still technically strangers and unlawful for one another, and thus, spending informal time together is not permissible. It is therefore strongly recommended to avoid having a long engagement and to perform even a simple low-key nikah as soon as possible once both families have committed. What I mean by this is that a private nikah be performed with two witnesses. Parents should be flexible in this regard and not stubbornly insist on long engagements without nikah. By taking these steps, the couple will not destroy the blessings and good prospects in their marriage and will avoid the evil that comes about from unlawful associations. After a nikah, they can interact and get to know each other in a lawful manner even if they are not living with each other. Later, a more elaborate nikah ceremony and reception can take place where the extended family and friends are invited. A Double Nikah?: Another nikah? Yes! Contrary to popular belief, nikah can be performed more than once. In fact, according to some scholars such as Imam Ibn ‘Abidin al-Shami, couples should refresh their marriage once in a while. People sometimes utter blasphemies or obscenities without realising it to be a statement of disbelief (kufr), which takes them out of their faith and causes their marriage to break. The faith is reinstated by reciting the shahada or performing the next salat, etc., but a nikah does not automatically renew, and must be performed again, otherwise, the couple will be living together in sin. The late Mufti Nizamuddin A’zami of Deoband had for while counselled a couple with marital problems. One day, he called in two witnesses and conducted their nikah again. Their conflicts soon disappeared. They came to him and wondered what had made the difference. He explained that during his interaction with them, he had noticed that they were not very careful with their tongues and it was likely one of them had had uttered a blasphemy whilst angry, thus nullifying their marriage. Due to the absence of nikah, they had been deprived of the blessings and had been living a life of fornication. Therefore, re-establishment of their nikah restored the blessing of a lawful union and many of their problems disappeared. Divorce Should not Be in Your Vocabulary: Small or large conflicts arise in many marriages. The key is never to let divorce be an option or even a word in your vocabulary. Unlike some other religions, divorce is permitted in Islam but it is described by our Prophet (Allah bless him and give him peace) as one of the worst of the permissible acts in faith. Islam recognises that sometimes divorce is the only way forward, so this avenue is left open, but it should be a last resort. When the threat of divorce is removed from the marital equation, there is trust between the spouses that they are both committed to making things work rather than resorting to threats of divorce as the easy option. The concept of divorce is taken so lightly these days. Divorces are issued on the flimsiest of excuses or used as a threat to emotionally blackmail a spouse. Imagine being in a marriage where you’re in constant terror and treading on eggshells because you don’t know what you may say or do that will cause your spouse to threaten to say or ask for the “D” word? Muslims should know how delicate this matter is and how easy it is to issue a divorce. Ignorance is rife in this regard. Even if a wife asks her husband for a divorce during an argument and he says “OK” the divorce is effective. Similarly, if the husband says “I divorce you” or “you are divorced” it is done! This is why the word divorce should be removed from your vocabulary so that it is not inadvertently issued without a great deal of thought. Divorce is one of three things in Islam which, if said intentionally or even as a joke, is effective as a legal statement. The only exception is if someone is not of sound mind (clinically insane) and does not know and cannot remember what they say. After a clear revocable divorce (talaq raj’i), there is a waiting period (or ‘iddah, equal to 3 menstrual cycles) in which the husband and wife may reconcile their differences and the original nikah remain valid. If the period of ‘iddah ends before the husband decides he wants to take his wife back, then the couple must perform their nikah again to remarry. However, this process where the original nikah remains valid during the iddah period can only happen twice. Upon a third divorce, if the couple want to get back together, they must first go through a process called halala. The Halala Process: Halala is when the wife, after her ’iddah has passed, marries another man and consummates the marriage with him. After consummation, if the second husband divorces her, she may return to and marry her first husband. If the second husband divorces her as an act of kindness to help the couple, it will be considered a virtuous act as long as he does not make his intentions apparent to the two from before the marriage. So an important factor, along with the marriage having to be consummation with the new husband, is that the halala cannot be pre-conditioned, i.e. the woman cannot marry another man on the condition that he divorces her after consummation of the marriage in order that she may return to her first husband. If it is preconditioned, it will be haram and all parties involved will be cursed according to the Prophetic hadith. Sound complicated? That is probably intentional. It cannot be emphasised enough that a couple should think long and hard so they do not find themselves in this predicament. All too often, for whatever reason (either ignorance or anger) some men issue all three divorces at once. They think that only three work and any less is not effective. What if they want to reconcile