ummtaalib

Wife Changing her Last Name after Marriage <QUESTION> Many Muslim women take their husband’s last name (surname) when they marry. I have heard different views on this; some say it is Haram and others say it is necessary. I am confused and would like to know the correct Shari’ah ruling on the matter please? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, A wife adopting the last name (surname) of her husband upon marriage is neither unlawful (haram) nor required in Shari’ah. As such, both positions – i.e. to say it is haram or that it is necessary – are incorrect and extreme in one way or another. In order to understand this issue properly, it is important to first realize that one of the central aims (maqasid) of Shari’ah is the preservation of one’s lineage (nasab). It is unlawful and a major sin to change one’s lineage and ascribe one’s self to other than one’s biological father. Many texts of the Qur’an and Sunna mention this explicitly; for example: Allah Most High says, “… And He [Allah] did not make your adopted sons your [real] sons. That is [merely] a word uttered by your mouths. And Allah says the truth and He shows the way. Call them by [the name of] their [real] fathers; It is more equitable in the sight of Allah. And if you do not know their fathers, then they are your brothers in faith and your friends…” (Qur’an 33: 4-5) The backdrop of this verse is that people in the days of ignorance (jahiliyya) would treat an adopted child as a biological one in all aspects, and attribute him to the one who adopted him, thereby giving the impression that the adoptive father is the real father. The Messenger of Allah (Allah bless him and give him peace) adopted Zayd ibn Haritha (Allah be pleased with him); and according to common practice, the companions (Allah be pleased with them) began referring to him as “Zayd ibn Muhammad”. When the abovementioned verse was revealed, they reverted to calling him “Zaid ibn Haritha”. As such, the above verse was revealed to lay down the principle that an adopted child must not be considered as the real son of his adoptive parents. (See the major Qur’anic Tafsirs) Sayyiduna Sa’d (Allah be pleased with him) says that I heard the Messenger of Allah (Allah bless him & give him peace) say, “Whoever claims to belong/ascribes himself to other than his [biological] father, knowing that he is not his father, then Paradise will be denied to him.” (Sahih al-Bukhari no: 6385 and Sahih Muslim) However, the above – and other similar texts – need to be understood in their proper context. The idea is not that the usage of any name or attribution after one’s name, besides that of the father, is unlawful; rather the Shari’ah categorically prohibits ascribing one’s lineage to other than one’s biological father or claiming that someone else is one’s biological father. This is unlawful because it misleads others, and also comprises showing ungratefulness to one’s parents and denying them their basic right of parenthood. The great Muhaddith and Shafi’i jurist Imam Nawawi (Allah have mercy on him) states in his commentary of Sahih Muslim, “The meaning of ‘claims to belong/ascribes himself to other than his father’ [in the Hadith] is that he ascribes and attributes himself to him and takes him as his father.” (Al-Minhaj sharh Sahih Muslim no: 61) Imam Badr al-Din al-Ayni (Allah have mercy on him), the great Muhaddith and Hanafi jurist, also provides the same explanation in his commentary of Sahih al-Bukhari, saying, “The words of the Hadith ‘man idda’a ila’ means: ascribing one’s self to other than one’s biological father.” (Umdat al-Qari sharh Sahih al-Bukhari 16/48) This is clearly understood by studying the other Hadiths that have been narrated in the same context. After recording the above Hadith regarding Paradise being denied to someone who claims to belong to other than his father, Imam al-Bukhari records another Hadith related by Abu Hurayra (Allah be pleased with him) that the Messenger of Allah (Allah bless him & give him peace) said, “Do not reject your fathers, for whosoever rejects