ummtaalib

Below are letters sent to the Syrian Sisters… أخوات الحبيبة أسأل الله العظيم أن يفك أسركم ويجبر كسركم… نرسل لكم امنياتنا بالخير والسلام والمحبه… نصركم الله وكان في عونكم ….. ان جوهر الاخوة غير مرتبط بقرابه او دم …ولكن ما يربطنا هو رابط الدين جميعنا امهات واخوات وبنات وزوجات تربطنا معا الايمان بالله. فلا يفرقنا لون ولا لغة ولن تبعدنا حدود …عبر البحار والمحيطات والانهار وعبر الصحارى والجبال والوديان لن يبعدنا شيئ… فنحن نضحك الضحكه نفسها ونذرف الدموع نفسها ونقاوم نحارب لسبب واحد من اجل لا اله الا الله محمد رسول الله أنتنّ في قلوبنا لا يُنسى أبداً اخواتكم من جنوب افريقيا Beloved Sisters, I ask Allah Almighty to take apart your shackles and restore your breakdown. We sent you wishes of goodness, peace and love. May Allah help you and come to your aid. The essence of sisterhood is not bound by the ties of or blood but what binds us are the ties of Deen (religion), all of us, mothers; sisters; daughters; and wives strengthened by faith in Allah. Colour cannot divide us nor language, boundaries cannot separate us, across oceans and rivers, across deserts; mountains and valleys- Nothing can keep us apart. We laugh the same laugh, weep the same tears and struggle in the same cause. United by One battle- LAA ILAA HA ILLA ALLAH, MUHAMMADU-R RASOOL-ALLAH! You are in our hearts, Never to be forgotten, Your Sisters of South Africa أختي الحبيبة اسمع عن مشقتك والدموع تسيل وقلبي يؤلم في حقك. لك يا أختي الجنة والريحاتها الحلوة. أحسدك، لأن من أجل آلامك والمشقة ستدخلين الجنة سريعا. يا أختي الحبيبة، كلما تبكين تلك دموع الدم، لا تنسي أن كل هذه الفتن ستنتهين لأن ربنا وعد أن بعد عسر يسرا. فلك ولأسرتك الجنة الفردوس. يا أختي الله فعل ما فعل بالحكمة. لن تكوني وحيدة، الله معك والله بكل شيء بصير. أختي ابتسامتك ابتسامي وضحكك ضحكي ودموعك دموعي أحبك بكل قلبي في الله. قلبي يشتاق أن يراك مبتسمة، وأملي أن يجدك في حالة السكينة وأعرف ستجدين كل ذلك لأن الله عادل وعدله يرفع كل شيء. أنت لست بدون أحد من القلب إلى القلب في أمان الله أختك في الإسلام Beloved Sister, I hear of you hardship and the tears flow and my heart pains from within it’s cavity. May Paradise be yours my sister with it’s sweet smell. I envy you. Because of your pain and hardship, you will most certainly enter Paradise swiftly. O Beloved Sister, each time you shed that tear of blood, don’t forget that each trial will surely come to an end because our Lord has promised ease after hardship. So May you and your families be blessed with al-Firdaws (Paradise). O Sister, Allah does what He does in His wisdom. You will never be alone, Allah is with you and Allah sees everything. O Sister, your smile is my smile; your laughter is my laughter and your tears are my tears. I love you with all my heart for the pleasure of Allah. My heart yearns to see you smile, and my hope is that tranquility finds you. And I know you will find all of that because Allah is Just and His Justice raises everything. You are not without one. From my heart to your heart, May you be in Allah’s safety, Your Sister in Islam. ummulhasanaat

THE QUALITY OF MERCY By Sister Jasmine We are approaching Ramadan, and this is a good time to pause and reflect on what this year’s month of fasting will mean to us. We know that Ramadan is made up of three sections, the first 10 days when we seek Allah’s mercy, the second period in which we double our efforts at repentance in order to gain forgiveness, and finally, the last 10 days when we seek Allah’s permission to enter Jannah(Paradise), Insha’Allah. Let us focus on the first 10 days, and explore the quality of mercy. Two of the names by which Allah is known are Ar-Rahmaan and Ar- Raheem. These are the attributes of Allah, and an oft repeated phrase in the Holy Quran. Allah is the most merciful, both in this Dunya (world) and the Hereafter. He bestows mercy on all of creation, and is the giver of mercy to each of His creations. Mercy as a quality is inherent in all of us; when Allah created mercy he divided it into 100 parts. He placed one part of it inside each of His creations, and kept back the other 99 parts. These 99 parts will be used by Allah to show us mercy on the Day of Judgment. Mothers have the greatest mercy for their children; even the wildest of beasts show tenderness to their off spring. As great as the mercy of the mother is for her child, Allah’s mercy is much greater. So important is this quality that Allah has made it incumbent on us to commence every action, every utterance, with ‘Bismillaahir-Rahmaanir-Raheem’ (in the name of Allah, Most Merciful, The Most Beneficent). This is in order that Allah can bless us in whatever we do, whatever we say. Without the utterance of the Bismallah, the action is void of mercy; has no blessing in it, nor any good. It is when we, as the servants of Allah, and obedient to his commands, show mercy towards one another, that Allah sends His Mercy down on us. The Messenger of Allah (peace be upon him) has condemned the person who shows no mercy. He(pbuh) said: "The Most Merciful One shows mercy to those who have mercy on others. Show mercy to those on earth, and the One above the heaven will show mercy to you." In view of this it is just as important to show mercy to others, as it is to beseech Allah for mercy. In the period leading up to Ramadan, let us resolve to bestow our mercy, the quality we have been blessed with, on others. Do take care though, that in our rush to do so, we forget to be merciful to ourselves. Mothers especially are so eager to do even more for their families during Ramadan, that by day end she is run ragged and cannot reap any of the benefits of this Mubarak (blessed) month. Another mistake we make is to be over compensate with food and delicacies at the end of the day. When our bodies have had a welcome break from all the foods we consume normally, sometimes even to excess; it is a shock to the system to overload at the time of Iftar (fast breaking). With abstinence, harmful substances are purged, yet the body continues to function. How merciful is our body, that without the needed sustenance, blood continues to flow, lungs continue to take in air, and all other functions work perfectly. Should we not be grateful for the amazing piece of engineering that is our body? This is one of the Mercies of Allah. Let us have mercy on our systems and consume only healthy and sustaining foods, in sufficient quantity to keep our bodies working. Let us be merciful to our minds and take some quiet time for reflection, our minds process thousands of thoughts at any given moment. Find the time to sit quietly, close your eyes and just breathe. Breathe in with ‘La illaha’, and out with’ illalah.’ Your mind will become still, you will find peace, and most important, you will connect with Allah. Resolve to be a little more patient with your partner, with your children, and even neighbours. Allowing them to annoy or upset you only causes you to expend valuable energy and may even affect your blood pressure. The calmer and quieter you are, the more those around you will respond with similar energies. Reflect on the mercy Allah has already bestowed upon you, make a list of the things you are grateful for, give thanks for the gift of sight which allows you to see the wonders of nature, the gift of speech which allows you to communicate, and to recite the Quran. As you recite, use the ability to read what it means in translation so that you can truly live the Quran. Do, however remember the benefits of reciting, they are absolutely without measure. The gift of hearing allows you to listen to the recital of the Quran. This in itself is a great mercy, as listening to the Word of Allah brings a calmness to the soul, Alhamdulillah (All Praise to Allah). If we can truly bestow mercy on ourselves and our fellow humans, as easily as the rain falls, we will indeed be blessed, even as we bless others. Truly, the quality of mercy drops from the Heavens, because it comes from Allah. A Poet said it very eloquently: The quality of mercy is not strain'd, It droppeth as the gentle rain from heaven Upon the place beneath: it is twice blest; It blesseth him that gives and him that taketh it. “O Allah, have mercy on us above the earth and below the earth and on the Day when our deeds will be presented to us. And cause us to be merciful to one another just as the Companions of Your Prophet(pbuh) were. And have mercy on our dead ones and put those who have mercy from amongst Your servants in charge over us, O Most Merciful!”…Ameen EISLAM