once emotions have calmed down? Imagine having to go through the process of halala described above and putting the woman you love through it? I am addressing the men here specifically because they are the one’s guilty of issuing all divorces at once. They abuse the discretion granted to them. Even If divorce is the only way forward, then a single divorce is more than sufficient. Why give more and then regret it? The Khula’: Islam also provides an avenue for the woman to instigate a divorce through the process of khula’. This is when the wife returns her marriage gift (mahr) or another sum of money back to the husband in exchange for an irrevocable divorce. According to a hadith from Bukhari, relayed by ibn Abbas (may Allah be pleased with him), the wife of Thabit ibn Qays came to the Prophet (Allah bless him and give him peace) and said she had no complaints about her husband’s din or character but could not reconcile between being a Muslim and being ungrateful [to him]; she was unable to appreciate this great person and this made her uncomfortable as she thought she was compromising her own faith with her lack of appreciation. In Islam, the husband and wife are expected to benefit from their relationship and not suffer due to it. Our beloved Prophet (Allah bless him and give him peace) recognised her dilemma and suggested that she return her mahr to her husband and that he grant her a divorce. He did not insist that they stay together. More often than not, a khula’ cannot be mutually arranged between the spouses themselves due to the acrimony between them, and sometimes due to the obstinacy and stubbornness of the husband in his refusal to divorce his wife while at the same time not fulfilling his role as a proper husband. In this case, the wife would be advised to seek redress through a Shari’a court. It would not have been accurate to paint a rosy picture of marriage without exposing the thorns. This is something I am consulted on month after month and many times I feel helpless in the face of the mass ignorance that is rife about the rules of marriage and divorce. Knowing the good as well as the bad of marital relationships should help us see things clearly. While many couples put their utmost efforts into attaining the rhetorical “happily ever after” end, some marriages undoubtedly endure struggle and discord. It is up to each individual to try their best to salvage their marriage and be the best spouse to their partner, remembering that we will all have to answer to Allah for our actions one day. Along with that, we should have sole reliance on Allah, as only He knows what is best. Transcribed by Zahira Omar Edited by Ahmed Limbada zamzam academy

Anger is the worst enemy of human being. It not only directly hits our health but also results in further devastation that may be harm to us or to whom we are angry with. In both the cases the end result is harm and only harm. It is widely said that only those people get angry who are weaker in nerves. Such people cannot be successful in their life here and even hereafter. The biggest bravery is controlling your anger. So being Muslim you should control your anger by following the tips given below. Silence first Whenever you get angry on anybody just keep silence to understand the real cause of your anger. Then try to discuss that cause with the person whom you are talking. In this way first you will control your anger then you will remove its actual cause. Curb it before it rises If you fail to manage silence even then try to control it before it rises further. For this purpose you should find the funny aspect of the issue for which you are angry. If you get any such point not only think clearly about it but also share it with other. Problem doesn’t mean disaster No problem is solvable. It is your skill how you tackle it. If you are getting mad on your problem it is not its gravity that is making you full of fury but it is actually your inability to manage it. So realize your weakness and try to overcome it instead of cursing the problem. Everything is from Allah If you believe in the reality that everything happens by the order of Allah you will never be so frustrated over any situation. This world is a testing zone for us and we have to cross it successful. So instead of getting angry take every problem as a trial. Allah tries only those people who are dear to Him. So we must be relaxed if we are tried and try to come out from it. Secondly Allah tries every person up to his tolerance level. So never take any issue as intolerable. Keep reciting holy verses This is the most effective remedy to control your anger. Whenever it attacks you just recite the Durood Sharif with the belief that Allah sends this trial and it He Who will make you cross it. ideal muslim

Nasihah (Advice): Animate Pictures Rasoolullah Sallallahu Alaihi Wasallam said: The angels do not enter a house in which there is a dog or animate pictures. (Bukhari) Q. In a Muslim house can the walls be decorated with pictures of near and dear ones? Is it a fact that the Firishtaas hesitate to enter the houses that have pictures all around? And is it absolutely prohibited in Islam to hung photos as decorative pieces? Please suggest and explain. Now a days most of the houses are decorated with photos, arts & pictures. (Question published as received) A. It is not permissible to decorate the walls of a house with animate pictures. However, it is permissible to decorate the walls of a house with inanimate pictures. Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Advice Therefore, whether we understand the logic or not, whether we comprehend or not, InhsaAllah we accept and submit to every word of the Noble Qura'an and the Hadith of our beloved Prophet Muhammad sallallaahu 'alayhi wasalam.