his father, that is disbelief.” (Sahih al-Bukhari no: 6391) Likewise, Imam Muslim relates in his Sahih from the Companion Sa’d ibn Abi Waqqas (Allah be pleased with him) that he heard the Messenger of Allah (Allah bless him & give him peace) say, “Whoever claims to have a father in Islam other than his [biological] father, knowing that he is not his father, then Paradise will be denied to him.” (Sahih Muslim) As such, what is decisively prohibited is to knowingly claim that someone else is one’s father, or negate one’s lineage to one’s father. If one retains the father’s surname, but verbally denies him fatherhood and informs others that someone else is the father, then that too would be unlawful. On the contrary, if one adopts another surname, but clearly acknowledges the biological father – and it is commonly known who the father is – then this is not unlawful. In other words, the issue is not about what second name one uses; rather, about ensuring not to claim fatherhood for another person. Keeping the above in mind, let us see how the wife adopting her husband’s name affects this ruling of Shari’ah. 1) If a wife adopts her husband’s second name/surname/family name, then we need to first understand that using surnames was uncommon during the time of the Messenger of Allah (Allah bless him & give him peace) and early Muslims (salaf). People were generally known by the name of their father; such as Abd Allah ibn Umar, Abd Allah ibn Abbas and Khadija bint Khuwaylid (son of so-and-so, and daughter of so-and-so). The trend was to use ‘ibn (son of…)’ and ‘bint (daughter of…)’ after one’s name, and not a surname. As such, the wife would retain her full name after marriage, since her father remained her father regardless of who her husband was. So, if she was known as A’isha bint Abi Bakr before her marriage, she would still remain as such after marriage. However, in our times, using family names/surnames have become common. If a woman has a particular surname before marriage, and chooses to replace that with her husband’s surname, then this does not amount to ‘changing one’s lineage’ and ‘ascribing one’s self to other than one’s father’. So if a woman was known as A’isha Khan before marriage, and she changes her name to A’isha Mughal after marriage, then this is permitted. The reason is that surnames are used merely for identification purposes. When children are born, they normally take on the family surname, and as such the wife also takes the same surname in order that there is uniformity in the family name. This is not a question of belonging to her husband or ascribing her lineage to someone other than her own father; rather, it is merely using the husband’s surname for identification and clarity. The wife does not deny fatherhood to her father; in fact she clearly acknowledges him. It is also common knowledge within the community that she is the daughter of so-and-so, hence there is no deception. 2) If a wife adopts her husband’s first name as her second name, then this, too, is permitted, and not tantamount to ‘changing one’s lineage’ and ‘ascribing one’s self to other than one’s father’. The ascription here is not one of parenthood; it merely reflects the spousal relationship with her husband, and she does not negate her lineage to her father. There are many examples amongst early Muslims of people ascribing themselves to other than their fathers, without negating their lineage to their biological fathers. Some great personalities ascribed themselves to their mothers; such as the Companion Abdullah ibn Umm Maktum (Allah be pleased with him) – the Mu’adhin of the Messenger of Allah (Allah bless him & give him peace) – yet was not reprimanded by the Messenger of Allah (Allah bless him & give him peace). Another example is Muhammad ibn al-Hanafiyya, the son of Sayyiduna Ali ibn Abi Talib (Allah be pleased with both), who ascribed himself to his mother who was from the tribe of Banu Hanifa. Moreover, Imam al-Qurtubi (Allah have mercy on him), the renowned exegete (mufassir) of the Qur’an and Maliki jurist, explains in