Q. I have a diamond necklace which my husband gave me as a gift. Do I have to pay Zakaat on it ? (Question published as received) A. No. There is no Zakaat on precious stones or metals besides gold and silver unless they have been purchased with the intention of resale. If your diamond necklace if for personal use, there is no Zakaat on the diamond itself. However, if the necklace is of gold or silver, Zakaat will have to be paid on the gold or silver content only. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Impact of Muslim Rule in Spain It remains evident today that the period of Moorish rule, particularly in the region of Andalucía, has profoundly impacted Spain as a nation. The Moors, who derived largely from Arabia and Northern Africa, ruled huge swathes of Southern Spain for seven centuries, and had a widening impact on Spanish culture. The Muslim rule of Medieval Iberia (modern-day Spain) has heavily influenced Spain’s language, intellectual culture, and architecture. Although, the peace which existed at the beginning of the reign became increasingly challenged by the crusading Christian invaders. This blog will go on to demonstrate the lasting elements of the Islamic culture on Medieval Spain. Religious tolerance During their long reign over a large part of medieval Iberia, the Muslims were known to be a rather accepting group, tolerating and welcoming Jews who had been made outcasts by the ‘…northern invaders…’ of Spain. Indeed, one source suggests that the Jews were so highly valued by the Moors that they became ‘…merchants and ambassadors and were often taken into the leaders’ confidence.’ Islamic rule in Spain from the early eighth to the late fifteenth century featured ‘…a multi-cultural mix of the people of three great monotheistic religions: Muslims, Christians, and Jews.’ Furthermore, it is implied, that despite the restrictions imposed on Jews and Christians, such as higher taxes, this overall unity of the three faiths became an immensely successful settlement, ‘…that matched the heights of the Roman Empire and the Italian Renaissance.’ What is more, Blockmans argues that ‘…of course, there was a shrinking Christian majority who, like the Jews, were also treated with reasonable tolerance by the new rulers.’ It is not clear why the Christians were treated so well by the Muslim settlers, but Blockmans suggests that the Jews welcomed Islamic rule after being oppressed by the Christian Visigoth settlers. However, the centuries leading up to the taking over of Spain by the Catholic monarchs, Ferdinand and Isabella, were not free from wars, even, it seems, amongst the Moors themselves. Although, the events of post 1492, when the last of the Muslim kingdoms in Spain was claimed by the Christian crusaders, certainly highlight the acceptance of the Muslim leaders, as opposed to the persecution of the Christian Inquisition. Language Although it is often assumed that the language of Spain derives from Latin alone, closer inspection of many words also reveals Arabic roots. Indeed, it has been argued that; ‘More than 4,000 words of Arabic origin are used in modern Spanish.’ Examples include words beginning with al, such as álgebra (algebra) or Allá (Allah) and other words relating to scientific or mathematical knowledge, as well as exotic words like azúcar (sugar). MacKay also points out that: ‘In the late 1940s …poetic fragments were discovered which, dating back to the tenth century, were composed in Mozarabic – that is, the dialect of Spanish which was spoken in al-Andalus.’ and goes on to emphasise the significance of Arabic poetry in al-Andalus during the Middle Ages. The effect on modern-day Spain is that even some existing place names also derive from Arabic. Architecture The architectural influence of the Moors remains perhaps the most recognisable in modern-day Spain, since it has remained largely untouched for several hundred years. MacKay argues that; ‘…the fact that the Mudejars virtually monopolised the crafts associated with building and ornamentation meant that they left their imprint on buildings all over Christian Spain.’ Indeed: ‘Moorish architecture can be found throughout Spain, with its slender columns, horseshoe arches, cupolas, and airy, colorful buildings.’ An example of a Moorish building (later altered after the Reconquista) is the Alcázar (palace) of Seville, which is believed to date back to the tenth century. Learning/Knowledge The following book review by Titus Burckhardt entitled ‘Moorish Culture in Spain’ is a great demonstration of just how brilliantly influential the Moorish reign of medieval Iberia was upon the nation: ‘The Arab contribution to human progress—astronomy, mathematics, cosmology, the variety and magnificent wealth of architectural form—is a remarkable legacy of a people who entered the land as conquerors and became peaceful masters. From the establishment of the first mosque in Cordova in 785 until the time of their expulsion by the Catholic kings in 1492, the Moors dominated the intellectual life of the area and had a profound impact on European civilization, which assimilated many of their ideas.’ Indeed, it seems that MacKay is more than justified in saying that ‘…the Islamic world improved a scientific tradition of which Latin Europe was largely ignorant.’ Therefore, it can be argued that without the Islamic conquest of Spain, Europe may have remained ignorant of a great many things. Overall, it is clear that ‘Islam was a bridging civilisation.’ and became ‘…a transmitter of culture to Europe. Islam also provided a cultural bridge linking Latin Europe with certain aspects of its Greco-Roman past…’ and can even be linked to the argument about the impact of the Islamic language. As MacKay explains how the majority of the scholarship supplied by the Moorish leaders, such as the learning of Greek science and philosophy, was ‘…within an Islamic and Arabic-language setting.’ In conclusion, for the majority of their period of rule, the Moors profoundly impacted the culture of Medieval Spain much of which remains recognisable today. However, this is, to some extent, overshadowed by the gradual process of the Christian Reconquista. Although, it can be argued that Muslim influence was good for Spain as it modernised knowledge/learning in Europe and encouraged a wider cultural awareness through its introduction of different architectural designs, style of religion and language structure. Finally, although the Moorish leaders no longer rule over Spain, the fact that they did so for seven hundred years is, alone, sufficient grounds for their success. Indeed the end was only an inevitable part of their rule, as it is for the existence of any Empire or regime. Bibliography Angus MacKay, Spain in the Middle Ages: From Frontier to Empire, 1000-1500 (Hampshire, 1977), pp 82, 83, 91 & 201 W.I. M. Blockmans and Peter Hoppenbrouwers, Introduction to Medieval Europe 300- 1550 (Abingdon, Oxon, 2010), p 102

Using Hair Dye <QUESTION> Is it permissible to use hair dyes, and which ones? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, It is permissible, rather recommended (mandub) to dye the hair of the head (and beard for men) provided the ingredients used in the hair dye are Halal. Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Change the old age (white/grey hair), and do not imitate the Jews.” (Sunan Tirmidhi, no.1752 & Sunan Nasa’i) The Messenger of Allah (Allah bless him & give him peace) also stated: “The best dye to change your old age is Henna (a red plant dye) and Katm (type of grass).” (Sunan Tirmidhi, no. 1753 & others) There is a difference of opinion among the scholars on whether the Messenger of Allah (Allah bless him & give him peace) himself dyed his hair. However Sayyiduna Abu Bakr and Sayyiduna Umar ibn al-Khattab (Allah be pleased with them both) did dye the hair of their head and beard, thus it will be classed as recommended (mandub), if not Sunnah. The great Hanafi Imam, Ala’ al-Din al-Haskafi states in his Durr al-Mukhtar: “It is recommended for men to dye their hair (of the head) and beard, even outside war.” (Durr al-Mukhtar, 5: 271) It is stated in the famous Hanafi Fiqh reference book al-Fatawa al-Hindiyyah: “The scholars have all unanimously agreed that it is a Sunnah for men to dye the hair of their head and beard with red colour. It is also considered a sign of Muslims.” (5/329) Pure black dye The foregoing explanation was regarding using dye other than the colour of black. The ruling on using pure black hair dye will defer according to the reason one uses it for. 1) If a warrior (mujahid) used black hair dye in order to put awe and fear into the hearts and minds of the enemy, then all the scholars agree that it is permissible. (al-Fatawa al-Hindiyya, 5/329) 2) To use pure black dye in order to deceive somebody, e.g. a prospective fiancé or in order to get a job, etc, then this (according to all) is impermissible. Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) narrates that the Messenger of Allah said: “Whosoever deceives us is not from us.” (Sahih ibn Hibban) 3) The third situation is when pure black dye is used for adornment, meaning the husband or the wife uses it in order to please the spouse. The scholars have differed with regards to the ruling in such a case. Many Hanafi jurists (fuqaha) have said that to use pure black dye is not permissible, even for the purpose of adornment. The Messenger of Allah (Allah bless him & give him peace) said: “There will be people who will come later (in my Ummah) and apply black dye. They will not even smell the fragrance of paradise.” (Sunan Abu Dawud, 2/578) In another Hadith the Messenger of Allah (Allah bless him & give him peace) said: “…Abstain from using black dye.” (Sahih Muslim) However other scholars including the great Hanafi jurist and student of Imam Abu Hanifa, Imam Abu Yusuf (Allah have mercy on him) permitted the using of black dye for adornment, especially the wife, to adorn herself for her husband. It has also been narrated from some of the companions such as: Sayyiduna Uthman, Sayyiduna Hasan, Sayyiduna Husain & others (Allah be pleased with them all) that they used black colour dye. Imam Abu Yusuf also permitted it for men in order to adorn themselves for their wives. His words are: “As I desire my wife to adorn herself for me, she also desires that I adorn myself for her.” (Radd al-Muhtar) Imam al-Haskafi states in Durr al-Mukhtar: “It is recommended for men to dye their hair and beard, even outside war according to the sounder opinion. The sounder opinion is that the Prophet (blessings and peace be upon him) did not do it. It is disliked with black, though some said it is not.” (See: Radd al-Muhtar ala al-Durr al-Mukhtar) My respected teacher, Shaykh Mufti Taqi Usmani (may Allah preserve him) says: “The final word regarding the using of black dye is that, it will not be considered unlawful (haram), although disliked (makruh). The prohibition in the Hadith will be explained as in when one uses it to deceive others.” (Taqrir Tirmidhi, 2/354) It should also be remembered here that the above discussion is when the dye is pure black. However, if it is not pure, rather it is dark or black-inclined; it would be permissible to apply it. Also, the dying of hair will not affect the validity of ablutions (wudu) or obligatory bath (ghusl), because the coating is not considered a perceptible barrier. In conclusion, it is recommended to dye the hair (for men and women) with other than pure black colour. To use pure black dye in order to deceive others is unlawful (haram), and totally permissible for a Mujahid engaged in Jihad. As far as using it for adornment purposes, it will be disliked. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Question: Are Ladies permitted the use of Henna mixed with Black Dye for prermature gray Hair? Answer: It is permissible if used to beautify one’s self for her spouse only. (Fataawa Mahmoodiyyah Vol 5 Pg 123 Mazhari) Mufti Bilaal Cassim FATWA DEPT. CHECKED AND APPROVED: Mufti Ebrahim Desai Source (Above is part of a multi-question Fatwa)