The Spiritual Death of the Heart Through Excessive Laughter & the Prophet’s Moderate Sense of Humor Answered by Ustadh Faraz A. Khan Question I heard this narration from someone where the Prophet said if a person laughs excessively it makes the person’s heart hard. I am not sure whether its authentic or not. I was wondering, does it really make the person’s heart heard physically or is it referring to the spiritual condition of the heart. I have also heard in contemporary times, that excessive laughter also has benefits as well, can you please clarify. Answer Assalamu alaikum wa rahmatullah, I pray this finds you in the best of health and faith. The Hadith in Question It is narrated with a sound chain of transmission that our Beloved Messenger (peace and blessings be upon him) said, “Do not laugh too much, for verily excessive laughter kills the heart.” [bukhari, Adab al-Mufrad; Sunan Tirmidhi; Sunan Ibn Maja; Musnad Ahmad] And in some narrations, there is an addition, “For verily excessive laughter kills the heart and removes the light of one’s face,” or in another version, “For verily excessive laughter corrupts the heart.” [bayhaqi, Shu’ab] Scholarly Commentary This latter version helps explain what is meant by the version of “killing the heart,” namely, that the death of the heart refers to its spiritual corruption. As Imam Mubarakpuri explains in his commentary of Sunan Tirmidhi, “For verily excessive laughter kills the heart, i.e., engulfs it in layers of darkness, akin to a dead person that cannot benefit from anything beneficial nor ward off from himself any harm. This is indeed from vast yet concise prophetic speech [jawami’ al-kalim].” [Tuhfat al-Ahwadhi] Imam Munawi gives a more detailed explanation of the spiritual death of one’s heart as he states, citing various Imams, “Excessive laughter leads to a hardening of the heart, which in turn leads to heedlessness [of the Divine], and the death of the heart occurs not except by heedlessness.” He further comments, “Getting accustomed to laughter distracts one from reflecting on matters of significance…one who laughs excessively does not have a respectful demeanor [hayba]; he does not command respect at all. One who is characterized by it has no meaningful thought nor worth.” He adds, “Excessive laughter and excitement regarding worldly affairs is a lethal poison that flows in one’s veins and removes from the heart fear [of divine punishment], sadness [over one’s sins], and remembrance of death and the terrors of the Day of Arising; this, then, is the death of the heart. ‘And they rejoice over the life of this world, yet the life of this world with respect to the afterlife is nothing but temporary, paltry amusement’ (Qur’an 13:26).” Elsewhere in his masterful commentary, Imam Munawi states, “Laughter that kills the heart is that which occurs due to rejoicing over this life and being prideful in one’s joy thereof. The heart has [spiritual] life and death—its life is by continuous obedience, while its death is by responding to the call of other than Allah, such as of one’s ego, stubborn whims, or Satan.” Finally, Imam Munawi states that the reason why excessive laughter kills the heart is because the root of excessive laughter is love of this world, which is the cause of every sin; and once the heart is dead, it does not respond to Allah when He calls him [to obedience]. [Fayd al-Qadir Sharh Jami’ al-Saghir] A Point of Reflection On a side note, with minimal reflection one can readily appreciate how contemporary Western society revolves almost entirely around excessive amusement which, as we noted above from Imam Munawi’s commentary, “distracts one from matters of significance.” The plethora of grave maladies and ills that plague us today—including wars, disease, famine, crime, economic crises, the waning of the planet’s resources, corporate hegemony, moral degradation, and the looming catastrophe of global warming and overall environmental damage—are all lightly brushed aside from public discourse and mass media to make room for reality TV shows, football games, and unending advertising. As the late cultural critic Neil Postman so insightfully titled his book, we as a society are “Amusing Ourselves to Death,” i.e., to the extent that we fail to benefit from the beneficial nor recognize and ward off real harms such as those just listed. And as Chris Hedges has titled his own recent book on the subject, we have unfortunately become an “Empire of Illusion,” too distracted to give serious thought to real problems, let alone anything related to our Creator, the afterlife, or the death of our spiritual hearts. Humor in Moderation: A Prophetic Sunna Having said that, we must bear in mind that the corruptive element of such amusement and laughter is the fact that it is extreme, and the fact that it stems from love of this world. On the contrary, a cheerful countenance and humor in moderation is an established sunna of our Beloved Messenger (peace and blessings be upon him). He was known to have a wonderful sense of humor, as confirmed in many prophetic reports, yet without excess nor lying. Scholars mention that his intention thereby was always to please Allah Most High, as he would do so to cause happiness to enter the hearts of those around him; it was never for the sake of this fleeting life. [Muhammad ibn ‘Alawi al-Maliki, Muhammad al-Insan al-Kamil] When our Mother Aisha (Allah be pleased with her) was asked how our Beloved Messenger (peace and blessings be upon him) used to be when alone with her in the house, she responded, “He was the sweetest of people; always smiling and joyful.” [Musnad Ibn Rahawayh] Smiling and being in a pleasant mood are confirmed sunnas that are most pleasing to our Lord, to the extent that they are considered charity. Our Messenger (peace and blessings be upon him) said, “Do not deem any good deed as insignificant, even if only meeting your brother with cheerful face.” [sahih Muslim] It is narrated in one of the descriptions of the Prophet (peace and blessings be upon him) that he was “always in a cheerful mood and very easy-going, ” yet “not excessive in joking.” [bayhaqi, Dala’il al-Nubuwwa] And sometimes the Companions would mention things they would do before becoming Muslim and laugh together, to which the Messenger would smile. [sahih Muslim] Laughter and Good Health What you allude to in your question with regards to some of the health benefits of humor and laughter, such as reducing stress hormones and increasing endorphins and overall strength of the immune system, is interpreted in the light of the Qur’an and Sunna as the cheerful personality and balanced, moderate sense of humor taught to us by the Messenger (peace and blessings be upon him). That is, one can attain such positive health benefits by practicing the Prophetic Sunna of a noble intention and moderation, without having to resort to the excessiveness and trivial nature of amusement that leads to the aforementioned spiritual vices. Examples of His Beautiful Yet Moderate Sense of Humor (a) A man once came to the Prophet (peace and blessings be upon him) to ask for a riding animal, to which the Prophet responded, “I will give you a child of a she-camel.” The man said, “Oh Messenger of Allah! What will I do with a child of a she-camel? [i.e., it being too small to ride or carry things on]” To which the Prophet responded, “Isn’t every camel the child of a she-camel?” [sunan Tirmidhi, Sunan Abu Dawud, Musnad Ahmad] (b) Our Beloved Messenger (peace and blessings be upon him) used to call his servant Anas, “Oh Possessor of two ears!” [sunan Abu Dawud, Sunan Tirmidhi] © An old woman once came to the Prophet (peace and blessings be upon him) and asked him to pray to Allah to let her enter Paradise, to which he responded, “Oh Mother of so-and-so, verily old women do not enter Paradise.” So she left crying, and then he said to his Companions, “Tell her that she won’t enter it as an old woman, for verily Allah states, ‘Then We will make them [the female inhabitants of Paradise] virgins; loving; equal in age [i.e., young!]’ (56:36-7)” [shama’il Tirmidhi] (d) A woman named Umm Ayman once came to the Prophet (peace and blessings be upon him) and said, “My husband wants to invite you,” to which he responded, “Who is he again? Is he the one with some whiteness in his eyes? [i.e., as if he had an eye defect]” She replied, “What Oh Messenger of Allah? By Allah, he has no whiteness in his eyes!” He said, “No, he does have whiteness in his eyes.” She replied, “No, by Allah!” He said, “Doesn’t everyone have some whiteness in their eyes? [i.e., the normal whiteness around the pupils]” [ibn Bakkar] (e) The Prophet (peace and blessings be upon him) was once with his two wives, ‘Aisha and Sawda, seated between the two. ‘Aisha had brought a dish of food that she had cooked, and said to Sawda, “Eat some.” Sawda refused, to which ‘Aisha responded, “I swear, you will either eat it or I’ll rub your face with it!” She still refused, and so ‘Aisha put her hand in the food and wiped Sawda’s face with it. The Prophet touched Sawda with his blessed leg and said, “Rub her face in return.” So Sawda did the same to ‘Aisha, and the Prophet started laughing. [ibn ‘Asakir, Abu Ya’la] Conclusion To summarize, there is nothing at all wrong with light amusement and a balanced sense of humor, as such was from the noble character of our Prophet (peace and blessings be upon him). Our intention therein should be to fill the hearts of our brethren with happiness, for the sake of Allah. Such a noble intention, coupled with moderation and balance, will surely be a means of illumination of our hearts, as with anything from the Noble Sunna. Yet we should be careful not to overindulge in amusement and trivial things, and not to laugh excessively for the sake of worldly matters, as doing so leads to corruption and heedlessness of the heart, eventually resulting in its spiritual demise. May Allah Most High fill our hearts with light, joy, and happiness for His sake, out of emulation of our Master and Liegelord Muhammad, peace and blessings be upon him. And Allah alone gives success. wassalam Faraz A. Khan Checked & Approved by Faraz Rabbani Source