his commentary of the above mentioned verse five of Surat al-Ahzab that in the days of ignorance if a man liked the skin and build of a child, he would take him as a son, ascribe him to himself, and it would be said “so-and-so son of so-and-so”. The child would also have a share of inheritance like a real son. As such, this was prohibited in this verse. He further goes onto say that there are many examples amongst the Companions where they adopted second names of men who were not their fathers, yet were not censured by other Companions. For example, Miqdad ibn Amr (Allah be pleased with him) was a Companion whose father was Amr, yet he was commonly known as Miqdad ibn al-Aswad, since he was adopted by Al-Aswad in Jahiliyya. When the verse of Surat al-Ahzab was revealed, Miqdad said, “I am the son of Amr”, but he continued to be known by Miqdad ibn al-Aswad and no one considered this a sin, since it was common knowledge who his biological father was. (See: Tafsir Qurtubi under verse 5 of Surat al-Ahzab) In terms of ascriptions to one’s husband, there are countless examples in the collections of Hadith, just to cite a few: a) Imam al-Bukhari relates a Hadith with his chain, which states: “[Narrated] from Abu Salama ibn Abd al-Rahman, from A’isha, the wife of the Prophet (Allah bless him & give him peace), that she said….” (Sahih al-Bukhari, Book of Prayer, Chapter: Praying on a bed) b) Imam Abu Dawud relates a Hadith with his chain in the Sunan, which states: “[Narrated] from Urwa ibn Zubayr, from A’isha, the wife of the Prophet (Allah bless him & give him peace), that she said….” (Sunan Abi Dawud, Book of Prayer, Chapter concerning upon whom Jumu’ah is wajib) c) Imam al-Bukhari relates a hadith with his chain to Kurayb, the freed slave of Abdullah ibn Abbas (Allah be pleased with him), that the latter informed him that, “he spent the night in the house of Maymuna, the wife of the Prophet (Allah bless him & give him peace), who was his maternal aunt…” (Sahih al-Bukhari, Book of Ablution, Chapter: The recitation of the Qur’an and other things after the occurrence of hadath) As such, there is nothing wrong with a wife using her husband’s name after her own, as long as it is for purposes of identification, and that she does not intend to mislead others or absolve herself of her lineal ascription to her father. A wife can retain her maiden name At the same time, it is important to appreciate that if a wife chooses not to adopt her husband’s surname or first name, then it is perfectly permitted, and she is not blameworthy or sinful for doing so. There are many examples of female Companions (Allah be pleased with them) where they retained their ascriptions to their fathers even after marriage; such as Khadija bint Khuwaylid, Zaynab bint Jahsh and Sawda bint Zam’ah – all wives of the Messenger of Allah (Allah bless him & give him peace). They did not adjust or change their names to show their marriage with anyone. In summary, it is permissible, though not necessary, for the wife to adopt her husband’s surname or first name after marriage. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Happy Marriage – Living with Peace and Harmony at Home “And among His Signs is this, that He created for you wives from among yourselves, that you may find tranquility in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” [Al-Qur’an 30: 21] May Allah bless you and your family to live in peace and harmony! Marriage is an institute which can be as firm as a rock or weak as a thread, it is up to the partners to make it either one. We have to learn to be tolerant of each other for the pleasure of Allah. Marriage is a great Sunnah while divorce is disliked by Allah. It is the responsibility of both husband and wife to give 100% effort to make their marriage successful and their home peaceful and Islamic. At the time of concern and tension in domestic affairs, our advice is to review your life pattern and check to see in how many ways you can come closer to Allah. One who corrects his relationship with Allah, Allah will correct his relationship