ummtaalib

First year of marriage: Man speaks woman listens. Second year: Woman speaks man listens. Third year: Both speak the neighbours listen.

A recent English commentary on ‘Aqidah Tahawiyyah Al-Miftah The issue of ‘Aqidah has become a contemporary challenge for many muslims world-wide. Many followers of the Ahlus Sunnah have become confused due to their exposure to ‘unapproved’ commentaries on the brief yet marvellous book of Imam Tahawi (rahimahullah) My friend and colleague, Shaykh Fahim Hoosen (may Allah protect him) has done an excellent job in his recent work; a brief english translation and commentary of Al- ‘Aqida Al-Tahawiyya. A book like this for the english reader was long overdue. May Allah Ta’ala grant the book & its author universal acceptance. Ameen. View & download Tahawiyya-Final.pdf

Being taken by the Hand into Paradise عن المنيذر رضي الله عنه صاحب رسول الله صلى الله عليه و سلم وكان يكون بإفريقية قال : سمعت رسول الله صلى الله عليه و سلم يقول : من قال إذا أصبح : رضيت بالله ربا وبالإسلام دينا وبمحمد نبيا فأنا الزعيم لآخذن بيده حتى أدخله الجنة رواه الطبراني وإسناده حسن (مجمع الزوائد 17005) Hadhrat Munaydhir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites the following duaa in the morning, I guarantee that I will definitely take him by his hand and enter him into Paradise: رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا

Picture of the village of the woman who tried to feed poisoned meat to the Prophet salallaahu 'alayhi wasallam after the Fall of Khaibar (from Nufoosh Paai Mustafaa)

Fashion Bismillahir Rahmaanir Raheem Fashion is a test of the very severe kind. In fact, it is a madness and an obsession that has afflicted many. It makes a person blind, except to the chase of keeping up with the latest fashion trends, styles and designs; which are ever changing. Have we ever stopped to think that one day, very soon, we will leave this world wrapped in a simple kafan (shroud), the pattern and style of which has remained the same and will always remain as is? How senseless it is to make fashion the ‘be all and the end all’ of our lives, when the inescapable occasion of death calls for just one kafan, with no designer names or brand labels. Hazrat Maulana Jalaluddeen Rumi (Rahmatullahi ‘alayh) makes plain this reality : The world is ‘darul ghuroor’ - A world of deception The day man is delivered to his grave, Nothing except his shroud accompanies him Since some people would have even competed in giving a costly kafan, Rasulullah (Sallallahu ‘alayhi wasallam) said: “Do not be extravagant in shrouding, for it will be quickly decayed.”[1] Hazrat Abu Bakr Siddiq (RA) had stated before his demise: ‘…New clothes befit the living and old clothes befit the decaying body.’ This does not mean that new material must not be used for the kafan; rather it was said to prevent any kind of “competition” and differentiation in the kafan of rich from poor. To wear good clothes, eat fine food and live well is not Haraam (forbidden), if the earnings are Halaal (lawful) and our obligations to the poor and needy are also met. Many Muslims do not fulfil the obligation of Zakaah[2] and Sadaqaat[3] which is binding upon them, thus denying the poor and needy what rightfully belongs to them. This is a very major sin and the punishment is very severe. Whilst it is permissible to live well, it is not acceptable to be lavish, exceeding all bounds of Islamic guidelines, ignoring the plight and the dire circumstances of the poor and needy. Many are without employment, food and even homes – more especially in these times wherein inflation has gone through the roof, and a loaf of bread and a litre of milk are beyond the means of the poor. We should be considerate and remember that we will be questioned about our expenditure on the Day of Qiyaamah[4]. …What has to be understood is that we must not become slaves of passion and fashion, nor should our dressing be a source of pride and arrogance. It is within acceptable limits to wear beautiful clothes, out of appreciation for the wealth bestowed upon us. A Hadeeth makes mention : “Allah loves to see the effects of His blessing on His slave.’’[5] Another Hadeeth states: “Allah is Beautiful and loves beauty. Pride means denying the truth and looking down on people.” [6] Allah Ta’ala highlights this outward adornment as a Divine Blessing, but categorically states that the best adornment is the adornment of righteousness. “O Children of Adam! We have bestowed clothing upon you to cover yourselves and as an adornment, and the clothing of righteousness, that is the best. Such are among the Signs of Allah, that they may receive admonition.” [surah Al-A’raaf 7:26] Thus, our clothing and accessories should not become the medium of us falling prey to the deadly diseases of takabbur (pride), ujub (vanity) and riyaa (show and ostentation), as is so common today. We have been cautioned in the Hadeeth in regards to even the intention behind our dressing : “Whoever wears garments for fame, Allah will clothe him with the garment of disgrace.” [7] It is this diversion and game of “fashion” which literally gulps and swallows Muslim money and opens the doors of wastage, extravagance, rivalry, living beyond one’s means, purchasing on interest; and being negligent of the purpose of this worldly life. There is great ease and comfort in simple living without being shackled by the need to change with changing designs and fashion. Simplicity is a part of Imaan [8] and ‘The dress of Righteousness - that is the best.’ [surah Al-A’raaf 7 : 26] There are those who use the Ahaadeeth on neatness, Taharah[9] and so forth, as justification for modern day lavishness; whereas fashion, lavishness and extravagance are very different from neatness and good grooming. Hazrat Khwaja Azizul Hasan Majzoob (RA) very aptly stated : You are always concerned : ‘I must remain above all. My fashion and beautification must excel all.’ Is this how one who is going to die, lives ? The outward beauty of the world has deceived you. Source

AN EXPLANATION OF THE PERFECT NAMES AND ATTRIBUTES OF ALLAH ASMAA-UL-HUSNA It is not possible to perfectly translate the 99 names of Allah from their original Arabic into English. However, here are some fairly close explanations. "He is Allah (God), the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and Glory. And He is the Exalted in Might, The Wise. (Quran 59:24) "The most beautiful names belong to Allah (God): so call on Him by them;..." (Quran 7:180) ?= letter ain of arabic '= letter hamza of Arabic 1. Allah Allah, He who has the Godhood which is the power to create the entities. 2. Ar-Rahmaan The Compassionate, The Beneficent, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter. 3. Ar-Raheem The Merciful, The One who has plenty of mercy for the believers. 4. Al-Malik The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection. 5. Al-Quddoos The Holy, The One who is pure from any imperfection and clear from children and adversaries. 6. As-Salaam The Source of Peace, The One who is free from every imperfection. 7. Al-Mu'min Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him. 8. Al-Muhaimin The Protector, The One who witnesses the saying and deeds of His creatures. 9. Al-?Azeez The Mighty, The Strong, The Defeater who is not defeated. 10. Al-Jabbaar The Compeller, The One that nothing happens in His Dominion except that which He willed. 11. Al-Mutakabbir The Majestic, The One who is clear from the attributes of the creatures and from resembling them. 12. Al-Khaaliq The Creator, The One who brings everything from non-existence to existence. 13. Al-Bari' The Evolver, The Maker, The Creator who has the Power to turn the entities. 14. Al-Musawwir The Fashioner, The One who forms His creatures in different pictures. 15. Al-Ghaffaar The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again. 16. Al-Qahhaar The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything. 17. Al-Wahhaab The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram. 18. Ar-Razzaaq The Sustainer, The Provider. 19. Al-Fattaah The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldly and religious matters. 20. Al-?Aleem The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge. 21. Al-Qaabid The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy. 22. Al-Baasit The Expander, The Enlarger, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy. 23. Al-Khaafid The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment. 24. Ar-Raafi? The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment. 25. Al-Mu?iz The Honorary, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem. 26. Al-Muthil The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem. 27. As-Samee? The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ. 28. Al-Baseer The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument. 29. Al-Hakam The Judge, He is the Ruler and His judgment is His Word. 30. Al-?Adl The Just, The One who is entitled to do what He does. 31. Al-Lateef The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them. 32. Al-Khabeer The Aware, The One who knows the truth of things. 33. Al-Haleem The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them. 34. Al-?Azeem The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement, and Purity from all imperfection. 35. Al-Ghafoor The All-Forgiving, The Forgiving, The One who forgives a lot. 36. Ash-Shakoor The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience. 37. Al-?Aliyy The Most High, The Sublime, The One who is clear from the attributes of the creatures. 38. Al-Kabeer The Most Great, The Great, The One who is greater than everything in status. 39. Al-Hafeez The Preserver, The Protector, The One who protects whatever and whoever He willed to protect. 40. Al-Muqeet The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power. 41. Al-Haseeb The Reckoner, The One who gives the satisfaction. 42. Al-Jaleel The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status. 43. Al-Kareem The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status. 44. Ar-Raqeeb The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge. 45. Al-Mujeeb The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him. 46. Al-Wasi? The Vast, The All-Embracing, The Knowledgeable. 47. Al-Hakeem The Wise, The Judge of Judges, The One who is correct in His doings. 48. Al-Wadood The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them: Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.). 49. Al-Majeed The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness. 50. Al-Ba?ith The Resurrecter, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment. 51. Ash-Shaheed The Witness, The One who nothing is absent from Him. 52. Al-Haqq The Truth, The True, The One who truly exists. 53. Al-Wakeel The Trustee, The One who gives the satisfaction and is relied upon. 54. Al-Qawiyy The Most Strong, The Strong, The One with the complete Power. 55. Al-Mateen The Firm One, The One with extreme Power which is un-interrupted and He does not get tired. 56. Al-Waliyy The Protecting Friend, The Supporter. 57. Al-Hameed The Praiseworthy, The praised One who deserves to be praised. 58. Al-Muhsee The Counter, The Reckoner, The One who the count of things are known to him. 59. Al-Mubdi' The Originator, The One who started the human being. That is, He created him. 60. Al-Mu?eed The Reproducer, The One who brings back the creatures after death. 61. Al-Muhyi The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge. 62. Al-Mumeet The Creator of Death, The Destroyer, The One who renders the living dead. 63. Al-Hayy The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood. 64. Al-Qayyoom The Self-Subsisting, The One who remains and does not end. 65. Al-Waajid The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness. 66. Al-Waahid The Unique, The One, The One without a partner. 67. Al-Ahad The One. 68. As-Samad The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs. 69. Al-Qaadir The Able, The Capable, The One attributed with Power. 70. Al-Muqtadir The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him. 71. Al-Muqaddim The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills. 72. Al-Mu'akh-khir The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills. 73. Al-'Awwal The First, The One whose Existence is without a beginning. 74. Al-'Akhir The Last, The One whose Existence is without an end. 75. Az-Zaahir The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies. 76. Al-Baatin The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies. 77. Al-Walee The Governor, The One who owns things and manages them. 78. Al-Muta?ali The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation. 79. Al-Barr The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy. 80. At-Tawwaab The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance. 81. Al-Muntaqim The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them. 82. Al-?Afuww The Pardoner, The Forgiver, The One with wide forgiveness. 83. Ar-Ra'uf The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures. 84. Malik Al-Mulk The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed. 85. Thul-Jalali wal-Ikram The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied. 86. Al-Muqsit The Equitable, The One who is Just in His judgment. 87. Al-Jaami? The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment. 88. Al-Ghaniyy The Self-Sufficient, The One who does not need the creation. 89. Al-Mughni The Enricher, The One who satisfies the necessities of the creatures. 90. Al-Maani? The Preventer, The Withholder. 91. Ad-Daarr The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed. 92. An-Nafi? The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed. 93. An-Noor The Light, The One who guides. 94. Al-Haadi The Guide, The One whom with His Guidance His believers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them. 95. Al-Badi? The Incomparable, The One who created the creation and formed it without any preceding example. 96. Al-Baaqi The Everlasting, The One that the state of non-existence is impossible for Him. 97. Al-Waarith The Supreme Inheritor, The Heir, The One whose Existence remains. 98. Ar-Rasheed The Guide to the Right Path, The One who guides. 99. As-Saboor The Patient, The One who does not quickly punish the sinners. "...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11] (Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir) Courtesy: www.everymuslim.net