Answered by Shaykh Ilyas Patel Question: Please give reasoning and evidence from ahadith and scholars. Are women allowed to dye their hair? If yes, is there any particular color recommended? If no, what is the reasoning behind it? I’ve heard that women are not supposed to color their hair anything other than the color of “black.” Why is that? Answer: Yes, women are allowed to dye their hair and the recommended colour is with henna (a red plant dye). (Fatawa Hindiyya V.6 pg 238) The reason for prohibiting the use of black colour to dye ones hair is that one is deceiving ones age and appearance. Shaykh Taqi Usmani mentions in his commentary on Sahih Muslim,Takmila Fath al-Mulhim, regarding women dying their hair: As for women dying their hair in order to beautify themselves for their husband, Qatada (May Allah be pleased with him) gives permissibility as mentioned in Musannaf Abdur Razzaq11:155. Also Ishaq gives permissibility as narrated by Ibn Qudama in his Mugni (1:76). Shaykh Taqi ends with saying, ‘I have not seen any other statement beside these two. Allah Knows Best (Takmila Fath Mulhim 4:150) Dyeing the hair with henna would be more recommended as was the practice, but other colours are also permissible. The Prophet (Allah bless him and give him peace) advised the father of Abu Bakr (May Allah be pleased with them both) to change and dye his hair. He said, ‘Change and dye your hair and refrain from using black’ (Abu Dawud 2.137) This hadith is with regard to advising a man in using a dye. As for women it gives permissibility as she is more urged upon and advised to beautify herself for their husbands. Source: http://www.SunniPath.com

Q: Is it permissible in Islam to do zikr on a Tasbeeh because some one said that our Holy Prophet (Sallallahu Alayhi Wasallam) never used a Tasbeeh in his life. A: It is permissible to recite zikr on a tasbeeh. رقم 3554 – حدثنا محمد بن بشار حدثنا عبد الصمد بن عبد الوارث حدثنا هاشم وهو ابن سعيد الكوفي حدثني كنانة مولى صفية قال سمعت صفية تقول : دخل علي رسول الله صلى الله عليه و سلم وبين يدي أربعة آلاف نواة أسبح بها فقلت لقد سبحت بهذه فقال ألا أعلمك بأكثر مما سبحت ؟ فقلت علمني فقال قولي سبحان الله عدد خلقه (ترمذي 2/195) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question: Assalamualaikum , what is the proof of using a prayer bead? some say it is Bid'ah is this right? Wassalaam Answer: Fatwaa no. 227/05 Hazrat Sa’aad bin Abi Waqqaas (R.A.) reports that once, while accompanied by the Nabi of Allah (S.A.W.), he came across a lady who was using date pits or pebbles for making Tasbeeh (glorifying Allah). Nabi (S.A.W.) addressed her saying, “Should I not inform you of an easier or better way than that, SUBHANALLAHI ‘ADADA MA KHALAQA FIS SAMAAI’ WA SUBHANALLHI ‘ADADA MA KHALAQA FIL ARDHI WA SUBHANALLAHI ‘ADADA MA BAYNA THALIK WA SUBHANALLAHI ‘ADADA MA HUWA KHALIQ WALLAHU AKBAR MITHLA THALIK WALHAMDULILLAHI MITHLA THALIK WA LAILAHA ILLALLAHU MITHLA THALIK WA LA HAUWLA WA LA QUWWATA ILLA BILLAHI MITHLA THALIK.” In the commentary of this Hadith, the author of Mirqaat (a commentary of Mishkaat) explains that, the fact that Nabi (S.A.W.) did not disapprove of her action or show any resentment towards it, clearly proves that using beads, pebbles, etc. when making Tasbeeh is permissible. It would therefore be incorrect to classify an act which Nabi (S.AW.) approved of, as Bid’ah. Hazrat Umar (R.A.) once saw a person using beads for making Tasbeeh and he did not prevent him from doing so. Hazrat Abu Hurairah (R.A.) used a string, which consisted of a number of knots for making Tasbeeh. There are many Ahadeeth in which the Nabi of Allah instructed the Sahabah to recite a particular Zikr a certain amount of times, which naturally implies that something be used for counting. (Mirqaat, Vol. 5, Page 138-139, Hayaatus Sahabah, Vol. 3, Page 427) And Allah Ta’ala knows best Ebrahim bin Zainul Abedeen Backus Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za [email protected]