with the rest of the creation. Looking for rights or love? “Do not go by the book of ‘My Rights’. Go by the book of Love, Ihsaan and khidmat. In other words, if every person goes out of his or her way to fulfill the rights of others, instead of demanding his or her own rights, or goes a step further than just fulfillment of rights, i.e. he or she goes out of his or her way to be kind, caring, loving and forgiving, then automatically this world will become a paradise. The unfortunate part is that the husband opens the chapter of his rights and the wife opens the chapter of her rights. The parents open the chapter of their rights, and the children, of their rights. The teacher, his rights and the pupils, their rights, and then everyone demands fulfillment of these rights. No doubt, rights have been declared so that no person should stop short of their fulfillment, but you cannot have a peaceful society if there is just demand for rights and no fulfillment of corresponding obligations.” (Hedyatus Saalikeen, selected quotes by Shaykh Yunus Patel, 1998, South Africa) Manners and protection of tongue: From our elders we have learned that the best method and the best du’a to increase the love between the husband and the wife is to obtain great morals and etiquettes and to guard our tongue. By doing both of those, one will be able to attract your spouse into a never ending love. Please review the following article on "Protection of tongue". Resolving mistrust between husband and wife: Ask yourself the reason of your spouse's mistrust. You should always reassure your spouse of your love. If this is due to a mistake in the past, then seek to regain the love and confidence by displaying your love, regret (on the mistake), and make commitment to the marriage. Be ever cautious of not repeating the same error that had caused the problem. InshaAllah with your effort and good character, your spouse will feel like doing the same. Please review the following articles on virtues of Tau’bah (Repentance): Tau’bah Repentance Virtues of good deeds: Imagine a husband making Du’a for his wife after every Salah: May Allah make her a pious woman! May Allah bless her with wisdom and knowledge of Deen! May Allah accept all good deeds and keep Shaitaan away from her! Pray Salat-ul-Hajat and Istekhara before making important decisions. Be punctual in your Salah. Brothers should visit a masjid as often as possible. Give some Sadaqa on behalf of your spouse. Increase time for Du’a, especially if you could wake up during the last part of night. Here is a startup script and examples of Dua: Dua from the Core of Heart Munajaat-e-Maqbool Make a list of Faraidh (obligatory worship like Salah, Zakah, Fasting, Hajj) due on you and try to make up for any deficiencies and missing parts. Environment of pious people: Find a pious Shaykh near your area and contact him periodically with intention to acquire the love of Allah Almighty. Listen to lectures and read books on pious husband and wife. Read books of virtues (for example, Muntakhab Ahadith) with your family for 5-10 minutes every evening. Bring some gift of Islamic books of virtues, Du’a and zikr for your family to read at home. If there is a gathering for Taleem (Islamic knowledge to increase faith and good deeds) encourage your family to attend. Your masjid Imam and community may help you find such programs. Only Allah knows what is beneficial for us. He is All Wise, All Merciful. May Allah bless you and your family to live in peace and harmony! Ameen! Recommended Readings: The Status and Rights of a Wife in Islam* by Shaykh Mufti Muhammad Taqi Usmani The Rights of a Husband and his Status* by Shaykh Mufti Muhammad Taqi Usmani *Discourses on Islamic Way of Life volume-2, Darul-Ishaat, Karachi, Pakistan (translation of Islahi Khutbaat, translated by Iqbal Hussain Ansari) The Rights of Women by Shaykh Hakeem Muhammad Akhtar The Rights of Husband by Shaykh Hakeem Muhammad Akhtar Status of Woman in Islam by Shaykh Ahmed Abdul Mujeeb Qasmi (translated by Muhammad Owais Jafrey) "Islam is the only religion which has given woman the status in accordance to her nature and determined her rights and duties according to her personality. Islam gave woman that dignity which no other ideology or faith has ever given. This 3-part lecture series talks about the status and role of women in society, removes misconceptions and shows how Islam elevates the status of a daughter, sister, wife and mother." islameasy.org