Hakeemul Ummah Mawlana Ashraf Ali Thanvi ® has taken initiative at his time to publish these incidents of the Pious Predecessors and a book had been compiled of thousand real stories. These stories touch the heart of the readers, make them feel the Love of Allah Taala and inspire them to make efforts on the Path of Allah Taala. Mawlana Ashraf Ali Thanvi ® stated that he believes that the person who would read these stories sincerely, will (Inshaallah) become the ‘Aashiq of Allah Taala. May Allah Taala provide us His Love! From that invaluable collection here is a story: One spiritual aspirant connected to Hazrat Sirri Saqti ® mentions, there was a woman mureed of Hazrat ® who had a son of young age. Her son used to study under a teacher. The teacher once sent the boy near the river to accomplish a task. Accidentally, the boy drowned into the river. The teacher was informed of the accident and he informed it to Hazrat Sirri Saqti ®. Hazrat ® called the woman and advised her to have patience on this matter; Hazrat told her to be satisfied with whatever had happened by the Will of Allah Taala. The woman became very surprised. She said, “It is impossible, such could not have happened, water could not have drowned my son!” Hazrat ® ensured her of the accident and consoled her, but she ignored this report and said, “Well if your information is true, take me to the spot, where it happened.” She was taken to the spot of accident. The woman addressed her son by raising her hands, “O Muhammad!” Instantly from the water her son replied, “Yes mother! I’m here!” The woman walked into the water, brought her son back and returned home. Hazrat Sirri Saqti ® mentioned this incident to Hazrat Junayd Baghdadi ®. Hazrat Junayd Baghdadi ® unveiled the mystery. He said, “That woman is indeed a pious servant of Allah Taala. For her piety she had attained such a bounty from Allah Taala that prior the occurrence of any incident she is informed of it. This incident of her son had not been informed to her before the occurrence. And it is for this reason she denied it (and Allah Taala had returned her son).

Tawba tun Nasuha - Pure Repentance Tawba is the first step for a Spiritual Aspirant – Traveler on the Path of Allah Taala. Thus we felt important to depict what Tawba-tun-Nasuha (Pure Repentance) is: Allah Taala states: “O The Believers! Repent towards Allah Ta’la with Tawba-tun-Nasuha (Pure Repentance). It is expected that your Lord would eradicate all your sins and place you in Jannah, underneath of which river flows.” Sura Tahreem: 08 In the Verse good news and salvation had been promised for Tawba-tun-Nasuha. According to Hazrat Hasan Basri ®, to repent for past sins and pledge not to repeat those in future is Tawba-tun-Nasuha. Hazrat Qalbi ® states: Tawba-tun-Nasuha is seek forgiveness orally, repent by heart and refrain the limbs from those sins in future. (Maariful Qur’an) My dear friends! There is a great news regarding Tawba, which many people don’t understand; many don’t even know it. If any sin is occurred by someone today – and he makes Tawba as mentioned above, Inshallah he will be forgiven. If the same person commits the same sin again in future this sin doesn’t refute the previous Tawba (Because that had been a pure one – bearing no intention of performing sin again)! Therefore, one must again sincerely perform Tawba. If still it repeats, i.e. if the person once again performs the same sin….he must again, yes: again sincerely do Tawba. Allah Taala, the Most Gracious will grant his repentance. Even in a single day, if a man commits sin several times and keep on repenting sincerely, according Quran and Hadith every Tawba would be valid. Therefore sincerely repenting is a must. Please note one point here there are rulings of compensation regarding Haqullah (Rights of Allah Taala) and Haq-qul-Ibad (Rights of slave); we have to compensate the deeds according Shariah. However, compensation may not be always possible and just doing Tawba is sufficient. However, this point must be clarified from the Mufti or qualified Scholar. Rasulullah Sallallahu Alaiyhiwa Sallam has informed his Beloved Ummah: All men are sinners, better among those sinners are the ones who perform Tawba Rasulullah Sallallahu Alaiyhiwa Sallam has informed through another Hadith: One who seeks forgiveness after committing sin, even if s/he commits the sin seventy times on a day, still the individual would not be treated as defiant against sins. If you are not performing Tawba, you are becoming steadfast on your sins! On the other hand, performing every Tawba would cleanse your heart every time and make you pure every time Inshallah. Remember the Condition! Every Tawba must bear the intention of not performing the sin again. Only then can it would be considered Pure. May Allah Ta’la bless us with Tawba tun Nasuha –Ameen. Islam-inLife

Utilising means other than the dhikr of Allāh ta'ālā to acquire peace of heart is akin to brushing your difficulties under the carpet. The unease, despite being masked, is still there. It is just like being under anaesthetic; as soon as you ‘wake up’ you will realise that the pain has not gone away. Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Sleeping with the Intention of Performing Tahajjud عن أبي الدرداء يبلغ به النبي صلى الله عليه و سلم قال من أتى فراشه وهو ينوي أن يقوم يصلي من الليل فغلبته عيناه حتى أصبح كتب له ما نوى وكان نومه صدقة عليه من ربه رواه النسائي وابن ماجه بإسناد جيد ورواه ابن حبان في صحيحه من حديث أبي ذر أو أبي الدرداء على الشك (الترغيب و الترهيب 1/69 Hadhrat Abu Dardaa (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: Whoever goes to sleep at night with the intention of standing up to perform tahajjud salaah, and his eyes overpower him till the time of Fajr, he will receive the reward of tahajjud based on his intention and his sleep will be regarded as a sadaqah (blessing) he received from His Rabb. Ihyaaud Deen