‘Abdullah bin Mas’oud (Radhiyallahu ‘Anhu) ‘Abdullah bin Mas’oud (radhiyallahu anhu) was of the tribe of Banu Huzail. When he was still a youth, not yet past the age of puberty, he used to roam the mountain trails of Makkah far away from people, tending the flocks of Qurayshi chieftain, Uqbah ibn Abi Muayt. People called him “Ibn Umm Abd” meaning the son of the mother of a slave. His real name was ‘Abdullah and his father’s name was Mas’oud. The youth had heard the news of Muhammad, Rasoolullah (Sallallahu Alayhi wa Sallam) who had appeared among his people but he did not attach any importance to it both because of his age and because he was usually far away from Makkan society. It was his custom to leave with the flock of Uqbah early in the morning and not return until nightfall. One day while tending the flocks, ‘Abdullah (radhiyallahu anhu) saw two men, middle-aged and of dignified bearing, coming towards him from a distance. They were obviously very tired. They were also so thirsty that their lips and throat were quite dry. They came up to him, greeted him and said, “Young man, milk one of these sheep for us that we may quench our thirst and recover our strength”. “I cannot”, replied the young man. “The sheep are not mine. I am only responsible for looking after them”. The two men did not argue with him. In fact, although they were so thirsty, they were extremely pleased at the honest reply. The pleasure showed on their faces . . . The two men in fact were the blessed Rasoolullah (Sallallahu Alayhi wa Sallam) himself and his companion, Abu Bakr Siddiq (radhiyallahu anhu). They had gone out on that day to the mountains of Makkah to escape the violent persecution of the Quraysh. The young man in turn was impressed with Rasoolullah (Sallallahu Alayhi wa Sallam) and his companion and soon became quite attached to them. It was not long before ‘Abdullah ibn Mas’oud (radhiyallahu anhu) became a Muslim and offered to be in the service of the Rasoolullah (Sallallahu Alayhi wa Sallam). He agreed and from that day the fortunate ‘Abdullah ibn Mas’oud (radhiyallahu anhu) gave up tending sheep in exchange for looking after the needs of Rasoolullah (Sallallahu Alayhi wa Sallam). He was the sixth man to accept Islam. ‘Abdullah ibn Mas’oud (radhiyallahu anhu) remained closely attached to Rasoolullah (Sallallahu Alayhi wa Sallam). He would attend to his needs both inside and outside the house. He would accompany him on journeys and expeditions. He would wake him when he slept. He would shield him when he washed. He would carry his staff and his siwaak (toothbrush) and attend to his other personal needs. ‘Abdullah ibn Mas’oud (radhiyallahu anhu) received a unique training in the household of Rasoolullah (Sallallahu Alayhi wa Sallam). He was under the guidance of the Rasoolullah (Sallallahu Alayhi wa Sallam), he adopted his manner and followed his every trait until it was said of him, “He was the closest to the Rasoolullah (Sallallahu Alayhi wa Sallam) in character.” ‘Abdullah was taught in the ‘school” of Rasoolullah (Sallallahu Alayhi wa Sallam). He was the best reciter of the Qur’aan among the Sahaabah (companions) and he understood it better than them all. He was therefore the most knowledgeable on the Shariah. Nothing can illustrate this better than the story of the man who came to ‘Umar ibn al Khattab (radhiyallahu anhu) as he was standing on the plain of ‘Arafah and said: “I have come, O Amir al Mu’mineen, from Kufa where I left a man filling copies of the Qur’aan from memory.” ‘Umar became very angry and paced up and down beside his camel, fuming. “Who is he?” he asked. “Abdullah ibn Mas’oud,” replied the man. ‘Umar’s anger subsided and he regained his composure. “Woe to you,” he said to the man. “By Allah, I don’t know of any person left who is more qualified in this matter than he is. Let me tell you about this.” Umar continued: “One night the Messenger of Allah (Sallallahu Alayhi wa Sallam), was having a conversation with Abu Bakr about the situation of Muslims. I was with them. When Rasoolullah (Sallallahu Alayhi wa Sallam) left, we left with him also and as we passed through the masjid, there was a man standing in Prayer whom we did not recognise. Rasoolullah (Sallallahu Alayhi wa Sallam) stood and listened to him, then turned to us and said, ‘Whoever wants to read the Qur’aan as fresh as when it was revealed, then let him read according to the recitation of Ibn Umm Abd.’ After the Prayer, as ‘Abdullah sat making supplications, Rasoolullah (Sallallahu Alayhi wa Sallam) said, “Ask and it will be given to you. Ask and it will be given to you.” ‘Umar continued: “I said to myself, I shall go to Abdullah ibn Mas’oud straight away and tell him the good news of Rasoolullah’s (Sallallahu Alayhi wa Sallam) ensuring acceptance of his supplications. I went and did so but found that Abu Bakr had gone before me and conveyed the good news to him. By Allah, I have never yet beaten Abu Bakr in the doing of any good.” ‘Abdullah ibn Mas’oud (radhiyallahu anhu) attained such a knowledge of the Qur’aan that he would say, “By Him besides Whom there is no god, no verse of the book of Allah has been revealed without my knowing where it was revealed and the circumstances of its revelation. By Allah, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him.” ‘Abdullah was not exaggerating in what he said about himself. Once ‘Umar ibn al Khattab (radhiyallahu anhu) met a caravan on one of his journeys as Khalif (caliph). It was pitch dark and the caravan could not be seen properly. ‘Umar (radhiyallahu anhu) ordered someone to hail the caravan. It happened that ‘Abdullah ibn Mas’oud (radhiyallahu anhu) was in it. “From where do you come?” asked ‘Umar (radhiyallahu anhu). “From a deep valley,” came the reply. (The expression used fajj amiq meaning deep valley is a Qur’aanic one). “And where are you going?” asked ‘Umar (radhiyallahu anhu). “To the ancient house,” came the reply. (The expression used al bayt ul atiq meaning ancient house, is a Qur’aanic one.) “There is a learned person (alim) among them,” said ‘Umar (radhiyallahu anhu) and he commanded someone to ask the person: “Which part of the Qur’aan is the greatest?” “Allah, there is no god except Him, the Living, the Self-subsisting. Neither slumber overtakes Him nor sleep,” replied the person answering, quoting the Ayat al Kursiyy (the verse of the Throne). “Which part of the Qur’aan is the most clear on justice?” “Allah commands what is just and fair, and the feeding of relatives…” came the answer. “What it the most comprehensive statement of the Qur’aan?’ “Whoever does an atom’s weight of good shall see it, and whoever does an atom’s weight of evil shall see it” came the reply. “Which part of the Quran gives rise to the greatest hope?’ “Say, O my servants who have wasted their resources, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. He is the Forgiving, the Compassionate.” Thereupon ‘Umar (radhiyallahu anhu) asked: “Is ‘Abdullah ibn Mas’oud among you?’ “Yes, by Allah,” the men in the caravan replied. ‘Abdullah ibn Mas’oud (radhiyallahu anhu) was not only a reciter of the Qur’aan, a learned man or a fervent worshipper. He was in addition a strong and courageous fighter, one who became deadly serious when the occasion demanded it. The Sahaabah were together one day in Makkah. They were still few in number, weak and oppressed. They said, “The Quraysh have not yet heard the Qur’aan being recited openly and loudly. Who is the man who could recite it for them?’ “I shall recite it from them,” volunteered ‘Abdullah ibn Mas’oud (radhiyallahu anhu) . “We are afraid for you,” they said. “We only want someone who has a clan who would protect him from their evil.” “Let me,” ‘Abdullah ibn Mas’oud insisted, “Allah shall protect me and keep me away from their evil.” He then went out to the masjid until he reached Maqaam Ibraheem (a few meters from the Ka’bah). It was dawn and the Quraysh were sitting around the Ka’bah. ‘Abdullah (radhiyallahu anhu) stopped at the Maqaam and began to recite: “Bismillah irRahman irRaheem. Ar-Rahman. ‘Allamal Qur’aan. Khalaqal insaan. ‘Allamahul bayaan… (In the name of Allah, the most Beneficent, the most Merciful. The Most Merciful (Allah). He has taught the Quran. He has created man and taught him the clear truth…)” – Quran: Surah Rahman 55:1-4 He went on reciting. The Quraysh looked at him intently and some of them asked “What is Ibn Umm ‘Abd saying?” “Woe to him! He is reciting some of what Muhammad brought!” they realised. They went up to him and began beating his face as he continued reciting. When he went back to his companions the blood was flowing from his face. “This is what we feared for you,” they said. “By Allah,” replied ‘Abdullah, “the enemies of Allah are not more comfortable than I at this moment. If you wish, I shall go out tomorrow and do the same.” “You have done enough,” they said. “You have made them hear what they dislike.” ‘Abdullah Ibn Mas’oud (radhiyallahu anhu) would refrain from narrating Hadith for fear of mistakes. However when he did narrate a Hadith, he was very particular in what he attributed to Rasoolullah (Sallallahu Alayhi wa Sallam). He would turn pale and quake in fear whenever he accidentally attributed something to Rasoolullah (Sallallahu Alayhi wa Sallam), even though Rasoolullah (Sallallahu Alayhi wa Sallam) has said, “Whatever Ibn Mas’oud narrates to you, believe him”. Whenever he gave a verdict, he would attribute it to himself, saying that it was his own opinion and that it was from Allah if it was correct and that it was from himself and Satan, if it was incorrect. For this reason, many Fataawa have been attributed to ‘Abdullah (radhiyallahu anhu) instead of Rasoolullah (Sallallahu Alayhi wa Sallam). ‘Abdullah ibn Mas’oud (radhiyallahu anhu) lived to the time of Khalifah ‘Uthmaan (radhiyallahu anhu). When he was sick and on his death-bed, ‘Uthmaan (radhiyallahu anhu) came to visit him and said: “What is your ailment?” “My sins”, he said. “And what do you desire?” asked ‘Uthmaan (radhiyallahu anhu) “The mercy of my Lord.” “Shall I not give you your stipend which you have refused to take for years now?” Uthmaan (radhiyallahu anhu) asked him. “I have no need of it”. “Let it be for your daughters after you” Uthmaan (radhiyallahu anhu) said. “Do you fear poverty for my children? I have commanded them to read Surah al Waaqi’ah every night for I have heard Rasoolullah (Sallallahu Alayhi wa Sallam) saying, “Whoever reads al Waaqi’ah every night shall not be afflicted by poverty ever”. That night in the year 34 A.H, Abdullah passed away, his tongue moist with the remembrance of Allah and with the recitation of the verses of His Book.

Great Women of Islam By: Mahmood Ahmad Ghadanfar This book is about the life stories of the Mothers of the Believers and 16 other Sahabyat who had been given the good news of the paradise in this world by Prophet Muhammad (S). There are good examples in the lifestyle of the Mothers of the believers and women Companions especially for the Muslim women. It is necessary for all of us to study the Seerah of these noble and fortunate women. Besides the Mothers of the believers, the compiler of the book has included the description of those sixteen women who had been given the good News of the Paradise in this world by the Prophet Muhammad (S). Although the original book is in the Urdu language but the efforts of the translator had made it more beneficial for the readers. DOWNLOAD