Sunnats and Aadaab of Safr (Travelling) – Part 2 1. One should inform one’s family members of his destination and place of residence during his journey, so that it will be possible for them to contact him in the case of any emergency. 2. When leaving the home, one should recite the following Duaa: بِسمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ لَا حَولَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ ، اَلَّلهُمَّ إِنِّى أَعُوذُ بِكَ أَن أَضِلَّ أَو أُضَلَّ أَو أَزِلَّ أَو أُزَلَّ أَو أَظْلِمَ أَو أُظْلَمَ أَو أَجْهَلَ أَو يُجْهَلَ عَلَيَّ In the name of Allah Ta’ala I place my complete reliance and trust in Him. There is no ability to do any good and no power to restrain from any harm or evil except through the grace of Allah Ta’ala. O Allah I seek refuge in You that I be misguided or that I become the victim of somebody else’s misguidance, or that I slip or I be caused to slip (through someone) or that I oppress or I become the victim of someone’s oppression, or I behave in an ignorant manner or I am dealt with by others in an ignorant manner. عن أنس بن مالك أن النبى صلى الله عليه وسلم قال إذا خرج الرجل من بيته فقال بسم الله توكلت على الله لا حول ولا قوة إلا بالله. قال يقال حينئذ هديت وكفيت ووقيت فتتنحى له الشياطين فيقول له شيطان آخر كيف لك برجل قد هدى وكفى ووقى (ابو داود رقم 5097) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When a person leaves his home and recites the following Duaa: بسم الله توكلت على الله لا حول ولا قوة إلا بالله At that time an angel proclaims, “You have been guided, your needs have been seen to, and you have been protected.” The Shayateen then distance themselves from him, and another shaytaan says: “How can you gain control over a man who has been guided, whose needs have been fulfilled and who has been protected and granted safety?” عن أم سلمة قالت ما خرج النبى صلى الله عليه وسلم من بيتى قط إلا رفع طرفه إلى السماء فقال اللهم إنى أعوذ بك أن أضل أو أضل أو أزل أو أزل أو أظلم أو أظلم أو أجهل أو يجهل علىّ. (ابو داود رقم 5096) It is reported that Hadhrat Umme Salamah (Radhiallahu Anha) said: “Whenever Rasulullah (Sallallahu Alaihi Wasallam) left my home, he would lift his gaze to the sky and recite the following Duaa: اَلَّلهُمَّ إِنِّى أَعُوذُ بِكَ أَن أَضِلَّ أَو أُضَلَّ أَو أَزِلَّ أَو أُزَلَّ أَو أَظْلِمَ أَو أُظْلَمَ أَو أَجْهَلَ أَو يُجْهَلَ عَلَيَّ

Q: I would really appreciate if you could somehow provide with some hadith / reference in support of 3 rakah witr salaat according to the Hanafi Madhab. In the article that you forwarded to me, the writer has accepted that one may perform 3 Rakaats of Witr Salaat. However, he seems to be imposing the view that this should only be done in the manner that he has understood, i.e. 2 Rakaats with a salaam and thereafter 1 Rakaat. Whilst this method may be correct according to some Madhabs, to impose it on the followers of other Madhabs will not be proper. Hence, I would hereby mention those proofs that support the Hanafi view on this matter. According to the Hanafi Madhab, the Witr Salaat should be performed as 3 Rakaats with one salaam at the end only. This view is based on the following: 1 Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) never used to make salaam after the first 2 Rakaats of Witr.' (Mustadrak Haakim vol.1 pg.304; Imaam Haakim has classified this Hadith as Sahih according to the requirements of Bukhari and Muslim. Hafiz Dhahabi has also accepted this). Imaam Haakim then says, 'There are various other narrations that support this, from them is the following.' 