The Virtues of Tahajjud Allah Ta'ala says, addressing Nabie [salallahu alaihi wasallam], "O you wrapped in a cloth, Stand [in prayer] by night except a portion, half of it or a little less, or a little more, and recite the Quraan in measured tones. Soon shall we send down to you a weighty message. Truly the rising by night is most potent for governing the soul, and most effective in speech [of praises and prayer]. [73:1-6] AYAAT ON TAHAJJUD Allah Ta'ala says, addressing Nabie [salallahu alaihi wasallam], "O you wrapped in a cloth, Stand [in prayer] by night except a portion, half of it or a little less, or a little more, and recite the Quraan in measured tones. Soon shall we send down to you a weighty message. Truly the rising by night is most potent for governing the soul, and most effective in speech [of praises and prayer]. [73:1-6] In early Islam, prior to the five Salaah becoming Fardh, Tahajjud was Fardh on Nabie [salallahu alaihi wasallam] and the Ummah. Nabie [salallahu alaihi wasallam] and the Sahaba were so vigilant in executing this duty that they would remain awake most of the night performing Tahajud. Nabie's [salallahu alaihi wasallam] mubarak feet would swell because of excessive standing in Tahajjud. Allah Ta'ala then revealed the Ayah, "Now recite as much as is easy of the Quraan." [73:20] which abrogated the compulsion of Tahajjud on the Ummah. However, there remains a difference of opinion as to whether Tahajjud continued to be Fardh on Nabie [salallahu alaihi wasallam] or not. Notwithstanding the abrogation, most Sahaba remained steadfast on it for the rest of their lives. [Mazharie ­Ma'ariful Quraan vol.5/8] These verses also illustrate two benefits of Tahajjud. 1. "Truly the rising by night is most potent for governing the soul.” Hadhrat Abdullah bin Abbas [radhiyallahu anhu] said, "At the time of Tahajjud, there appears to be a great affinity between the heart and the ears.” This is a time of peace and tranquillity in which the ears respond quicker and the heart is more alert and receptive to ones devotions. They react spontaneously to whatever is uttered by the tongue. Furthermore, the benefit of keeping the lowly desires in check and restraining it against evil and vice is also found in Tahajjud. [Ma'ariful Quraan vol. 8] 2. "And most effective in speech.” The presence of the heart is conducive to a more meaningful and sincere recitation of the Quraan and submission. [Ma'ariful Quraan vol. 81 In another ayah, Allah Ta'ala says, “As for the Righteous, they will be in the Gardens and fountains [of Jannah], with joy the rewards which their Lord gives them, before this [in the world] they were virtuous. They slept but little at night, and they prayed for forgiveness in the hours of early dawn. " [51:15:18] These ayaat describe the qualities of the sincere believers and their everlasting rewards in the Hereafter. Hadhrat Abdullah bin Abbas [radhiyallahu anhu] has stated that this ayah conveys glad tidings to all those who spend a portion of the night, however short it may be, in the Ibadah of Allah Ta'ala. [ibne Katheer - Ma'ariful Quraan vol. 8] Hadhrat Ahnaf bin Qais said, "I compared our actions to that of the people of Jannah and I discovered that they by far excelled us; our actions do not compare with theirs. They slept less at night and laboured more in their devotions to Allah. I then compared our actions to that of the people of Jahannum and I discovered that they refuted Allah, His Rasool [salallahu alaihi wasallam] and Qiyamah. I realised that our actions are not of the standard of the people of Jannah, and [Allah be praised] not like that of the people of Jahannum. I therefore conclude that we are among those about whom Allah Ta'ala says, "Those who mixed a good act with another that was evil.” [Ma'ariful Quraan vol.8] Hadhrat Abdur Rahmaan bin Zaid [radhiyallahu anhu] relates that once a person from the Banu Tameem clan remarked to his father, "O Abu Usamah, we do not find that quality within us about which Allah Ta'ala praised the righteous. i.e. they remain awake most of the night. Our condition is such that we remain awake for a very short time only to render our Ibadah. His father replied," Glad tidings are for those who sleep when sleep overtakes them, but they fear Allah on awakening." [ibne Katheer - Maariful Quraan vol.5] In another ayah, Allah Ta'ala says, "And spend a portion of the night with the Quraan, as an additional prayer.” [17:79] The ayah has exhorted us to perform Nafl Salaah at night. Although it is virtuous to perform the Tahajjud Salaah after rising up from ones sleep, one may perform it before retiring to bed. Hadhrat Hassan Basrie [rahmatullah alaih] said, "Any Nafl Salaah performed after Isha is regarded as Tahajjud, although it is normally referred to as a Salaah performed after one sleeps a portion of the night. [ibne Katheer - Maariful Quraan vol.5] In another ayah, Allah Ta'ala says, "[The believers are those] whose sides remain away from their beds, while they call on their Lord with fear and hope. " [32:16] This ayah expounds the true quality of the sincere servants of Allah Ta'ala. They distance themselves from their beds in the darkness of night because of fear of attaining Allah's displeasure and His chastisement while cherishing hope of His mercy and rewards. Hadhrat Mu'az bin Jabal [radhiyallahu anhu] relates, "Once I was on a journey with Nabie [salallahu alaihi wasallam]. One morning, at the time of Fajr, I asked, "O Rasul of Allah [salallahu alaihi wasallam], Do show me such an action that will grant me admission into Jannah." Nabie [salallahu alayhi wasallam] replied, "You have inquired about an extremely difficult affair, nevertheless it becomes easy for those whom Allah makes it easy. Worship Allah without ascribing any partners to Him, establish Salaah, observe the fast in the month of Ramadhaan, and perform Hajj of the Baitullah. Fasting is a shield, while charity extinguishes the fire of sin and so does a person's Salaah in the darkness of the night. Thereafter Nabie [salallahu alaihi wasallam] recited the above ayah. [Ma'ariful Quraan vol. 7] Rasulullah [salallahu alaihi wasallam] said, "When Allah Ta'ala resurrects the entire mankind on the Day of Qiyamah, an announcer will announce, and his voice will be heard by the entire creation, "O you who have been resurrected, on this day you will come to know those who deserve honour and reverence, O you who have been resurrected, Stand up, those among you who possess the quality of "Their sides remained away from their beds". A small group of people will stand up. Another narration states, "They will enter Jannah without reckoning. Thereafter the rest of mankind will be called for the reckoning. [ibne Katheer, Mazharie - Ma'ariful Quraan vol. 7] ALLAH'S MERCY AT THE TIME OF TAHAJJUD Rasulullah [salallahu alaihi wasallam] said, "At night there is such a moment in which a Muslim supplicates Allah Ta'ala for the good of this world or the Hereafter, Allah Ta'ala will grant him his request, and this moment appears every night." [Muslim] Note: This Hadith bears the good fortune of acceptance of ones Duas at night. However, mention is not made of the specific moment of acceptance. Some Ulama are of the opinion that this period is not known like that of Lailatul Qadr and the special moment of acceptance on Jumua, while others opine that it is at midnight. [Mazahir] In another Hadith, Rasulullah [salallahu alaihi wasallam] said, "The closest Allah Ta'ala gets to his servant is in the last portion of the night. If you possess the ability to be from among those who remember Allah, then become one of them." [Tirmidhi] Note: "The closeness of Allah" refers to Allah's pleasure and mercy showered upon his servants who sacrifice their sleep and strive in His worship. [Mazahir] Rasulullah [salallahu alaihi wasallam] said, "When one third of the night remains our Rabb [Lord], Most High, Most Exalted, descends to the first sky and announces, "Who is there to beseech Me that I may answer his prayer and who is there to seek forgiveness that I may forgive him.' Then He spreads out His hands [of kindness and mercy] and proclaims, "Who will grant a loan to the One who is neither a destitute or an oppressor.” [Muslim] Note: 1. Allah Ta'ala is free from bodily form and shape. He is Omnipresent and He is not confined to space. Hafiz Ibne Hajar and Imaam Malik [rahmatullah alaihimal have stated that "Allah Ta'ala descending to the first sky" signifies His special Mercy through which He accepts Duas and forgives sins. [Lam'aat] 2. The loan mentioned in the Hadith refers to bodily and financial devotions offered to Allah Ta'ala with the hope of attaining rewards.[Mazahir] THE CORRECT TIME FOR TAHAJJUD The time of Tahajjud extends from the time of Isha until SUBHE SADIQ [true dawn]. Ahadith related from Hadhrat Aa'isha [radhiyallahu anha] state that Nabie [salallahu alaihi wasallam] sometimes performed Tahajjud in the early portion of the night and on occasions when half the night had passed. However, towards the latter part of his life he frequently performed it in the last portion of the night. As the night progresses, Allah Ta'ala's Mercy and Blessings increase. Hence, the last sixth of the night is most preferred. [Maktoobat Shaikh ul Islaam 77 p 202 - Fatawa Rahimiya vol 2 p 376] DUA TO ASSIST ONE IN AWAKENING FOR TAHAJJUD A person remarked to Abdullah bin Abbas [radhiyallahu anhu], "I always intend awakening in the last portion of the night to perform Salaat but sleep overpowers me." Ibne Abbas [radhiyallahu anhu] replied, "Before sleeping recite from "QUL LAW KAANAL BAHRU MIDADAL..." to the end of Surah Kahf. Allah Ta'ala will waken you at whatever time you intend rising." [Tha'labi-Ma'ariful Quraan vol 5] NUMBER OF RAKAATS IN TAHAJJUD The number of rakaats performed by Nabie [salailahu alaihi wasallam] varied according to the prevailing circumstances. Although on certain occasions sufficient time was available, Nabie [salailahu alaihi wasallam] would perform less rakaats reciting lengthy Qiraat.[Khasa'ile Nabawee p 156] Deducing from the various narrations four to twelve rakaats in units of two or four have been recommended. [imdaadul Fatawa vol 1 -Baab finnawaafil / Maraqiyul Falah], However if two rakaats are performed in the prescribed time it will be regarded as Tahajjud.