Muslim influence in Spain still felt in daily life By Habeeb Salloum (The Milli Gazette - Indian Muslims' English Newspaper -2001) No one who has been so fortunate as to be invited to an Andalusian farmer's home will ever forget the hospitality of his hosts. This hospitality has historical roots. It goes back to the 900 years of Muslim presence in the Iberian Peninsula. When a Spanish host smiles and makes his guest feel at home with the phrase, Esta casa es su casa, he is translating the words of his Muslim ancestors, who would say Al-bayt baytak (this home is your home). Similarly, Hasta manana, si Dios qiuere on departure is an echo of the words of Muslims, who said, Ila'l-liqa, insha'Allah (until we meet again, if Allah wills). These and other Muslim inherited phrases in the Spanish way of life are a testimony to the influence the Muslims left on the culture of the Iberian Peninsula. The Muslims poured out of their homelands with the zeal of their faith and spread far and wide. From the heart of China to the borders of France, Arabic became the language of intellectual and scientific expression. This is attested to by the countless Arabic words which were borrowed by other languages in all fields of human activities. This impact of Arabic is best exemplified in the Iberian Peninsula where the sons of Islam built a dazzling civilization that bequeathed to Europe the basis of its future development. According to WJ Entwistle in The Spanish Language, the Mozarabs, arabized Spanish Christians under Muslim rule, were responsible for the easy passage into Spanish of a considerable Arabic vocabulary. The administrative, intellectual and scientific language in Spain was Arabic, and a large number of words dealing with administration, agriculture, architecture, crafts, commerce, industry, science and place names are today of Arabic origin. The Spanish Christians, in turn, gave these words, along with the associated technology, to other countries in Europe. To this day the influences of this Muslim Spanish State, called by the Arabs Al-Andalus, permeates all aspects of Spanish life-best reflected in the agricultural sector, the pillar of Muslim Spain. In its days of glory, farmers in Muslim Andalusia produced more, and were more prosperous, than in most of the other Islamic countries, which , in their turn, were the most advanced in the medieval world. In his book, The Splendour of Moorish Spain, Joseph McCabe states that the Arabs described Al-Andalus as a glorious garden of terraced hills where every acre of cultivable land was tilled. Muslim Spain reached its zenith in the tenth century. Ibn Hawqal wrote that the major part of AL-Andalus was fertile and was watered by many rivers, the cost of living was reasonable and the people lived a happy and prosperous life. It is said that during its golden age in the tenth and eleventh centuries. Al-Andalus had 12,000 town and villages along the banks of the Guadalquiver alone-a density unknown in any other part of the world. What made this westernmost country in the Muslim world flourish was the hard work of the peasants, rendering the countryside fertile. Estates tilled by slaves were very few. The land was almost all owned by small landowners. Tilling the soil was a proud profession and a person was not looked down upon if he was a farmer. Work was a moral duty and an Islamic ideal. Agriculture was greatly developed by this attachment to the soil, which led to the introduction of new crops, advanced techniques of cultivation, preservation of fruits and vegetables, and the use of fertilizers. These were complemented by an excellent irrigation system with a tight control of inspection and enforcement-still followed in parts of the Iberian Peninsula. A wide variety of foods were cultivated, of which the people in the rest of Europe had no conception. Among the important crops, many in Spanish still carrying their Arabic names, were: sugar (azucar / al-sukkar), saffron (zafaran / al-zafran) rice (arroz / al-ruzz), and many citrus fruits and vegetables, including lemon (limon / laymun), orange (naranja /Naranj) and spinach (espinaca- / sbanikh). In addition, the Muslims increased on a large scale the production of almonds, asparagus, dates, figs, grapes, strawberries, wheat and olives: the last still called aceitunas in Spanish from its Arabic name al-zaytun, and its oil is acetic from al-zayt. Today Spain produces half the world’s supply of olive oil. Besides the food crops, the Muslim brought to the Iberian Peninsula the cotton plant, which in Spanish is called algodon from the Arabic alqutn. They also developed the silk industry, to make Al-Andalus one of the major silk manufacturing countries of the medieval world. The fine fabrics of which Europe was to be proud in later centuries had their origin in this land of the Moors. The wealth generated by agriculture would have been insignificant were it not for the excellent irrigation system the Muslim constructed throughout Al-Andalus. When these former sons of the desert first came to the peninsula, they found a primitive form of a Roman irrigation network. After making a scientific study of the land, they improved this network greatly, completing many hydraulic projects for irrigating their whole domain. There is little doubt that the intricate canal network was responsible for producing the thriving crops in the Muslim era. The lush huerta surrounding Valencia has fascinated engineers and historians for centuries. The Moorish irrigation system, which made this garden full of orchards and rice fields possible, is still regulated by a thousand-year-old tribunal established by the Moorish khalifah Al-Hakam II. Every Thursday at midday it holds its sessions to adjudicate land disputes among the farmers. The code laid down by the Muslims is still the basis of judgement by this Tribunal of the Waters. The Valenican huerta was only one of the areas in Spain which benefited from the agricultural techniques of the Muslims. In the southern part of the country, they created what some historians have called an earthly paradise. M Defourneaux in his book, Daily Life in Spain in the golden Age, wrote: The most admirable area is around Granada, where the Moors for a long time occupied the kingdom. They brought water from the snowcapped Sierras, by means of canals and tunnels, to fertilize the plains and the blossoming hills which surround them to make it one of the most beautiful sights in the world. The excellent land-watering system constructed by the Muslims throughout Al-Andalus is attested to by the Spanish language, rich in Arabic loan words in the field of irrigation from names of the waterways to the laws and administration of the system irrigation ditch (acequia-al-saqiya), pool (alberca-al-birka) and irrigating duty (alfarda or farda-alfarda). More than the pen of any historian, these words tell the story of the Arab impact on the irrigation system in Spain. They are a living testimony to the Muslims' technical achievement in the agricultural field. The introduction of new crops with the accompanying irrigation generated a great deal of wealth. This gave rise to an affluent society which appreciated the beauty of nature and that created by man. The forests were protected, new types of trees and flowers were cultivated and number of wild flowers, grasses and shrubs were identified and named. Many of these still carry their Arabic-derived names: safflower (alazor-al-asfur), alfalfa (al-fasfasa) and acorn (bellota-balluta). The famous botanists of Muslim Spain, Ibn Bassal, Ibn al-Wafid, Ibn al-Hajjaj and Ibn al-Awwam, have left us a great deal of material on the productivity and fertility of plants and general agricultural practices. In the twelfth century Ibn al-Awwam wrote a treatise on agriculture which was translated into the Romance languages of the Middle Ages. It lists 584 species of plants and gives precise instructions regarding their cultivation and use. He also wrote about methods for grafting trees and how to produce hybrids, stop the blight of insects, and create floral essences of perfume. With flowers, shrubs and trees, the Muslims built gardens to a grand artistic perfection. The passion for gardens and flower-filled courtyards was a deep love in the heart of every Muslim. This is reflected in the words of chroniclers who have left us first hand and precise knowledge about the Moorish courtyards during the Muslim era. As a result of this legacy, Spain today has some of the most charming homes and gardens in the world. Flowers dripping down from window-boxes against walls which beautify the streets and plazas are a true leftover form the days when the sons of Islam ruled. Next of importance to the produce of the land in the Muslim age was sheep raising and the wool industry it generated. The head-shepherd (rabadan-rabb al-da'n), a flock of sheep with different owners (rehala-rahata), a head of cattle (res-ra's), and a young shepherd playing his flute (zaga playing his alboque-zaghlul playing his al-bug ) are Spanish words directly taken form the Arabs. Perhaps even more interesting are the names and words derived form Arabic which permeate Spanish rural life. These tell their own story of how great the imprint the Muslims left in the land of EI-Cid (Al-sayyid). From the 8,000 basic Spanish words derived from Arabic, a large number relate to farming and the countryside: village aldea-al-day's), flour-mill (tahona-tahuna) and mule-driver (almocrebe-al-mukari), for example. Of all the facets of country life in which one sees the mark of the Muslims, the home is the place where they left their greatest imprint. The beauty and comfort of the Andalusian abode of today is no different than that of the Muslim home in Arab Spain. A Spanish housewife goes about her tasks (tarea-tarihah) cleaning the tiles (azulejos-al-zulayj) and door-knocker (aldaba-al-dabba. As the masons (albaniles-al-banna toil, they drink from a water-jug (jara-jarrah) by letting a stream from the spout fall through the air into their mouths- a method of drinking brought into Spain by the Muslims. The Spanish words of Arabic origin relating to rural life and the home are only one side of the coin. The countryside, especially in southern and eastern Spain, is dotted with place names of Arab origin: Medinas (medina-city), Alcalas (al-qasr-the palace). There are well over a thousand names of Arab origin found in every part of the country. They have become as Spanish as bullfighting, which is also believed to have been initiated by the Moors. The expulsion of the Muslims from Spain deprived the land of its prosperity and led to a huge drop in agrarian production. This was especially true in the Valencia region and the last Moorish heartland of the Alpujarrs Mountians edging Granada. According to A Boyd in The Road from Ronda, when Philip II expelled the Moriscos (Muslims forced to convert to Christianity) from the Alpujarras, and repopulated it with Christians from the north, he ordered that two Morisco families must stay in each village to show the newcomers how to irrigate the land. In the Valencian huerata, after the expulsion of the Muslims, the cultivation of sugarcane was almost extinguished and the yields of citrus fruits declined drastically. Muslim Spain, which covered a little more than 50 percent of the Iberian Peninsula, by its advanced farming techniques supported a population of 30 million-more than the inhabitants of all the European countries in that era. It was many years before that remainder of Europe reached the affluence once found in AL-Andalus. In that earthly paradise the Muslims had created the flower of the medieval world. Today what they left behind tells its own story. Not only the flourishing, rich Spanish countryside of our times, but the magnificent Mosque of Cordova, the Alcazar of Seville, and the majestic Alhambra of Granda all still stand-glorious examples of visual splendour attesting to the greatness of the Muslim civilization of Spain.