2 Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) used to perform 3 Rakaats of Witr and he never used to make salaam except in the last Rakaat.' (Ibid) 3 Imaam Nasaaie (RA) has recorded (the following) on the authority of Sayyiduna Ubayy ibn Ka'ab (Radhiallaahu Anhu) that Rasulullah (Sallallaahu Alayhi Wasallam) used to recite Surah Sabbihisma rabbikal a'alaa in the first Rakaat of Witr, Surah al-Kaafiroon in the 2nd Rakaat and Surah, Qul huwallaahu Ahad in the third and that he (Rasulullah - Sallallaahu Alayhi Wasallam) would not make salaam except in the last of those Rakaats. (Hafiz Iraaqi has classified this narration as Sahih - authentic) – refer Naylul Awtaar vol.1; also see Aathaarus-sunan pg.203; I'elaa-us-sunan vol.6 pg.42 4 Thaabit al-Bunaani (Radhiallaahu Anhu), the famous student of Sayyiduna Anas (Radhiallaahu Anhu) says that Sayyiduna Anas (Radhiallaahu Anhu) lead us in the Witr Salaat he performed 3 Rakaats and he did not make salaam till the last Rakaat. (Tahawi vol.1 pg.206 – Hafiz ibn Hajar (RA) has classified the narration as Sahih (authentic) – see al-Diraayah; I'elaa-us-sunan vol.6 pg.44 5 Sayyiduna Abu-Zinaad (ra) – a Taabi'ee – says that I found most of the Fuqahaa and the people of knowledge saying that the Witr is 3 Rakaats with only one salaam at the end.' (Tahaawi vol.1 pg.207). Muhaddith Nimawi has classified this narration as Hasan (sound); see Aathaarus-sunan pg.204 6 Abu Zinaad (ra) also stated that Khalifah Umar ibn Abdul-Aziz (RA) had established through the verdicts of the Fuqahaa, that Witr Salaat is 3 Rakaats, with no salaam except in the last Rakaat.' (Tahaawi vol.1 pg.207 – Muhaddith Nimawi has declared this narration as Sahih (authentic) – see Aathaarus-sunan pg.204) 7 Sayyiduna Umar ibn al-Khattaab (Radhiallaahu Anhu) is also reported to have performed 3 Rakaats Witr with one salaam only. (Mustadrak al-Haakim vol.1 pg.304; Tahaawi vol.1 pg.205-206) All the above authentic narrations have proven without a shadow of doubt that the Witr Salaat should be 3 Rakaats with no salaam in between. Narrations 5 and 6 have proven this to be the practice of majority of the Fuqahaa (theologians) during the era of the Taabi'een as well. From among the Sahaaba, this is reported to be the practice of Sayyiduna Umar ibn al-Khattaab, Sayyiduna Ali ibn Abi Talib, Sayyiduna Abdullah ibn Mas'ood, Sayyiduna Ubayy ibn Ka'ab, Sayyiduna Zayd ibn Thaabit, Sayyiduna Anas ibn Maalik and Sayyiduna Abu Umaamah (Radhiallaahu Anhum). (refer al-Tamheed of ibn Abdul-Barr vol.4 pg.174) The following narrations prove that one should definitely sit in Tashahhud after 2 Rakaats and thereafter stand up for the third: 1 Sayyidatuna Aaisha (Radhiallaahu Anha) reports from Rasulullah (Sallallaahu Alayhi Wasallam) – as part of a lengthy Hadith – that he also said, 'After every two Rakaats, there is 'Attahiyyaat'.' (Sahih Muslim). This Hadith is general and includes all salawaat as well as the Witr. (I'elaa-us-sunan vol.6 pg.51) 2 Sayyiduna Abdullah ibn Mas'ood (Radhiallaahu Anhu) is reported to have said, 'Witr is 3 Rakaats like the Witr of the day, i.e. the Salaat of Maghrib.' (Tahaawi vol.1 pg.206). Muhaddith Nimawi (RA) has declared this narration as Sahih (authentic). (Aathaarus-sunan pg.204). This narration also proves that just as one sits after the first 2 Rakaats in Maghrib Salaat, similarly, one should do so in the Witr Salaat. (I'elaa-us-sunan vol.6 pg.43-44) 3 Abul-Aaliyah (Radhiallaahu Anhu) – a Taabi'ee – states that the companions of Muhammad (Sallallaahu Alayhi Wasallam) have taught us that the Witr is just like Maghrib Salaat. The only difference is that we recite Qiraat in Witr, and not in Maghrib, i.e. in the third Rakaat. (Tahaawi vol.1 pg.206). Muhaddith Nimawi (RA) has declared it Sahih (authentic) This is a clear proof for the Hanafi Madhab in that the Maghrib Salaat and Witr will be identical in all aspects, except the Qiraat in the third Rakaat. Hence, the Tashahhud in the second Rakaat is also backed / supported by this narration. Now, as for the narrations quoted by the writer in that article, one should first understand that Rasulullah (Sallallaahu Alayhi Wasallam) always encouraged that one should perform some Nafl Salaat before the Witr Salaat and