[Raddul Mukhtaar vol 1 p 715] OCCASIONS WHEN ONE IS UNABLE TO AWAKEN FOR TAHAJJUD Hadhrat Aa'isha [radhiyallahu anhal relates, "If for some reason Rasulullah [salallahu alaihi wasallam] was unable to perform Tahajjud, he would perform twelve rakaats during the day [at the time of Chaast - before midday". [shamail Baab fi Ibadah] Note: Hadhrat Umar [radhiyallahu anhu] relates that Rasulullah [salallahu alaihi wasallam] said, "Whoever was unable to complete his devotions at night should complete it in the morning before noon. It will be regarded as though he had completed it at night." [Muslim]. One should not overlook it because of the time passing by, otherwise the nafs will become accustomed to omitting it. [Khasail p 156] RASULULLAH'S [sALALLAHU ALAIHI WASALLAM) IBADAH AT NIGHT Hadhrat Mugheerah [radhiyallahu anhu] narrates, "Rasulullah [salallahu alaihi wasallam] stood in Salaah at night until his Mubarak feet would swell." The Sahaba inquired, "Why do you exert yourself to such an extent when Allah has forgiven your past and future errors?" Rasulullah [salallahu alayhi wasallam] replied, "Should I not be an appreciative servant [of Allah]. [bukharie; Muslim] Rasulullah [salallahu alaihi wasallam] is the most beloved creation of Allah Ta'ala. His actions, words and even his silence are regarded as deeds of worship in the Grand Courts of Allah Ta'ala. Although being sinless and privileged with Divine assurance of forgiveness, yet he exerted himself in standing for long hours in Tahajjud as a token of appreciation for the grace and mercy of Allah Ta'ala. "Allah Ta'ala has forgiven your past and future errors" does not imply that Rasulullah [salallahu alaihi wasallam] was not sinless [Na'oodhu billah]. Ulama have given many explanations the easiest of which is, "The deeds of even the pious are regarded as a sin for those who are close to Allah Ta'ala [Khasaa'ile Nabawi] "Should I not be an appreciative servant of Allah" signifies that when Allah Ta'ala has granted me so many favours and blessed me with forgiveness should I not then worship Him in gratitude. [ibid] Hadhrat Allie [radhiyallahu anhu] said, "IBADAH PERFORMED TO ATTAIN JANNAH IS THE IBADAH OF A TRADER, IBADAH PERFORMED FOR FEAR OF JAHANNUM IS THE IBADAH OF A SLAVE, IBADAH PERFORMED IN APPRECIATION OF ALLAH'S BOUNTIES IS THE IBADAH OF A FREE MAN." [Mazaahir] THE LENGTH OF NABIE'S [sALLALLAAHU ALAIHI WASALLAM] IBADAH Hadhrat Ataa [radhiyallahu anhu] relates, "I once requested Hadhrat Aaisha [radhiyallahu anha] to relate an admirable action of Rasulullah [salallahu alaihi wasallam]." She replied, "Which action of Rasulullah [salailahu alaihi wasallam] was not admirable?" Thereafter she said, "One evening Rasulullah [salallahu alaihi wasallam] returned home and slept with me in my sheet. A little while later he said, "Forget it, I will worship my Creator. Saying this he got up, performed Wudhu and engaged himself in Salaah. He began weeping [in Qiyaam] to such an extent that the tears began to flow onto his Mubarak chest. He then performed Ruku and Sajda while the tears flowed. He stood up from Sajda [for the second rakaah] and the tears still continued to flow. He persisted in this condition all night until Bilaal came out to call him for the Fajr Salaat. Hadhrat Aaisha said, "I asked, "Why do you cry so much when Allah Ta'ala has forgiven your past and future errors?" He replied, "Should I not be an appreciative servant.” Thereafter, he said, "Why should I not do so when these verses were revealed to me today and he recited "Inna fee Khalqis samawaat to the end of Surah Aali Imraan." [Khasaile Nabawi p 153] Many Ahadith have prohibited one from exerting oneself more than one can bear. The reality of the matter is that man has been created specifically to worship Allah Ta'ala. Allah Ta'ala says, "I have only created Jinn and men so that they may serve Me." [51:56] When this is the original purpose of man's creation then any amount of labour exerted in worshipping Allah will be regarded as praiseworthy. Those Ahadith in which prohibition has been recorded refer to such laborious exertion which result in frustration. Frustration causes total negligence. Therefore it is related in a Hadith, "Perform Ibadah as much as you can bear." Allah Ta'ala will grant rewards so long as there is no frustration experienced when engaged in devotions to Him. In Rasulullah's [salallahu alaihi wasallam] case there is no question of frustration for certainly "Salaah is the coolness ofhis eyes. " Moreover Salaah is a sacred dialogue with Allah Ta'ala. Another reason for the prohibition of unbearable exertion in devotions is that it may cause weakness which will hinder other important religious obligations. [Khasa'ile Nabawi] Hadhrat Hudhaifah bin Yamaan [radhiyallahu anhu] relates that one night he performed Salaah with Rasulullah [salallahu alaihi wasallam]. After commencing the Salaah, Rasulullah [salallahu alaihi wasallam] recited, "ALLAHU AKBAR ZUL MALAKOOTI WALJUBROOTI WALKIBRIYA'EE WAL AZMATIJI” Translation: Allah is the Greatest! The Absolute Owner of Sovereignty, Omnipotence, Majesty and Magnificence. He then recited Surah Baqarah [after Fatiha]. Thereafter he went Into Ruku. His ruku was as long as his Qiyaam [the standing posture]. In it he recited "SUBHANA RABBIYAL AZEEM-SUBHANA RABBIYAL AZEEM." He then lifted his head from ruku and stood [in Qaumal as long as his Ruku. He recited "LI RABBIL HAMD." Thereafter he performed Sajda. His Sajda was as long as his Qiyaam. In it he recited "SUBHANA RABBIYAL ALAA - SUBRANA RABBIYAL ALAA." He lifted his head and sat [in Jalsa] for as long as his Sajda. In this posture he recited "RABBIGH FIRLEE - RABBIGH FIRLEE." Rasulullah [salailahu alaihi wasallam] completed this Salaah having recited Surah Baqarah, Aali Imraan, Nisaa, and either Surah Ma'idah or Anaam." [shama'il Tirmidhi Baab Fi Ibadah] Note: Evidently, it seems as though Nabie [salallahu alaihi wasallam] recited these four Suras in four rakaats and this is corroborated by a narration in Abu Dawobd which states, "Nabie [salallahu alaihi wasallam] performed four rakaats. In it he recited Surah Baqarah, Aali imraan, Nisaa, and either Surah Ma'idah or Anaam." [Abu Dawood - Mishkaat p.1071. However it is stated in a Hadith of Muslim Shareef that Nabie [salallahu alaihi wasallam] recited Surah Baqarah, Nisaa and Aali Imraan in a single rakaat. [Muslim vol.1,p 264]. It becomes apparent that these two narrations refer to two separate occasions. [Khasail e Nabawee] THE MANNER OF NABIE'S [sALALLAHU ALAIHI WASALLAM] RECITATION Yahya bin Mamlak relates he asked Hadhrat Umme Salamah [radhiyallahu anha] about Rasulullah's [salallahu alaihi wasallam] Qiraat [recitation]. She described it as being clear with each word recited separately. [shamail Thirmidhi Baab Fi Qiraah] Note: Hadhrat Umme Salamah [radhiyallahu anha] may have explained the manner of Nabie's [salallahu alaihi wasallam] recitation verbally or she may have demonstrated it by actually reciting as explained in the next Hadith.[Khasail e Nabawi p 184] adhrat Umme Salamah [radhiyallahu anha] said, "Rasulullah [salallahu alaihi wasallam] recited every ayah separately. He recited ALHUMDULILLAHI RABBIL AALAMEEN and paused. AR RAHMANI RRAHEEM and paused. MALIKI YAUMIDDEEN and paused." [shama'il - Baab Fi Qira'ah] Note: This Hadith elucidates the fact that Nabie [salallahu alaihi wasallam] recited each ayah distinctly with extreme ease. [ref. Khasa'il e Nabawi p 185] Hadhrat Qatadah relates, "I inquired from Hadhrat Anas bin Malik [radhiyallahu anhu] about Rasulullah's [salallahu alaihi wasallam] recitation. "He replied, "He would lengthen the letters of "Madd" [shama'il Baab Fi Qiraah] Note: It is only possible to lengthen the letters of Madd when one recites with composure and care. The commentators of Hadith have stated that there are several laws applicable to the Madd and these have to be given due consideration. Both, laxity and exceeding the bounds set by the Shariah are abhorred. [Khasa'il p.185] Hadhrat Abdullah bin Abi Qais relates, "I inquired from Hadhrat Aa'isha [radhiyallahu anha] about the recitation of Nabie [salallahu alaihi wasallam], did he recite softly or audibly?" She replied, "He recited both softly and audibly." I said, "All praise be to Allah who has granted ease in the matter." [shama'il – Baab fi Qiraah] Note: A narration of Tirmidhi elucidates the fact that the questioner intended asking about Nabie's [salallahu alaihi wasallam] recitation in Tahajjud Salaah. Hadhrat Aa'isha's [radhiyallahu anha] reply that Nabie [salallahu alaihi wasallam] recited both softly and audibly may imply that in one night he chose to recite both softly and audibly, or on some nights he recited audibly and on others softly. To perform Tahajjud in both modes are correct. However, considering the time of its performance, it is preferable to read in an audible tone, more so when it is intended to encourage others or to create vigour in ones devotion. On the contrary, if disturbing others or vanity is apprehended, soft recitation is preferable. [Khasa'il e Nabawee p 186] NABIE'S [sALALLAHU ALAIHI WASALLLAM] REPETITION OF ONE AYAH Hadhrat Aa'isha [radhiyallahu anha] relates, "Once Nabie [salallahu alaihi wasallam] repeated one ayah the entire night in Tahajjudd."[shama'il - Baab fi Ibadah] Note: in one narration, Hadhrat Abu Zarr [radhiyallahu anhu] relates, "Once Nabie [salallahu alaihi wasallam] remained standing in Tahajjud the entire night, repeating the following ayah until the break of dawn." [O ALLAH, IF YOU PUNISH THEM, THEY ARE YOUR SERVANTS, AND IF YOU FORGIVE THEM, YOU ARE THE MAGNIFICENT, THE WISE." I said, "O Rasulullah [salallahu alaihi wasallam], you repeated this ayah the entire night. You even recited it while performing Ruku and Sajda. Nabie [salallahu alaihi wasallam] said, "I requested My Rabb to grant me SHAFAAH [intercession] on behalf of my Ummah, and it has been granted ­INSHA ALLAH- on behalf of those who do not ascribe any partners to Allah." [ibne Katheer vol.2] This ayah will be submitted by Hadhrat Isa [alaihis salaam] in the Grand Court of Allah Ta'ala on the Day of Judgement. That day will be a phenomenon of Allah Ta'ala's attribute of Justice and Forgiveness. These two attributes were prevalent in the mind of Nabie [salallahu alaihi wasallam] while reciting this ayah. [Khasail e Nabawi p 163]. Hence, Nabie [salallahu alaihi wasallam] sought Allah Ta'ala's forgiveness on behalf of his Ummah. [Mazahir Jadeed vol 2] NABIE'S [sALALLAHU ALAIHI WASALLAM] WEEPING Hadhrat Abdullah bin Shikheer relates from his father, "I went to Rasulullah [salailahu alaihi wasallam] while he was performing Salaah. The sound like that of a boiling pot emitted from his chest because of his weeping. [shamail Baab Bukaa] Note: This was the result of Nabie's [salallahu alaihi wasallam] extreme humility. This condition prevailed upon Nabie [salallahu alaihi wasallam] when Allah Ta'ala's attributes of Jalaali and Jamali [Exaltedness and Graciousness'] appeared together. [Khasaile Nabawee p 189] May Allah Ta’ala through His infinite Grace and Mercy, accept this humble effort, and make it a means of Hidayah for this sinful servant, those who made this publication possible and the entire Ummah of our beloved Nabie [salallahu alaihi wasallam]. Wasalallahu alan Nabie yil Kareem wa ala Aalihee wa Ashabihee Ajma'een. by Sheikh A.S.Chohan Courtesy: www.everymuslim.net