Sunnats and Aadaab of Ramadhaan – Part 4 1. Ensure that you perform the twenty rakaat taraweeh salaah every night. The taraweeh salaah is an emphasised sunnah. In the era of Hadhrat Umar (Radhiallahu Anhu), all the Sahaabah had consensus on performing twenty rakaat taraweeh. At least try to complete one khatam of the Qur’aan in the taraaweeh Salaah. عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه (ابو داود رقم 1373) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who stands in Taraweeh salaah in Ramadhaan with Imaan (complete belief and faith) and with the hope of reward, all his past (minor) sins will be forgiven.” عن عبد الرحمن بن عوف رضي الله عنه قال قال رسول الله صلى الله عليه وسلم إن الله تبارك و تعالى فرض صيام رمضان عليكم و سننت لكم قيامه فمن صامه و قامه إيمانا و احتسابا خرج من ذنوبه كيوم ولدته أمه (سنن النسائي 1/308) Hadhrat Abdur Rahman bin Auf reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Verily Allah Ta`ala has ordained the fast of Ramadhaan upon you and I have prescribed for you standing during its nights in Taraaweeh Salaah. Whosoever fasts during the days and stands up during the night in Taraaweeh Salaah with true faith and hope of reward from Allah Ta’aala, he will be cleansed from all his sins like the day his mother bore him.” عن ابى الحسناء أن علي بن أبي طالب أمر رجلا أن يصلي بالناس خمس ترويحات عشرين ركعة – باب ما روي في عدد ركعات القيام في شهر رمضان (سنن الكبرى للبيهقي رقم 4805) Abul Hasana says, “Hadhrat Ali (Radhiallahu Anhu) ordered a person to perform twenty rakaats of Taraweeh with the people during Ramadhaan.” عن الأعمش عن زيد بن وهب قال كان عبد الله بن مسعود يصلي لنا في شهر رمضان فينصرف عليه ليل قال الأعمش كان يصلي عشرين ركعة و يوتر بثلاث (عمدة القاري 11/127) A’amash says, “Abdullah ibn Mas’ood (Radhiallahu Anhu) used to lead the taraweeh salaah during the month of Ramadhaan for the people and he used to perform 20 rakaats and would perform 3 witr.” روى البيهقي بإسناد صحيح انهم كانوا يقيمون على عهد عمر بعشرين ركعة و علي عهد عثمان و علي (و هكذا هو في عمدة القاري) (فتح الملهم 2/320) Allamah Ayni says, “The illustrious Sahaabah of Rasulullah (Sallallahu Alaihi Wasallam) had performed twenty Rakaats during the reign of Hazrat Umar (Radhiallahu Anhu), and Hazrat Uthmaan and Hazrat Ali (Radhiallahu Anhuma).” (Ayni's Sharh-e- Bukhari Vol.7 P.178) 2. Form the habit of performing good deeds in the month of Ramadhaan and shun the habit of committing evil deeds and vices. عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم إذا كان أول ليلة من شهر رمضان صفدت الشياطين ومردة الجن وغلقت أبواب النار فلم يفتح منها باب وفتحت أبواب الجنة فلم يغلق منها باب وينادي مناد يا باغي الخير أقبل ويا باغي الشر أقصر ولله عتقاء من النار وذلك كل ليلة (ترمذي رقم 682) Hadhrat Abu Hurayrah (Radhiallahu Anhu reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When the first night of Ramadhaan enters, the Shayateen and rebellious Jinnaat are chained, the doors of Jahannum are closed and no door remains open, the doors of Jannat are opened and no door remains closed, and a caller announces: ‘O the one seeking piety and good, advance. O the one seeking evil, restrain (from your evil).’ And Allah Ta’ala emancipates many souls from the fire of Jahannum, and this transpires every night throughout the month of Ramadhaan." 3. Sit for i`tikaaf during the last ten days of Ramadhaan if you are able to. عن ابن عباس الله عنه أن رسول الله صلى الله عليه و سلم قال في المعتكف هو يعتكف الذنوب ويجري له من الحسنات كعامل الحسنات كلها (ابن ماجة رقم 2108) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said regarding the one sitting in I’tikaaf: “The mu’takif (remaining in the Musjid) stays away from committing sins, and every moment he receives the reward for carrying out the various forms of ibaadat that he would have been able to carry out had he not been in the state of I’tikaaf. عن ابن عباس الله عنه أن رسول الله صلى الله عليه و سلم قال من اعتكف يوما ابتغاء وجه الله تعالى جعل الله بينه وبين النار ثلاث خنادق أبعد مما بين الخافقين رواه الطبراني في الأوسط والبيهقي واللفظ له (الترغيب رقم 1650) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: Whoever sits in I’tikaaf for a day seeking the pleasure of Allah Ta’ala, Allah Ta’ala will place between him and the fire of Jahannum three trenches, each trench as far as the distance between the East and the West. 4. Search for Laylat-ul-Qadr during the odd nights of the last ten days of Ramadhaan. عن أنس بن مالك قال : دخل رمضان فقال رسول الله صلى الله عليه وسلم : إن هذا الشهر قد حضركم وفيه ليلة خير من ألف شهر من حرمها فقد حرم الخير كله ولا يحرم خيرها إلا محروم (ابن ماجه رقم 1644) Hadhrat Anas (Radhiallahu Anhu) reports that when Ramadhaan began Rasulullah (Sallallahu Alaihi Wasallam) said: “Certainly this month (of Ramadhaan) has dawned upon you, and within it there is a night greater than a thousand months. The one who is deprived of this night, has certainly been deprived of all good. And only the truly deprived ones will be deprived of the good of this night.” 5. On the odd nights, perform some ibaadat and then go to sleep with the intention of awakening later at night. Do not sleep without making ibaadat, perchance one may not get up in time. 6. On the night of Qadr recite the following du`aa: اَللّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنّيْ O Allah, Indeed You are most forgiving, You love to forgive, so please forgive me. عن عائشة قالت : قلت يا رسول الله أرأيت إن علمت أي ليلة ليلة القدر ما أقول فيها ؟ قال قولي اللهم إنك عفو كريم تحب العفو فاعف عني قال هذا حديث حسن صحيح (ترمذي رقم 3513) Hadhrat Aaisha (Radhiallahu Anha) reports that on one occasion she asked Rasulullah (Sallallahu Alaihi Wasallam) what duaa to recite if she finds Laylatul Qadr. Rasulullah (Sallallahu Alaihi Wasallam) taught her to recite the following duaa: اَللّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنّيْ 7. Spend some time on the night of Eid in ibaadat. عن أبي أمامة رضي الله عنه عن النبي صلى الله عليه و سلم قال من قام ليلتي العيدين محتسبا لم يمت قلبه يوم تموت القلوب رواه ابن ماجه ورواته ثقات إلا أن بقية مدلس وقد عنعنه (الترغيب و الترهيب رقم 1655) Hadhrat Abu Umaamah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever stands up in ibaadat on the two nights of Eid with the hope of attaining reward, his heart will not die the day the hearts (of the sinners) will die. 8. The one who performs Esha salaah and Fajr salaah with jamaat and he performs twenty rakaats of the Taraweeh salaah with the imaam, Allah will reward him with the reward of standing throughout the night in ibaadat, and if the night was Laylatul Qadr, Allah Ta’ala will reward him with reward of Laylatul Qadr. عن عثمان رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : من صلى العشاء في جماعة فكأنما قام نصف الليل ومن صلى الصبح في جماعة فكأنما صلى الليل كله . (مسلم رقم 656) Hadhrat Uthmaan (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who performs his Esha salaah with jamaat (in the Musjid), then it is as though he has spent half the night in ibaadat. (And if he follows it up) and performs the Fajr salaah with jamaat (in the Musjid), Allah Ta’ala will reward him with the reward of spending the entire night in ibaadat. عن أبي ذر: قال … فقام بنا حتى ذهب ثلث الليل ثم لم يقم بنا في السادسة وقام بنا في الخامسة حتى ذهب شطر الليل فقلنا له يا رسول الله لو نفلتنا بقية ليلتنا هذه ؟ فقال إنه من قام مع الإمام حتى ينصرف كتب له قيام ليلة (ترمذي رقم 806) It is reported from Abu Zar (Radhiallahu Anhu) that during the month of Ramadaan on the 25th night Rasulullah (Sallallahu Alaihi Wasallam) led us in the Taraweeh salaah until half the night had passed. We (enjoyed performing the Taraweeh salaah) that after the completion of the salaah we said to Rasulullah (Sallallahu Alaihi Wasallam): ‘If only you could have continued till the end of the night?’ Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who stands with the Imaam and performs the Taraweeh salaah, Allah Ta’ala writes for him the reward of standing the entire night. 9. After the month of Ramadhaan, one should endeavour to observe the six sunnah fasts of Shawaal. عن أبي أيوب الأنصاري أن رسول الله صلى الله عليه وسلم قال : من صام رمضان ثم أتبعه ستا من شوال كان كصيام الدهر. (مسلم رقم 1164) Hadhrat Abu Ayoob Ansaari (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever observes the fasts of Ramadhaan and follows it up with keeping six fasts in Shawaal, then (he will get the reward) as though he fasted the entire year.”