In the name of Allah, the most Beneficent, the most Merciful. Generally, the Prophet of Allah Sallallahu Alahi Wasalam smiled but there are occasions where it is reported that the Prophet of Allah Sallallahi Alahi Wasalam laughed as well. ‘A man broke his fast (intentionally) during Ramadhan. The Prophet of Allah commanded him to free a slave or fast for two months for feed sixty poor people. He said: “I cannot provide it”. The Prophet of Allah Sallallahu Alahi Wasalam told him to sit down. Thereafter, a huge basket of dates was brought to the Prophet of Allah Sallallahu Alahi Wasalam. He said “Take this and give it as sadqah.” He said: “O Prophet of Allah, there is no one poorer than I”. The Prophet of Allah thereupon laughed so that his canine teeth became visible and said: “Eat it yourself” ‘. (Sunan Abi Dawud p.332 v.1) As mentioned above, the Prophet of Allah Sallallahu Alahi Wasalam usually smiled. Saaiduna Aaisha Radiallahu Anha said, “I never saw the Prophet of Allah Sallallahu Alahi Wasalam laugh fully to such an extent that I could see his uvula. He would only smile…” (Sunan Abi Dawud) Saaiduna Jabir bin Samurah Radiallahu Anhu narrates that Simak bin Harb asked Jabir bin Samurah Radiallahu Anhu “Did you sit in the company of the Prophet Of Allah?” He said “Yes, very often he used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand and the (companions) would talk about matters pertaining to the days of ignorance, and they would laugh while the Prophet of Allah Sallalhu Alahi Wasalam smiled.” (Sahih Muslim) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Women… Inferior by Nature?! Question Is it true that your religion say that woman is an inferior creature because she has some kind of lack in her religion and intelligence? Is it true that Islam believes woman have mental defects and even defect in memory?! A Muslim told me so and he said that your prophet and Quran clearly said that woman – by nature – lack mind and religion!! Thus, this is the reason behind a woman is equivalent to half a man when giving testimony!Please elaborate on this. Thank you. Answer Salam Dear Lydia, Thank you for your interesting question! In fact, you have every right to use your exclamation, because such talk can only arouse astonishment, if not shock… With my deepest respect to that friend of yours, who made effort to clarify this saying of Prophet Muhammad to you, I still insist that recognized scholars and authorized books should be the only source for whoever wants to discover Islam. This is especially at a time when our religion is being the target of continuous attempts of distortion, mainly by weird interpretations of its texts. I think that by now, authorized sources are many and they are at hand for everyone to find, especially through the Internet. Of course, dear Lydia, religion did not say that women are inferior to men. Allah says in the Holy Quran in Surah 9, verses 71 – 72: {And [as for] the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His messenger; [as for] these, Allah will show mercy to them; surely Allah is Mighty, Wise. Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah's goodly pleasure; that is the grand achievement.} Also, there are many other verses, which establish equity between men and women. This is either in their rights and responsibilities in society or in God's stand towards them, in this life and in the Hereafter. Prophet Muhammad (peace be upon him) also said: "Women are the counterparts of men." The true meaning of the hadith (saying) of the prophet of Islam, which your friend – unknowingly - misinterpreted, yet simply gave the wrong interpretation by the enemies of Islam, is as follows: Women, in certain times of their lives, are asked to observe less religious duties than men for the recurrent biological set of symptoms that occur to them; like times of labor and menstrual bleedings. Out of God’s mercy, He exempted women from observing some religious duties like fasting and praying. These are performed in Islam through movements of the body that may not fit their health - during these times. Yet, this exemption does not suggest that women have become, because of it, less religious, spiritually or mentally more deficient than men. Let us give the issue some logic please. Is it possible that the prophet's uncle – for example - who died a pagan polytheist and who gave Islam its hardest time, since the call started, by torturing early Muslims, is to be regarded as more intelligent and religious than numerous pious Muslim women? An example is Lady Khadija, the prophet's wife who endured severe agony and pain, for the sake of God and the new religion. Would that be fair, just