Question Is this mashwarah du’a authentic? “ALLAHUMMA ALHIMNA MARASHIDA UMURINA WA A’IDHNA MIN SHURURI ANFUSINA” Oh Allah! inspire us with the correct guidance, and save us from the wiles of our own nafs Answer The words of this du’a have been reported in a hadith, however not specifically for mashwarah (consultation). It is possible that someone recommended reading it at the time of mashwarah due to the meaning having a link to decision making. There is no harm in reading this du’a as long as one does not think it to be a masnun du’a for mashwarah. (See Sunan Tirmidhi, hadith: 3483) Imam Hakim and Ibn Hibban (rahimahumallah) have also recorded a similar du’a with variations and additions in the wordings, These narrations also are general and not specific to mashwarah. (Mustadrak Hakim, vol. 1 pg. 510 and Sahih ibn Hibban, hadith: 899) Imam Hakim and ‘Allamah Dhahabi (rahimahumallah) have declared the hadith as authentic. And Allah Ta’ala Knows best, Verified by: Moulana Muhammad Abasoomer hadithanswers

“Virtues of Surah Kahf” by Shaykh Abu Yusuf Riyadh Ul Haq. The hadith related by Hakim and Bayhaqi, from Abu Sa`id (Allah be pleased with him), “Whoever recites Surat al-Kahf on Friday, light shall shine forth for him between the two Fridays”. [ibn Hajar, Talkhis al-Habir] Hazrat Al Baraa said that when a man was reciting Surah Kahf with a horse tied with two ropes at one side. Suddenly a cloud overshadowed him, and as it began to come nearer and nearer, his horse began to take fright. He went and mentioned it to the Holy Prophet sallallahu alaihe wasallam in the morning and he said, “That was tranquillity which came down by reason of the Qur’aan.” Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “If anyone memorises ten verses from the beginning of Surah Kahf, he will be protected from the Dajjal (Anti-Christ).” (Muslim) Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “Anyone who reads the first three verses of Surah Kahf, he will be protected from the trial of the Dajjal (Anti-Christ).” (Tirmizi) Source

Al-Kou' Masjid This Masjid is thought to be built on the approximate spot the Prophet Muhammad (صلى الله عليه و سلم) stood when he first came to Al Taif. This Masjid was built by the end of the Ottoman era and has been recently renovated. (Click on picture to enlarge)

The March on Tabook (9AH) The Romans were jealous and uneasy at the increasing power of Islam and the Muslims. A huge Christian army was prepared to attack Madeenah. The merchants coming from Syria brought news to Madeenah and the Prophet sallalaahu ‘alayhi wasallam called upon the followers of Islam to defend the faith. Many Companions like Uthmaan offered huge donations and a huge army of 30,000 soldiers set out for to encounter the well armed Christian army. The Muslims encamped at Tabook (between Madeenah and Syria) and stayed there for 20 days. When the Roman army saw the great Muslim force their spirits dampened and they gave up their intention of war. In fact the Christians were very impressed on witnessing Muslim’s piety and devotion to Allah. The Prophet sallallaahu ‘alayhi wasallam made many peace treaties with some Christian tribes and returned to Madeenah. Fort built by the Turks in Tabook On the way to Tabook This is an old picture of the place between Madinah and Tabuk which our Prophet sallallaahu 'alayhi wasallam crossed and here a miracle took place: Following is part of a hadith by Mu'adh ibn Jabal RA (Muslim) The Prophet sallallaahu 'alayhi wasallam said: "God willing, you would reach by tomorrow the fountain of Tabuk and you should not come to that until it is dawn, and he who amongst you happens to go there should not touch its water until I come. We came to that and two persons (amongst) us reached that fountain ahead of us. It was a thin flow of water like the shoelace. Allah's Messenger (may peace be upon him) asked them whether they had touched the water. They said: Yes. Allah's Apostle (may peace be upon him) scolded them, and he said to them what he had to say by the will of God. The people then took water of the fountain in their palms until it became somewhat significant and Allah's Messenger (may peace be upon him) washed his hands and his face too in it, and then, took it again in that (fountain) and there gushed forth abundant water from that fountain, until all the people drank to their fill."

Biography of Imam Birgivi [may Allah have mercy on him] The following is excerpted from the introductory biography in the book Al-Tariqah al-Muhammadiyyah : The Path of Muhammad. Imam Birgivi was an Ottoman Muslim scholar and moralist who lived during the height of the Ottoman Empire, in the 16th century of the common era. Yet his influence on Islamic morals and ethics continues to this day. This book is still being used as a text in the most important faculties of theology and in the universities of many Muslim countries. An abridged version was translated by Garcin de Tassy into French under the title Exposition de la Foi Musulmane. It was published in Paris in 1822. Muhammad ibn Pir Ali, later called Birgivi, was born in Balikesir, Turkey, in 1522. His first teacher was his father, Pir Ali, who was a famous professor, admired both for his scholarship and as an example of virtue. In young manhood Muhammad was sent to Istanbul, the capital, to study theology under Ahizade Mehmed Efendi. Later, he studied law under Kazasker Abdurrahman Karamani Efendi, who was the Chief Military Judge of the Ottoman Empire. After the completion of his education, he taught in various schools. During this time he became a dervish, attaching himself to a Sufi master of the order of Bayramiyyah. Shaykh Abdurrahman Karamani, his teacher in law school and the Chief Military Judge, obtained for him a government position as Judge of Estates Court in the city of Edirne, in the European provinces of the Empire. After briefly serving in this capacity, our author wished to abandon all worldly concerns, dedicate his life to God, and become an ascetic. He resigned from his government post and returned to the treasury all the salary he had received. But his Sufi master, who appreciated both the virtue and the knowledge of his student, directed him to become a teacher of religion, religious jurisprudence, and morals, and to write books as well. Another one of his admirers and patrons was Ataullah Efendi, the teacher of the sultan of the time, Selim II. This dignitary arranged for a large madrasah, a religious institution of higher education, to be specially built in the small town of Birgiv, close to the city of Izmir on the Aegean coast. He sent Muhammad ibn Pir Ali to be master there. Shortly, through his teaching and the writing of twenty-seven books, Muhammad ibn Pir Ali (now called by the title and name of Imam Birgivi) became very famous. Imam Birgivi and his followers were very critical of the lack of Islamic morals, both within the Empire and beyond its borders, in the wider Islamic world. Birgivi especially objected to the corruption of rulers and governments, since they were supposed to be examples to the people, as was the case at the origin of Islam. He fought against the distortion of Islamic teachings for the benefit of the ruling classes. And he expressed his opposition publicly: not only were his critiques taught in his school and written in books and articles, but he voiced them directly. Imam Birgivi traveled to the capital of the Empire and reprimanded the Prime Minister, Sokullu Mehmet Pasha, who listened to him, and asked for his advice on curing the degeneration of the Islamic virtues. The administrative branch of the government at last heard his justified criticisms. The Shaykh-ul-Islam, the religious authority of the Empire responsible for all matters connected with canon law and religious teaching, who was second only to the Prime Minister in importance, stood against Birgivi. Imam Birgivi’s ideal was an Islamic society as it was at the time of the Holy Prophet (s.a.w.s.), a model he felt was ageless and valid for all times. He believed that a character distinguished by the qualities of unselfish heedfulness, sincerity, kindness, compassion, generosity, valor, and the other virtues of the Prophet and his Companions was essential equipment for all Muslims. And he claimed that the ruling classes and educators should follow the dictum of the second caliph, Hadrat `Umar (r.a.), who said: “A master is he who is a servant to his servants.” Because of his vast influence in his efforts to lead people to…Islam, even his most powerful enemies could not do any more than keep him away from the capital of the Empire. He continued to live in the small distant town of Birgiv until he died of a plague in 1573, at the age of fifty-one. Source

Question: Please give me an advice how to keep balance between job and private life: my work is very demanding both physically and psychically although it is actually all about helping people and I love it very much. I am often so tired or tensed that I hardly finish my fard salat, do my household or play with my children. Often I cannot control my anger when my children try to talk to me. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Respected sister in Islam, Men and women have been given different roles to fulfil due to inherent differences that exist among them. They have different capabilities which are complementary to each other. The injunctions of Islam as decreed by Allah Ta’ala are designed according to gender differences. In principle and according to the feminine nature and capability of women, Allah Ta’ala says, وقَرْنَ فِي بُيُوتِكُنَّ ِ Translation: Remain in your homes. (Al-Ahzaab: 33) In the case of men, Allah Ta’ala says, الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ Translation: Men are the overseer upon women with all that which Allah has bestowed some of them over the others, and with what they spend from their wealth… [Al-Nisaa: 34] The above two verses define the case of men and women. In view of your personal experience in life, you too will bear testimony to the wisdom of the divine injunction. Our advice is that you prioritize your life according to the injunctions of Shariah. If you have a husband who maintains the family, you should remain at home and fulfill your main duties as a mother and wife. While you feel that you want to help people, serving your husband and children is more meritorious. You may also take out time to help people but as a secondary measure and with observing the laws of hijab. If you do not have a means of income then you may continue to seek a source of income provided that the laws of hijab are observed. If you feel that you are not able to fulfill the obligations of Shariah and give due time to your children, then perhaps you may adopt alternative methods, such as, reduce working hours if possible or enroll in a part-time job. May Allah Ta’ala grant you the ability to stay steadfast on the practices of deen and may He grant you success in this world and the hereafter. Aameen. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. idealwoman