Aameen!..Allah ta'ala removed your confusion through the post so your respected father continues to receive thawaab...glad to have been the means my sister. For a number of years, Alhamdulillah, I have had the practice of consulting Ulama whenever I'm told something and about the practices of our Indo-pak culture. That way InshaAllah there is no misconceptions or misunderstandings and Alhamdulillah we're holding on to the rope of the Qur'an and Sunnah! Many a time I was advised that a certain practice was a Bid'at and so Alhamdulillah we would stop the practice in our family and advise others too....May Allah ta'ala safeguard and elevate our Ulama and keep us on the straight path!

This is a brief history outlining the main events. For the complete history the books mentioned in the opening post are recommended though I’m sure there are many more. All praises are for Allah subhaanau wata’ala. I’m sure this work will not be free from mistakes. If found please do not hesitate to post for the benefit of all of us.

Fear of falling into sin Q: I am a 22 years old girl. Nowadays I don't know why I am so distracted. I have bad intentions which I don't want myself to indulge in. I have fear of Allah. I don't want to commit any sin. I really need a husband because shaitaan is continuously distracting me. I have many facilities to distract me but I don't want to get involved in gunnah. I don't want to have a boyfriend and fulfill my desires. I pray to get married 5 times after each namaz every single day. Please give me some wazifa to get married soon as the environment and the present days are spoiling every girl and boy. A: Leave out all types of media, information, technology. Look only into kitaabs like Fazaa’il-e-A`maal and Bahishti Zewar. Think of death for approximately ten minutes before you sleep and after you get up. After every namaaz read the following three times: رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيْر And Allah Ta'ala (الله تعالى) knows best Answered by: Mufti Ebrahim Salejee (Isipingo Beach) *Transliteration of the Du'a: Rabbi innee limaa anzalta ilayya min khayrin faqeer

Can My Sister Pay Expiatory Payments (fidya) For Missed Fasts Due To Her Diabetes? Seekersguidance.org Question: My sister-in-law has been diagnosed with diabetes and advised by her doctor not to fast. Does she have to fast? How much expiation does she have to pay if she cannot? Answer: I pray this finds you in the best of health and spirits. 1. It is not an “automatic” that every diabetic person is unable to fast. If you’re able to, encourage your sister-in-law to discuss her specific situation with a discerning scholar. Many doctors (fearing medical liability) err on the side of excessive caution in such matters. 2. If it is established that she is presently unable to fast, then there is no expiatory payment (fidya) for her to give, unless she is both elderly and the condition is not likely to ever improve. [ref: Shurunbulali, Maraqi al-Falah] And Allah alone gives success. Faraz Rabbani (Originally answered on the SeekersGuidance Ramadan Course Forum)

Diabetes and missing fasts during Ramadan Qibla.com Answered by Shaykh Abdurrahman ibn Yusuf Mangera I am diabetic and can not fast due to this medical condition. During fasting after one P.M., my blood sugar level goes down and I experience sever headaches followed by vomiting. This is permanent situation. Can I pay fidyah every year and if so how much I have to pay. Answer: Assalamu alaykum In the name of Allah, the Inspirer of truth. Type 1 diabetes is a serious problem. If this problem has been diagnosed in you and has been established in a concrete way, through consultation with an expert physician or diabetes specialist, then you will do the following: If you have to forgo the fast in Ramadan but can keep them at another timeduring the year maybe in more shorter days of the year, then you have to make them up in those days that you feel better. Consult with a Muslim physician if there is some way to retain enough insulin through certain diets, medicine, etc. through the duration of the fast (especially nowadays when fasts are so short) and keep them. Added note: Obviously with the prevalence of diabetes this is a commonly raised concern. There are two important issues in this matter (along with what has already been mentioned above). First, it is medically important that one distinguish between type I and type II diabetes. Second, before looking to exemptions in the shariah one with such problems should contact a Muslim physician who understands the importance of fasting. Such a physician can often come up with an altered insulin regimen for the periods of fasting. In most cases this issue can be resolved at this level 2. If this is not possible and the problem of headaches and vomiting remain a serious problem at all times (even after working with a new regimen of medicine and insulin), then you are considered a person incapable of fasting due to terminal weakness or illness. It is permissible for you to forgo your fasts and pay fidya instead (Tahtawi alal-Maraqi 453). It must be remembered though that in any case, if you somehow become capable of fasting again (even through advanced medicines or treatments), all the missed fasts will have to made up again, even if you had already paid fidya for them (Fatwa Hindiyya 1:207). Wassalam Abdurrahman ibn Yusuf

Diabetes and fasting In the name of Allah, the most Beneficent, the most Merciful. Answer Firstly, using an injection does not break ones fast. Therefore, if the diabetic patient can fast throughout the day by using the insulin injection then this will not render ones fast invalid. (Ahsanul Fatawa p.432 v.4) However, if you need to consume solid foods every few hours and have to forgo the fasts in Ramadhan, then one should keep them at another time during the year, maybe during the shorter days. Consult with a Muslim doctor if there is some way to retain enough insulin through certain diets through the duration of the fast. If this is not possible then you are considered incapable of fasting and thus it will be permissible for you to forgo your fasts and pay fidyah instead. (Maraqi Falah p.453) The fidyah for each fast is similar to how much one gives for sadqah fitr. This is to give 1.6 kg of wheat or 3.2 kg of barley or the equivalent of the above in cash (£2 – £3). (Raddul Muhtar p.532 v.2) It must be remembered if the patient somehow becomes capable of fasting again, all the missed fasts will have to be made up again, even if you have already paid fidyah for them. (Fatawa Hindiyyah p.207 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Question and Answer: Q. I always knew we can read quran and give the sawab (reward) to the deceased and I do this all the time for my late dad. Recently I was told this is wrong and the dead cant benefit from my reading. Please clarify as I’m now confused (Query published as received) A. There are numerous Ahadith to prove that the rewards of the Qur’an and good actions reach and benefit the deceased when performed on their behalf. Sayyiduna Abu Hurayrah (Radiyallahu Anhu) reports that the Prophet of Allah (Sallallahu Alaihi Wasallam) said: When a person passes away, then all his actions cease except for three: a) Sadaqah Jaariyah (perpetuating charity), b) Knowledge which he imparted and is now being benefitted from or c) a pious child who will make Dua for him. (Sahih Muslim, Hadith #: 1631) In the chapter titled “recitation by the deceased”, Imam Abu Dawood (Rahimahullah) transmitted the Hadith reported by Sayyiduna Ma’qal bin Yasar (Radiyallahu Anhu) that the Prophet of Allah (Sallallahu Alaihi Wasallam) said: “Recite Surah Yaseen upon your dead”(Abu Dawood, Hadith #: 3121) Allamah Ayni (Rahimahullah) states: The rewards of all good actions benefit the dead including Salaah, fasting, Hajj, charity, Zikr etc (Ramzul Haqa’iq) In Sahih al-Bukhari, the narration from Sayyidatuna Aa’ishah (Radiyallahu Anha) is recorded where a man came to the Prophet of Allah (Sallallahu Alaihi Wasallam) and asked him: “My mother passed away suddenly and she did not get a chance to make a bequest. I think that if she had a chance, she would have given charity. So if I give charity on her behalf, will she be rewarded and will I also be rewarded? The Prophet of Allah (Sallallahu Alaihi Wasallam) replied in the affirmative. (Sahih al-Bukhari, Hadith #: 2717) These are just a few narrations from the many that establish that reciting the Qur’an and performing good deeds on behalf of the deceased will benefit them in their graves. You should continue doing good deeds on behalf of your father, be it in the form of charity, keeping optional fasts, optional Salaah, Istighfar, Zikr or the recitation of the Qur’an etc and all of this will benefit him Insha Allah. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The Billowing Smoke Of Gaza Adapted from idealwoman.org While the Muslims in the west continue to enjoy the bounties of the worldly life, their brothers in Gaza, Syria, Iraq, Afghanistan, Sudan, Nigeria, Yemen, Algeria, Somalia and many other countries continue to taste the bitter realities of life. The Muslim countries and cities seem to be like defenceless prey devoured by blood thirsty predators. It was Kandahar, Baghdad, Fallujah, Sana and Mogadishu yesterday. Today it is Aleppo and Gaza. Gaza has faced more than 950 airstrikes in the past 150 hours. That is approximately one missile strike every ten minutes. This is nothing new. The Muslims of Gaza have been oppressed for decades. Many children were born and died living their 50-60 years oppressed. They saw, inhaled and consumed oppression. It is a miracle that these men and women of Gaza opted to lay down their lives instead of their Aqīdah. Imān was more beloved to them than their blood. The eternal gardens with flowing rivers and fruit laden trees were in their sight. They entered the doors of history with their lives. Their names were forever engraved on the earth with their blood. We encourage all to remember our oppressed brothers, sisters and children. Help them in anyway one can- financially, verbally, physically or emotionally. Beseech Allah Azza Wa Jalla to help our brothers and sisters. Certainly victory is from Allah and victory is but an hour of patience. May Allah help our oppressed brothers and sisters. We beg Allah to save our brothers from the Fir’aun of this time just as he saved Musa alayhis salaam from the Fir’aun of his time. Ameen. With Compliments~Darulfiqh.com