because he is a man and she is a woman? Can anyone claim, by any means, that God would regard Virgin Mary a second class human being if compared to king Herodus?! Dear Lydia, this question of intelligence and piety is much deeper than being a shallow matter of gender and sexuality. As for the case of testimony, it is true that in some legal cases, the woman’s testimony differs than that of man. This is especially when the penalty might reach the extent of taking the life of the defendant; "capital punishment". Here, it becomes necessary to take all procedures to guarantee the flawlessness of the mood and state of mind of all the witnesses. It is a scientific fact, that at some stages of their lives, women suffer from psychological stress – due to biological mechanisms - which makes them lack ability to concentrate. This can by no means indicate lack of mind or intelligence! This takes place namely during menstrual and post labor periods, along with the hormonal disturbances of menopause. These are scientific facts that are as clear as daylight and no woman can deny… Neither can any woman deny it, in favor of any kind of ideology nor philosophy! I am a woman and I admit it frankly that I suffer from psychological restlessness, bad mood, in addition to tendency to forget easily, during these times. Yet, I have never considered it a discredit to my personality or a deficiency that I should be hiding! It is true that I avoid making important decisions during these times. Yet, I'm not ashamed of these symptoms, simply because they are signs of my femininity and maternity, such aspects that I am extremely proud of… In Islam, dear Lydia, women are entrusted to participate in all fields of life, including decision-making positions. On the other hand, when it comes to judicial matters and fatal decisions are taken concerning the lives of people and their properties, all possible probabilities and expectations regarding the witnesses should be taken into consideration. This includes even their mood and state of mind. You need to know, Lydia, that justice in Islam is a priority. Also, preserving human souls and rights is an ultimate value. These are prior to any other consideration, like simply pleasing women by denying their health conditions, which sometimes make them open to forgetfulness. This is why God decreed that in major cases two women are needed to give testimony instead of one. This is clearly stated, in Surah 2, verse 282, where God establishes the rule for recording debts: {O you who believe! When you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of [his duty to] Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or [if] he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it [whether it is] small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest [way] that you may not entertain doubts [afterwards], except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do [it] then surely it will be a transgression in you, and be careful of [your duty] to Allah, Allah teaches you, and Allah knows all things.} In fact, such judicial precautions concerning witnesses are not confined to women alone, but to some men as well. A man witness should also meet many requirements. Otherwise, his testimony is not accepted. There are major studies on this matter of testimony, available in books of Islamic shari`a (law), which you can simply look up for further information. Yet, those who want to pick holes in the Islamic view towards women, never refer to these requirements, regarding men witnesses. They only focus on women! They simply neglect the other legal cases, in which the testimony of men are not taken, but only women are to give it before courts. Such as cases of proving children's paternity or maternity if it is a disputed matter. A simple reason for this example is that it is not common for men to stay in a room, where there is a woman who has just given birth and witness what happens with the baby. I hope the foregoing clarifies the matter. Thank you. onislam.net

Can women have men hoors in Jannah? Question: I would like to know if in Jannah there house with families that we will be reunited with, and in Jannah men will marry the houris, then can women have men hoors in Jannah? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Allah Ta‘ālā alone has full knowledge of the unseen. However, from the limited knowledge we were given about Jannah and its delights by Allah Ta‘ālā and His Messenger (sallAllāhu ‘alayhi wasallam), there are a few points we would like to mention: 1) Indeed, Allah Ta‘ālā has prepared every pleasure in Jannah for the believers. They will enjoy in Jannah whatever they wish and like. They are showered with Allah Ta‘ālā’s blessings and favours. All their wishes are fulfilled and all their requests are granted. Allah Ta‘ālā says: وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ Translation: “There you shall have whatever your heart desires, and you shall have whatever you ask for.” To perfect the joy and delight of believers in Jannah, Allah Ta‘ālā brings together the family members of a person, elevating the ranks of the members of a lower grade to the higher grades of their relatives. Allah Ta‘ālā says: وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ٌ Translation: “Those (Mu’mineen) who do good deeds and whose progeny follow them in Imaan, We shall join their progeny with them (in Jannah) without reducing anything from (the rewards of) their (good) deeds.” [ii] In this verse, Allah Ta‘ālā says that He will bless the believing family members by bringing them together in Jannah. This will be done by elevating the rank of the children who fell short of their parents’ status. This is by Allah’s immense generosity and favour. [iii] Allah Ta‘ālā also says: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ Translation: “Eternal gardens in which they will enter together with all those of their forefathers, spouses, and progeny who are worthy (of entering Jannah because they have Imaan). And the angels shall come to them from every door.” [iv] Allah Ta‘ālā also says: ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ “Enter the Garden, you and your wives. You will be made glad.” (43: 70-73) 2) A person’s wife in this world will remain his wife in the hereafter. In Jannah, a wife will forever enjoy the company of her husband. She will only have desire for her husband. She will not have any ill-feelings for her husband. Allah Ta‘ālā says: وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ Translation: “We shall remove any ill-feelings (hatred and animosity towards other Muslims) that may be in their chests.” [v] Although the men in Jannah will have hoors, they will have their wives from this world too. The wives of this world will be far superior to the hoors in Jannah. Consider the following Hadith. Umm Salamah (radiyAllāhu ‘anhā) narrates that she said to Rasūlullāh (sallAllāhu ‘alayhi wasallam), “O Rasūlallāh! Are the women of this world superior or the hoors?” He replied, “The women of this world will have superiority over the hoors just as the outer lining of a garment has superiority over the inner lining.” Umm Salamah (radiyAllāhu ‘anhā) then asked, “O Rasūlallāh! What is the reason for this?” He answered, “Because they performed Salāh, fasted, and worshipped [Allah]. Allah will put light on their faces and silk on their bodies. They will be fair in complexion and will wear green clothing and yellow jewelry. Their incense-burners will be made of pearls and their combs will be of gold. They will say, ‘We are the women who will stay forever and we will never die. We are the women who will always remain in comfort and we will never undergo difficulty. We are the women who will stay and we will never leave. Listen, we are happy women and we will never become sad. Glad tidings to those men for whom we are and who are for us’” [vi] To compare and compete are also among the feminine qualities. A female feels superior when she outmatches her counterpart. This internal instinct of women will be brought out through the beautiful hoors of Jannah. With all the description of the beauties of hoors and their admiration, when a woman from this world will compare and compete with the hoors, the women of this world will outmatch the hoors of Jannah. The description of hoors serves to bring out a sense of superiority in the women of this world. How then will a man prefer a hoor of Jannah over his wife of this world when she will be more beautiful than the hoors. Hence, the subsequent negative feelings in a women of this world does not arise. In fact, she will appreciate the hoors for giving her the opportunity to supersede in competitive beauty and feeling superior. Although only Allah Ta‘ālā knows the full realities, it is our understanding that if a woman did not get married during her worldly life, or if her husband was not from the people of Jannah, and she got admittance into Jannah, then Allah will wed her to one of the believing men in Jannah, as this would also be one of the desires of a woman of Jannah; and all desires of the inhabitants of Jannah will be fulfilled. These women will live with their husbands and they will be just as happy and content as the rest. In conclusion, the desires of each and every inhabitant of Jannah will be fulfilled. The reality is that whatever we imagine in this world as Jannah is not Jannah. Our imaginations cannot perceive what Allah Ta’ala has saved for His believing servants. May Allah Ta‘ālā bless us to be amongst the dwellers of Jannah. Aameen. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. Source: idealwoman

The shore-less ocean of Allah Ta’ala’s power We should not look at our limitations, rather we should focus at the shore-less ocean of Allah Ta‘ala’s power. Let your heart be with him no matter what your condition may be. Even if you are in sin, focus towards him. Source: Al-Haadi