The Romantic Prophet – How to be romantic with your spouse As the days come to closer to one’s marriage, excitement, ecstasy and elation pump through the bride and groom. The build up to marriage is an experience of thrill and jubilation. When the marriage is solemnised, one’s happiness and delight is on the verge of brimming and tipping over. When the newlywed couple meet for the first time, words cannot describe the sweetness, bliss, serenity, pleasure and elation tasted by the two. If every day of the marriage mirrors the first day of marriage, and every night reflects the first night of marriage, then marriage is a euphoric experience on this world. The first couple of months are always a ‘honeymoon’. Once the couple settle down, then reality begins. Many couples fail at this point. The husband gets engrossed in his job. He comes home tired and late, feeling hungry and tired. He demands for the food and feels lazy to do anything. He eats, puts the dirty plates in the sink and lies down on the sofa. He might awaken to perform salāh if he is conscious of salāh. Otherwise, he wakes up later on towards the night, phones a few friends, watches TV and keeps ordering the wife to get him x and y. When it is time to sleep, if the husband is in a good mood he will have relations with his wife-but only to satisfy his needs. Once he is fulfilled, he stops and drops off to sleep. Whether the wife is satisfied or not does not even cross his mind. This becomes the routine of his life. The wife on the other hand, she initially tries to please her husband. She slowly loses her enthusiasm as she does not receive enough attention from her husband. She cooks to please her husband. She will put effort into her food. She will try and perfect every detail in the food. The presentation, ingredients and spices are put meticulously so they complement each other. After a while she tires from this as the husband does not compliment, instead he criticises her food. As soon as the husband goes to work, she is on the phone to her associates. She cooks, watches TV, cleans the house and enjoys her day before her husband comes home. Once the husband comes, she becomes a slave again. This style of marriage wherein there is no affection and no real emotion is heading towards destruction. The husband needs to implement the romance the Prophet salallahu alaihi wasallam. We consider Romeo to be romantic but not the Prophet salallahu alaihi wasallam. If I was to say the Prophet salallahu alaihi wasallam was the most romantic individual, I would not be lying. By looking attentively at the biography of the Prophet salallahu alaihi wasallam, you will find that he was the most romantic person to walk this Earth. He is the best example for the ideal husband. He was comforting for his wives, wiping their tears, respecting their emotions, hearing their words, caring for their complaints, alleviating their sadness, going in picnics with them, racing with them, bearing their abandonment, discussing matters with them, keeping their dignity, supporting them in emergencies, declaring his love to them and was very happy with such love. The husband and wife have to bond with one another psychologically, physically and spiritually. Here are some attractive examples and points we need to adopt to achieve a marriage of romance: 1) Know their feelings The Prophet salallahu alaihi wasallam once said to Sayyidah Aisha radiallahu anha : “I know well when you are pleased or angry with me. Aisha replied: How you know that? He said: When you are pleased with me you swear by saying “By the God of Mohammad” but when you are angry you swear by saying “By the God of Ibrahim”. She said: You are right, I don’t mention your name.”[1] The husband and wife should be aware of each other’s feelings. The husband should be able to gauge when his wife is upset or sad, likewise the wife should be able to read her husband’s behaviour. By being conscious of one another’s feelings, it will help resolve any differences. When your spouse is down or upset, be there to console him/her. Sit with them, speak with them, listen to them. Try and make them smile. If the husband is always conscious of his wife’s feelings, and the wife is always conscious of the husband’s feelings, then this will assist greatly in keeping the ‘flicker’ alight. 2) Console her Sayyidah Safiyah radiallahu anha was on a journey with the Prophet salallahu alaihi wasallam. She was late so the Prophet salallahu alaihi wasallam received her while she was crying. The Prophet salallahu alaihi wasallam wiped her tears with his own hands and tried his utmost to calm her down. [2] This is another feature a marriage must have. Each spouse has to be there for the other in the good and bad times. The wife should find comfort and solace in the husband and the husband should find warmth and love in his wife. Be gentle with one another. 3) Laying in the wife’s lap The Prophet salallahu alaihi wasallam would recline in the lap of our beloved mother Sayyidah Aisha radaillahu anha even in the state when she would be menstruating. The Prophet salallahu alaihi wasallam would recite the Qur῾ān whilst reclining in his wife’s lap.[3] How many times have we rested in the lap of our spouse? These gestures may seem trivial but they are the acts which bring the hearts close. The wife can sense and see the love of her husband for her in such actions. Every so often come home and just go and rest in the lap of your wife. She will appreciate this gesture greatly. 4) Combing the spouse’s hair: Aisha radiallahu anha would comb the hair of the Prophet salallahu alaihi wasallam and wash his hair. This is how close a couple has to be. Love evolves and grows to such an extent that a spouse yearns to do everything for the other spouse even if it simply combing their hair. To maintain a high intensity of love, do the little things for your spouse also. Little acts have a huge psychological impact on the mind of the spouse. Seldom comb their hair, take their clothes out to wear, bring them a cold drink on a hot day, prepare something for them etc. 5) Drinking and eating from one place: Aisha radiallahu anha would drink from a cup. The Prophet salallahu alaihi wasallam would take this cup and search for the place where the lips of his beloved wife made contact. Upon finding the place where his wife drank from the cup, he would put his lips on the very same place so that his lips have touched the place where her lips touched. He would then drink the contents of the cup at the same time enjoying union with his spouse. When there was meat to eat, Sayyidah Aisha radiallahu anha would take a bite. The Prophet salallahu alaihi wasallam would take the meat from her hand and again place his mouth the very same place where his wife ate from. This would add taste of love to his food.[4] Do things together with your wife. Do not just eat at the same time and on the same tablecloth, but eat from the same plate. Let alone the same plate, eat together from the same article of food. This will bond the hearts so close to one another. When everything your wife comes into contact with becomes more beloved to you than food itself, imagine the flame of love in your lives? 6) Kissing: The Prophet salallahu alaihi wasallam would kiss his wife regularly. Even when he salallahu alaihi wasallam would be fasting, he would kiss his wife.[5] Compliment your spouse often with kisses. When exiting the house, make it habit you leave by coming into contact with your spouse. When returning home, along with saying salām to her, show that you have missed her dearly. When she is working or busy in her household chores, surprise her with a kiss. You have to show your love. Love is the fuel of marriage; if you desire your marriage to progress, you have to express your love in every way you can. Physical relations in a marriage are very important. The famous saying is, “actions speak louder than words.” Show your spouse you love her. Sharī῾ah promotes romance and physical relations between the husband and wife. The Prophet salallahu alaihi wasallam categorically stated, “Conjugal relations with your wife is a sadaqah.”[6] 6) Lifting the morsel to her mouth The Prophet salallahu alaihi wasallam said : If you spend an amount you will be rewarded for it, -even when you lift the morsel to your wife’s mouth.” [7] The husband and wife should make these gentle gestures to exhibit their love and appreciation. Feed your spouse with your own hands now and then. This will rekindle the flame of love in your marriage. 7) Assisting her in the housework: The Prophet salallahu alaihi wasallam would clean and help at home. He would see to his needs himself rather than demanding his wife. He would clean and see to his clothing himself. Without being asked, if the couple help each other in day to day activities, it will make one appreciate the other. Likewise, one should try his best not to demand his/her spouse to do things too much. Whatever one can do himself, he should do. We need to be considerate of the spouse. The wife works tirelessly all day. So if the husband was to be considerate and realise his wife works hard, this will touch the wife. Likewise, if the wife was to go out of her way to see to the needs of her husband being considerate, it will induce a great spark of love between the two. 8 ) Telling her stories Discuss stories and events with your spouse. Engage in light hearted discussions with her-something to laugh and joke over. The Prophet salallahu alaihi wasallam on many occasions would discuss stories, events and have light hearted discussions. The famous story narrated by Sayyidah Aisha radiallahu anha regarding Umm Zar’ is evident. This is one angle which is neglected more so than often. It is all ‘business’ between the husband and wife. They do not get into light hearted conversations. Instead, the husband rings his friends and chuckles with them. The wife on the other hand giggles during the day with her friends. This should not be the case. Focus and divert all your amusement and entertainment at your spouse. If you want to laugh, then let it be that you are laughing with your wife. Make it a point in your busy schedule daily where you sit with your wife and do nothing but have fun with her. 9) Sharing happy occasions with her: Once when the Ethiopians were practicing target shooting in the masjid complex, the Prophet salallahu alaihi wasallam stood with his wife watching. Not only did the Prophet salallahu alaihi wasallam stand with his wife, he put his cloak around her. The Prophet salallahu alaihi wasallam although he had other jobs to do, he stayed there standing with his wife. He only went when his wife wanted to go.[8] A husband should be one who shares happy occasions and experiences with his wife. When it is raining, cold or sunny, one should shelter his wife. You should be willing to sacrifice your errands to spend time with your wife. When the spouse sees sacrifice for her sake, it will create immense love and respect in their heart. 10)Racing with his wife The Prophet salallahu alaihi wasallam would exercise and play with his wife also. The famous incident of the Prophet salallahu alaihi wasallam challenging his wife to race is well known. When a couple can have such good times together, it only ignites the love even more. 11) Calling her by a beautiful name: The Prophet salallahu alaihi wasallam would call his wife ‘Humairā’’ out of love. Linguistically it means the little reddish one, but the scholars state that in reality it refers to someone who is so fair that due to the sun they get a reddish tan. This was the reason why the Prophet salallahu alaihi wasallam called her Humairaa’.[9] Call your spouse nice sweet names. One has to show his partner love and affection in every little thing. One needs to feed love constantly to his spouse to keep the flame burning. Once the Prophet salallahu alaihi wasallam stared into his wife’s eyes. He was gazing at the world within his wife’s eyes. He then said to Sayyidah Aisha radiallahu anha in praise of her beauty, “How white are your eyes.”[10] This is what is needed. The husband and wife should be constantly complementing and praising each other. The husband has to show his love and attraction to his wife. The wife needs to show her infatuation for her husband. When there is a reciprocal relationship, the marriage climbs heights. 12)Dress for your spouse Sayyiduna Ibn Abbās radiallahu anhu said: “As my wife adorns herself for me, I adorn myself for her. I do not want to take all of my rights from her so that she will not take all of her rights from me because Allah, the Exalted, stated the following: “And women shall have rights similar to the rights against them.” (Qur῾ān 2 :228.)[11] This is another area where many spouses fail. The wife only dresses when it is a special occasion. The husband on the hand stays scruffy and does not take care to be neat and tidy. If the couple want their everyday to be a special occasion like their wedding day, they must dress to impress! The wife should wear the clothing which pleases her husband. Likewise, the husband should wear what the wife likes. Every time the husband and wife glance at each other, the glance should arouse them and stir up more love for their spouse. This will ignite the love in the heart. 13)Utilising perfume: The Prophet salallahu alaihi wasallam would have a container for perfume. He would use perfume constantly.[12] One should make an effort to smell good for his wife all the time. Looking good, keeping clean, smelling nice compliments a relationship exceptionally. Make sure you hair is tidy, your clothes are neat and you smell pleasant. This will attract your spouse always and inject affection into the marriage. 14)Do not talk about her private matters: The Prophet salallahu alaihi wasallam described the one who discloses his wife’s affairs to others as amongst the worst of people.[13] Whatever occurs between yourself and your spouse should remain between you two. How unmanly and shameful is it when a husband discusses his wife to his friends? The secrets and issues of the spouse must not be narrated at all to anyone. Do not talk about your wife to others. Your wife is for you. You are for your wife. Your fidelity and loyalty should always be to your spouse. 15) Loving & respecting their families Another great factor to contribute to a healthy relationship is to love and cherish the family of your spouse. The Prophet salallahu alaihi wasallam was once asked whom he loved the most. He replied, “Aisha.” When the questioner rephrased his question and asked from amongst the men, he replied, “Her father.” The Prophet could have easily said Abu Bakr. His answer displays such intelligence and ingenuity, that in one response he displayed his devotion to his wife and her family. He exhibited his fondness for his in-laws. Imagine how happy his wife Sayyidah Aisha would have become upon hearing this response? Compliment your in laws in front of your wife. Compliment your wife to her family. Your wife will really appreciate this. Never underestimate the importance of seemingly little things as putting food in your wife’s mouth, opening the car’s door for her, etc. Try to always find some time for both of you to pray together. Strengthening the bond between you and Allah Subhanahu wa Ta’ala is the best guarantee that your own marital bond would always remain strong. Having peace with Allah Subhanahu wa Ta’ala will always result in having more peace at home. darulfiqh [1]وفي صحيح البخاري عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنِّي لَأَعْلَمُ إِذَا كُنْتِ عَنِّي رَاضِيَةً، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى» قَالَتْ: فَقُلْتُ: مِنْ أَيْنَ تَعْرِفُ ذَلِكَ؟ فَقَالَ: ” أَمَّا إِذَا كُنْتِ عَنِّي رَاضِيَةً، فَإِنَّكِ تَقُولِينَ: لاَ وَرَبِّ مُحَمَّدٍ، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى، قُلْتِ: لاَ وَرَبِّ إِبْرَاهِيمَ ” قَالَتْ: قُلْتُ: أَجَلْ وَاللَّهِ يَا رَسُولَ اللَّهِ، مَا أَهْجُرُ إِلَّا اسْمَكَ (رقم الحديث 5228) [2] وفي السنن الكبرى عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَتْ صَفِيَّةُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ، وَكَانَ ذَلِكَ يَوْمَهَا فَأَبْطَأْتُ فِي الْمَسِيرِ، فَاسْتَقْبَلَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهِيَ تَبْكِي وَتَقُولُ: «حَمَلْتَنِي عَلَى بَعِيرٍ بَطِيءٍ، فَجَعَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ بِيَدَيْهِ عَيْنَيْهَا وُيُسْكِتُهَا(رقم الحديث 9117) [3] صحيح البخاري عَائِشَةَ حَدَّثَتْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «كَانَ يَتَّكِئُ فِي حَجْرِي وَأَنَا حَائِضٌ، ثُمَّ يَقْرَأُ القُرْآنَ» (رقم الحديث 297) [4]وفي سنن النسائي قَالَ: سَمِعْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا تَقُولُ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُنَاوِلُنِي الْإِنَاءَ فَأَشْرَبُ مِنْهُ وَأَنَا حَائِضٌ، ثُمَّ أُعْطِيهِ فَيَتَحَرَّى مَوْضِعَ فَمِي , فَيَضَعُهُ عَلَى فِيهِ» (رقم الحجيث 281) [5]وفي صحيح مسلم عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ» فَسَكَتَ سَاعَةً، ثُمَّ قَالَ: نَعَمْ (رقم الحديث 1106) صحيح البخاري وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ بِاللَّيْلِ سَارَ مَعَ عَائِشَةَ يَتَحَدَّثُ (رقم الحديث 5211) وفي صحيح ابن حبان عَنْ عُرْوَةَ، قَالَ: قُلْتُ لِعَائِشَةَ: يَا أُمَّ الْمُؤْمِنِينَ، أَيُّ شَيْءٍ كَانَ يَصْنَعُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ عِنْدَكِ؟ قَالَتْ: «مَا يَفْعَلُ أَحَدُكُمْ فِي مِهْنَةِ أَهْلِهِ، يَخْصِفُ نَعْلَهُ، وَيَخِيطُ ثَوْبَهُ، وَيَرْقَعُ دَلْوَهُ» (1) . [5: 47] (5676) [6]وفي صحيح مسلم عَنْ أَبِي ذَرٍّ، أَنَّ نَاسًا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالُوا لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا رَسُولَ اللهِ، ذَهَبَ أَهْلُ الدُّثُورِ بِالْأُجُورِ، يُصَلُّونَ كَمَا نُصَلِّي، وَيَصُومُونَ كَمَا نَصُومُ، وَيَتَصَدَّقُونَ بِفُضُولِ أَمْوَالِهِمْ، قَالَ: ” أَوَلَيْسَ قَدْ جَعَلَ اللهُ لَكُمْ مَا تَصَّدَّقُونَ؟ إِنَّ بِكُلِّ تَسْبِيحَةٍ صَدَقَةً، وَكُلِّ تَكْبِيرَةٍ صَدَقَةً، وَكُلِّ تَحْمِيدَةٍ صَدَقَةً، وَكُلِّ تَهْلِيلَةٍ صَدَقَةً، وَأَمْرٌ بِالْمَعْرُوفِ صَدَقَةٌ، وَنَهْيٌ عَنْ مُنْكَرٍ صَدَقَةٌ، وَفِي بُضْعِ أَحَدِكُمْ صَدَقَةٌ، قَالُوا: يَا رَسُولَ اللهِ، أَيَأتِي أَحَدُنَا شَهْوَتَهُ وَيَكُونُ لَهُ فِيهَا أَجْرٌ؟ قَالَ: «أَرَأَيْتُمْ لَوْ وَضَعَهَا فِي حَرَامٍ أَكَانَ عَلَيْهِ فِيهَا وِزْرٌ؟ فَكَذَلِكَ إِذَا وَضَعَهَا فِي الْحَلَالِ كَانَ لَهُ أَجْرٌ» (رقم الحديث 1006) [7]وفي صحيح البخاري وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً إِلَّا أُجِرْتَ عَلَيْهَا، حَتَّى اللُّقْمَةَ تَرْفَعُهَا إِلَى فِي امْرَأَتِكَ» (رقم الحديث 6733 [8]مسند أحمد قَالَ: ابْنُ شِهَابٍ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ، قَالَتْ: وَاللهِ لَقَدْ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُومُ عَلَى بَابِ حُجْرَتِي وَالْحَبَشَةُ يَلْعَبُونَ فِي الْمَسْجِدِ، ” وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتُرُنِي بِرِدَائِهِ لِكَيْ أَنْظُرَ إِلَى لَعِبِهِمْ، ثُمَّ يَقُومُ مِنْ أَجْلِي حَتَّى أَكُونَ أَنَا الَّتِي أَنْصَرِفُ، فَاقْدُرُوا قَدْرَ الْجَارِيَةِ الْحَدِيثَةِ السِّنِّ، الْحَرِيصَةِ عَلَى اللهْوِ ” (رقم الحديث 26358) [9]وفي سنن إبن ماجه عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: يَا رَسُولَ اللَّهِ مَا الشَّيْءُ الَّذِي لَا يَحِلُّ مَنْعُهُ؟ قَالَ: «الْمَاءُ، وَالْمِلْحُ، وَالنَّارُ» ، قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ هَذَا الْمَاءُ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْمِلْحِ وَالنَّارِ؟ قَالَ: «يَا حُمَيْرَاءُ مَنْ أَعْطَى نَارًا، فَكَأَنَّمَا تَصَدَّقَ بِجَمِيعِ مَا أَنْضَجَتْ تِلْكَ النَّارُ (رقم الحديث 2474) وفي مصباح الزجاجة في شرح سنن إبن ماجه يَا حميراء الخ قَالَ فِي النِّهَايَة الْحُمَيْرَاء تَصْغِير الْحَمْرَاء يُرِيد الْبَيْضَاء (ج 1 ص 178 قديمي كتب خانه) قَالَ الْقُرْطُبِيُّ قِيلَ مَعْنَى حَمْرَاءِ الشِّدْقَيْنِ بَيْضَاءُ الشَّدْقَيْنِ وَالْعرب تطلق على الْأَبْيَض الْأَحْمَر كرهة اسْمِ الْبَيَاضِ لِكَوْنِهِ يُشْبِهُ الْبَرَصَ وَلِهَذَا كَانَ صلى الله عَلَيْهِ وَسلم يَقُول لعَائِشَة ياحميراء (ج 7 ص 140 دار المعرفة) [10]وفي كتاب الفوائد عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعَائِشَةَ ذَاتَ يَوْمٍ: «مَا أَكْثَرَ بَيَاضَ عَيْنَيْكِ»(رقم الحديث 796) [11]وفي مصنف إبن أبي شيبة عَنِ ابْنِ عَبَّاسٍ قَالَ: ” إِنِّي أُحِبُّ أَنْ أَتَزَيَّنَ لِلْمَرْأَةِ، كَمَا أُحِبُّ أَنْ تَتَزَيَّنَ لِي الْمَرْأَةُ، لِأَنَّ اللَّهَ تَعَالَى يَقُولُ: {وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ} [البقرة: 228] (رقم الحديث 19263) [12]وفي سنن أبي داود عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: «كَانَتْ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُكَّةٌ يَتَطَيَّبُ مِنْهَا» (رقم الحديث 4162) [13]وفي صحيح مسلم قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِنْ أَشَرِّ النَّاسِ عِنْدَ اللهِ مَنْزِلَةً يَوْمَ الْقِيَامَةِ، الرَّجُلَ يُفْضِي إِلَى امْرَأَتِهِ، وَتُفْضِي إِلَيْهِ، ثُمَّ يَنْشُرُ سِرَّهَا» (رقم الحديث 1437)