The Fifteenth Century & The End of Muslim Rule in Al Andalus At the dawn of the fifteenth century Muhammad VII was the Amir of Granada. He was a warrior and he strengthened his army and garrisoned the border forts. The Christians viewed this with concern and in 1404 they summoned a council of war and decided to end Muslim Kingdom of Granada. An indecisive battle followed and a truce was called. After his death other rulers followed amongst intrigue and conspiracies and the Christians constantly intensifying pressure. The fifteenth century saw the frontiers of the kingdom of Granada shrinking progressively as the Christians continued to attack and wrestle away border towns. The kingdom itself was always under civil strife. Muhammad VII was the Amir in the beginning of the fifteenth century, followed by others. Abul Hasan was one of last rulers of the dying state of Granada. He was brave and courageous, he reorganised the civil and military administration, strengthened the army and prepared for a show down with the Christians. He recaptured some of the border towns which had been captured by the Castilians. Meanwhile the Christians gained strength with the unification of two states as Ferdinand (the ruler of Castile) and Isabella (the ruler of Aragon) married. The war between Granada and the Christians broke out in 1482 and lasted ten years with both sides gaining and loosing territory. At this critical time the court of Granada came to be rocked by family feuds. Boabdil (Known as Ex-Zogoiby – The Unlucky): The Last Ruler of Muslim Spain Abul Hasan had two wives, a Nasrid princess, Aisha and a Christian lady, Isabelle. Abul Hasan was attached to Isabelle and under her influence he decided that his successor should be his younger son from his Christian wife in preference to his older son, Abu Abdullah (or Boabdil, as commonly know to the world) who was the son of Aisha. Through the incitement of his mother Boabdil staged a revolt against his father. He won the support of the Arab tribes and he captured the capital. Abul Hasan fled to Malaga where his brother was the ruler and with his help recaptured the throne. Boabdil then sought refuge with the Christians and now Granada was in a state of anarchy and confusion. Abul Hasan could not cope and he abdicated in favour of his brother, Muhammad al Zaghal (Muhammad XI). He was a valiant and gallant warrior, a firm ruler and a resolute opponent of the Christians. In normal times he would have been a successful ruler, however the process of disintegration had proceeded too far. Baobdil was with the Christians and he fought against his uncle when they attacked. The Fort of Losca fell in 1486 followed by the Fort of Valez in the next year. Muhammad XI felt that resistance was useless and he fled to Morocco while Baobdil took the throne. He took the official name of Muhammad XII though unfortunately he was the very last ruler of Spain (or what little remained of it). Despite being a tool of the Christians they gave him no peace. They were determined to annex the state of Granada. They continued their attacks and captured city after city while the refugees from these cities poured into Granada creating discontentment and unrest. The Christians also provoked insurrections within Granada till finally Baobdil tried to come to terms with the Christians. The Christians however would not agree to any terms and finally Baobdil had no option but to capitulate though the terms agreed upon were kept secret. The Christians marched to Granada and occupied it in January 1492. Baobdil had to leave for Morocco and he bade farewell to Granada with tears trickling down. His mother Aisha turned to him and said, “Do not weep like a woman over what you could not hold like a man.” With him Muslim rule in Spain extending about eight centuries came to a close. The place where he bid his sad farewell came to be known as “Last sigh of the Moor”. The fall of Granada in 1492 C.E. was a tragedy of the same magnitude as the fall of Baghdad in 1258 C.E., however the tragedy of Granada was more poignant for while Muslim rule was restored in Baghdad after a short interim, Muslim rule in Spain disappeared totally. Muslims were allowed religious freedom for a few years but by 1502, Muslims had to choose either to convert to Christianity or leave Spain. 1453AD - 1648AD The marriage of Ferdinand of Aragon and Isabella of Castile in 1469 united Spain, and the two monarchs set about creating a strong centralized state. Within a few years the last Muslim state, Granada, had been conquered (1492), and the Spanish government installed the Inquisition to bring about the Christianization of the conquered territory.

Granada the Last Muslim State During this period of decadence and disintegration of Muslim rule in Spain when many minor lords ruled over petty principalities, Muhammad bin Yusuf bin Nasr, a lord of such a principality himself, founded the rule of the Nasrid dynasty which ruled Southern Spain for 262 years. Instead of fighting the Christians he cultivated their friendship and with their help captured Granada and the adjoining territories. During the period of 1238 to 1260, Ferdinand III of Castile and James I of Aragon liquidated the Muslim principalities of Valencia, Cordova, Seville and Murcia and after 1260, Granada was the only Muslim state left in Spain. However in spite of their patronage the Christians invaded Granada and Muhammad saved himself and his state by becoming a vassal of Castile. Thus independent Muslim rule came to an end in 1260 though Granada survived for more than 200 years as a nominal Muslim state under the vassal of a Christian state. The Muslims expelled from other parts of Spain migrated to Granada. His son and successor, Abu Abdullah (Muhammad II) enforced shari’ah law as he was a jurist. He had to face rebellion of some of the Arab chiefs and when the Christian powers once again invaded Granada, he sought the help of Abu Yusuf Yaqub, the ruler of Morocco. He landed with his forces and with his help the Christian attack was repulsed. During the reign of Muhammad III, the son and of Abu Abdullah, the Christians invaded and this time captured Gibraltar and other towns. He made a truce with them with unfavourable terms for Granada which made him unpopular. To increase his prestige he conquered Ceuta in Morocco with the help of the Christians and this in turn made Morocco incite a revolt against Muhammad III and his uncle dethroned him and took control in 1309. He in turn was overthrown by his nephew, Abul Wahid Ismail who proved to be a good ruler. During his reign he took the initiative and attacked the Christians and defeated them. Though this was big triumph for the Muslims and during his eleven years rule Granada enjoyed a spell of prosperity. He was killed in a palace revolution just three days after his victory over the Christians. The Christians had resorted to underhand means of fostering a conspiracy through their agents in Granada. Granada continued to be under Muslim rule with the Christians constantly attacking. The court of Granada had become a hotbed of intrigues and conspiracy. When Muhammad V came to power in 1354, he purged the court of all suspects by executing, imprisoning or exiling the suspects. He however himself fell prey to the conspiracy led by his stepmother. There was a palace revolution and he saved his life by flight to Morocco. His step brother, Ismail bin Yusuf occupied the throne though his mother was the real power behind the throne. He too fell victim to a conspiracy and met with a violent death. The next ruler was a tyrant and very unpopular. The Nasrid chiefs invited Muhammad V, who was in Morocco to come back and resume the throne. Thus Muhammad V’s second reign began in 1362 in the midst of rejoicing of the people. He made a peace treaty with Castille. He was a just ruler who encouraged education, established hospitals and schools and developed trade and industry. After him, his son continued the treaty with Castille however he too fell prey to a conspiracy. 1215AD - 1453AD In 1229 the Almohads abandoned Spain, and Muslim Spain became divided amongst several small emirates. This allowed the Christian kingdoms to make good progress in their "Reconquesta", and the Muslims are now confined to one state, Granada.

Timeline Maps of the History so far 200BC - 30BC The Romans have gradually conquered most of present-day Spain and Portugal 30BC - 200AD The whole of the Iberian Peninsula is thoroughly Romanized 200AD - 500AD Visigoths control most of the peninsula 750AD The majority of present-day Spain and Portugal now belong to the vast Muslim Caliphate, ruled from far-off Damascus. 750AD - 979AD With the replacement of the Ummayad caliphs by the ‘Abbasids in the Middle East, an Ummayad prince fled to Muslim Spain in 756 and, after a civil war, established an independent state here, commonly called the Caliphate of Cordoba (after its capital). 979AD - 1215AD The Muslim Caliphate descended into civil war after 1000, and fragmented into a number of independent emirates. These small states were unable to hold back the Christian tide, and so they invited the Almovarids, an Islamic movement from North Africa, to come to their aid (1080's). The Almoravids controlled Muslim Spain until the Almohads, another North African Islamic movement, replaced them (1147).

Q: Is it permissible for a diabetic to take an insulin injection whilst fasting and will it nullify the fast? A: Taking an insulin injection whilst fasting is permissible. The insulin does not nullify the fast. However, in the case where the insulin is directly injected into the stomach the fast will be nullified. والمفطر إنما هو الداخل من المنافذ (رد المحتار على در المختار ج2 ص395) وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج2 ص93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)