The High Levels Of Those Who Strive to Meet Their Brothers' Needs One of the greatest things that will relieve a person's distress on the Day of Resurrection is his efforts in this world to relieve the distress of those who are in distress, and to help those who are in need, and to make things easy for those who are in difficulty, and to overlook the mistakes of those who err. In Muslim it is narrated that Abu Hurayrah said: The Messenger of Allah (sallallahu `alayhi wa sallam) said: "Whoever relieves a believer of distress in this world, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever makes things easy for those who are in difficulty, Allah will make things easy for him in this world and in the next. Whoever conceals (the faults of) a Muslim in this world, Allah will conceal him (his faults) in this world and in the Hereafter. Allah will help the slave so long as the slave helps his brother." [Mishkaat al-Masaabeeh, 1/71, hadith no. 204.] Bukhari narrated from 'Abdullah ibn 'Umar that the Messenger of Allah (sallallahu `alayhi wa sallam) said: "The Muslim is the brother of his fellow-Muslim; he should not mistreat him or let him down. Whoever meets the needs of his brother, Allah will meet his needs, and whoever relieves a Muslim of some distress, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever conceals (the faults of) a Muslim, Allah will conceal him (his faults) in this world and the next." [bukhari: Kitaab al-Mazaalim, Baab laa Yazlim al-Muslim al-Muslim, Fath al-Baari, 5/97.] Ad-Deenoori narrated in Al-Mujaalisah, Al-Bayhaqi narrated in Al-Shu'ab and Ad-Diyaa' narrated in Al-Mukhtaarah from Anas that the Prophet (sallallahu `alayhi wa sallam) said: "Whoever helps his brother in secret, Allah will help him in this world and the next." [Silsilat al-Ahaadeeth as-Saheehah, 3/218, hadith no. 1217.]

THE CHAIN OF LOVE He was driving home one evening, on a two-lane country road. Work in this small Midwestern community, was almost as slow as his beat-up Pontiac. But he never quit looking. Ever since the factory closed, he'd been unemployed, and with winter raging on, the chill had finally hit home. It was a lonely road. Not very many people had a reason to be on it unless they were leaving. Most of his friends had already left. They had families to feed and dreams to fulfill. But he stayed on. After all, this was where he buried his mother and father. He was born here, he knew the country. He could go down this road blind, and tell you what was on either side, and with his headlights not working, that came in handy. It was starting to get dark and light snow flurries were coming down. He'd better get a move on. You know, he almost did not see the old lady, stranded on the side of the road. But even in the dim light of day, he could see she needed help. So he pulled up in front of her Mercedes and got out. His Pontiac was still sputtering when he approached her. Even with the smile on his face, she was worried. No one had stopped to help for the last hour or so. Was he going to hurt her? He didn't look safe, he looked poor and hungry. He could see that she was frightened, standing out there in the cold. He knew how she felt. It was that chill that only fear can put in you. He said, "I am here to help you ma'am. Why don't you wait in the car where it's warm? By the way, my name is Joe." Well, all she had was a flat tyre, but for an old lady that was bad enough. Joe crawled under the car looking for a place to put the jack, skinning his knuckles a time or two. Soon he was able to change the tyre. But he had to get dirty and his hands hurt. As he was tightening up the lug nuts, she rolled down her window and began to talk to him. She told him that she was from St. Louis and was only passing through. She could not thank him enough for coming to her aid. Joe just smiled as he closed her trunk. She asked him how much she owed him. Any amount would have been all right with her. She had already imagined all the awful things that could have happened had he not stopped. Joe never thought twice about the money. This was not a job to him. This was helping someone in need, and God knows there were plenty who had given him a hand in the past. He had lived his whole life that way, and it never occurred to him to act any other way. He told her that if she really wanted to pay him back, the next time she saw someone who needed help, she could give that person the assistance they needed, and Joe added, "And think of me." He waited until she started her car and drove off. It had been a cold and depressing day, but he felt good as he headed for home, disappearing into the twilight. A few miles down the road the lady saw a small cafe. She went in to grab a bite to eat, and take the chill off before she made the last leg of her trip home. It was a dingy looking restaurant. Outside were two old gas pumps. The whole scene was unfamiliar to her. The cash register was like the telephone of an out of work actor-it did not ring much. Her waitress came over and brought a clean towel to wipe her wet hair. She had a sweet smile, one that even being on her feet for the whole day could not erase. The lady noticed the waitress was nearly eight months pregnant, but she never let the strain and aches change her attitude. The old lady wondered how someone like her who had so little could be so giving to a stranger. Then she remembered Joe. After the lady finished her meal, and the waitress went to get her change from a hundred-dollar bill, the lady stepped right out the door. She was gone by the time the waitress came back. She wondered where the lady could be, then she noticed something written on a napkin. There were tears in her eyes, when she read what the lady wrote. It said: "You don't owe me a thing. I have been there too. Someone once helped me out, the way I am helping you. If you really want to pay me back, here's what you do. Do not let the chain of love end with you." Well, there were tables to clear, sugar bowls to fill and people to serve, but the waitress made it through another day. That night when she got home from work and climbed into bed, she was thinking about the money and what the lady had written. How could she have known how much she and her husband needed it? With the baby due next month, it was going to be hard. She knew how worried her husband was, and as he lay sleeping next to her, she gave him a soft kiss and whispered low, "Everything's going to be all right. I love you, Joe."

Sensory Sensitivities Many people with an autism spectrum disorder (ASD) have difficulty processing everyday sensory information such as sounds, sights and smells. This is usually called having sensory integration difficulties, or sensory sensitivity. It can have a profound effect on a person's life. Here, we look at: How our senses work Our central nervous system (brain) processes all the sensory information we receive and helps us to organise, prioritise and understand the information. We then respond through thoughts, feelings, motor responses (behaviour) or a combination of these. We have receptors all over our bodies that pick up sensory information, or 'stimuli'. Our hands and feet contain the most receptors. Most of the time, we process sensory information automatically, without needing to think about it much. People with sensory integration difficulties - including many people with an ASD - have difficulty processing everyday sensory information. People who struggle to deal with all this information are likely to become stressed or anxious, and possibly feel physical pain. This can result in challenging behaviour. If I get sensory overload then I just shut down; you get what's known as fragmentation...it's weird, like being tuned into 40 TV channels. Our seven senses We have seven senses: sight sound touch taste smell balance ('vestibular') body awareness ('proprioception'). People with an ASD can be over- or under-sensitive in any or all of these areas. You may hear this referred to as being 'hypersensitive' or 'hyposensitive'. Source

Sunnats and Aadaab of Safr (Travelling) – Part 8 1. One should not inconvenience any of his companions in any way during the journey. المسلم من سلم المسلمون من لسانه و يده (و في رواية لاحمد: من سلم الناس) (البخاري رقم 6484) A perfect Muslim is he who does not inconvenience any person through his tongue or his hand. 2. One should not discuss controversial topics or enter into arguments etc with one’s companions during the journey. 3. If during the journey any unpleasant or unforeseen circumstance comes about, then one should exercise patience and not lose oneself, thereby causing pain and inconvenience to others.

Detailed answer HERE

بئرعسفان Well of 'Asfaan (Or 'Usfaan) The well of Asfaan in which the saliva of our Prophet sallallaahu 'alayhi wasallam became mixed (from Nufoosh Paai Mustafaa) The well our Beloved Rasul SallAllahu alaihi wasallam spat in when on his way to Makkah with the intention of performing Umrah in 6th AH, which was subsequently aborted, leading to the Treaty of Hudaybiyah. This is the sisters section of the Masjid in ‘Usfan where we prayed Asr, Allahu ‘Alum if it marks where Rasulullah SallAllahu alaihi wasallam offered Salatul Khawf, but in its stark and dusty simplicity one felt enveloped in a cloak of blissful Barakah, SubhanAllah! As desolate as the surroundings of ‘Usfan are, the sense of the noble presence of our Beloved Prophet SallAllahu alaihi wasallam and his Sahabah RadhiAllahu anhum filled the air and was felt in the billowing dust and is certainly tasted in the cherished water that returned with us and is being shared around Madinatun Nabi More Here: Almiskeenah