that the Witr should not be the only Salaat performed after Esha. This was also the constant practice of Rasulullah (Sallallaahu Alayhi Wasallam). Hafiz ibn Abdul-Barr Maaliki (RA) states that Witr according to them is only after some other Salaat that precedes it.' (al-Tamheed vol.4 pg.177) It is precisely for this reason that in some narrations – as quoted by the writer – there is mention of 5 Rakaats of Witr and 7 Rakaats as well which in actual fact refers to what we have just mentioned, i.e. from the 5 or 7 Rakaats, the last 3 are actually the Witr and the remaining 2 or 4 would be the Nafl that was supposed to precede it. The same answer will apply to the first narration that, 'Don't pray 3 Rakaats Witr, pray five Witr or seven Rakaats Witr, but don't make similarity to Maghrib'. The reason for preventing the Witr from being like Maghrib Salaat is obvious, and that is because there is no Nafl Salaat that precedes it. (see al-Nukatu Tareefah of Allaamah al-Kawthari pg.186) As for the narration of Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu) that mentions that one should make salaam after 2 Rakaats and thereafter perform 1 Rakaats only, this practice is further weakened by a narration of Mustadrak al-Haakim wherein Hasan al-Basri (RA) is reported to have been asked about this narration. It was said to him, 'Verily, Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu) used to make salaam after the 2 Rakaats of Witr?' He replied, '(His father) Sayyiduna Umar al-Khattaab (Radhiallaahu Anhu) was more knowledgeable than him and he would (not make salaam and) stand up for the third Rakaat.' (Mustadrak vol.1 pg.304) This is besides the fact that Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have prohibited from performing one Rakaat only. (refer al-Tamheed vol.4 pg.177; al-Nukatu Tareefah pgs.182-183) Lastly, I'm sure that the above information is more than enough to eradicate any sort of doubt concerning the Hanafi viewpoint on this issue. and Allah Ta'ala Knows Best Q) Raising Hands in the Takbir for Qunut in Hanafi Madhab? I had said this a few months back to a young brother: Some evidences for Raful yadayn in the Takbir for Qunut (which in our Madhhab is before the Ruku). Imam al-Bukhari in his treatise on Raful Yadayn quoted some narrations: حدثنا عبد الرحيم المحاربي حدثنا زائدة عن ليث عن عبد الرحمن بن الأسود عن أبيه عن عبد الله أنه كان يقرأ في آخر ركعة من الوتر قل هو الله ثم يرفع يديه فيقنت قبل الركعة قال البخاري وهذه الأحاديث كلها صحيحة عن رسول الله صلى الله عليه وسلم وأصحابه This narration states that Abdullah ibn Mas'ud (ra) would recite in the last Rak'a of Witr Qulhuwallahu ahad and then raise his hands for Qunut before the Ruku. Imam al-Nimawi in his Athar al-Sunan (p. 210) said it has a Sahih Isnad. Also, Bukhari in his Juz Raful Yadayn narrated the following حدثنا قبيصة حدثنا سفيان عن أبي علي هو جعفر بن ميمون بياع الأنماط قال سمعت أبا عثمان قال كان عمر يرفع يديه في القنوت The above narration mentions that Umar (ra) would raise his hands in Qunut Imam al-Nimawi declared this last Isnad to be Hasan in his Athar al-Sunan (p. 210) He also mentioned from Imam al-Tahawi's Sharh Ma'ani al-Athar from Ibrahim al-Nakha'I that he said that one should raise the hands in 7 places: One of which specifically mentions the Takbir for Qunut in Witr Salah. Imam Nimawi said this narration has a Sahih Isnad (Athar al-Sunan, p. 210) I also found some very similar narrations as above in the 2nd vol of Musannaf Ibn Abi Shayba from Ibn Mas'ud and Ibrahim – ( 141 ) في رفع اليدين في قنوت الوتر ( 1 ) حدثنا أبو بكر قال حدثنا أبو الأحوص عن مغيرة عن إبراهيم قال ارفع يديك للقنوت . ( 2 ) حدثنا معاويه بن هشام قال حدثنا سفيان عن ليث عن عبد الرحمن بن الاسود عن أبيه عن عبد الله أنه كان يرفع يديه في قنوت الوتر . ( 3 ) حدثنا عبد الرحمن ب محمد المحاربي عن ليث عن ابن الاسود عن أبيه عن عبد الله أنه كان يرفع يديه إذا قنت في الوتر centra-mosque

Witr; 3 Raka'ahs with One Salam Answered by Shaykh Yusuf Badat Question: As a follower of the Quran & Sunnah, in accordance to the Hanafi methodology, I have always performed witr three raka'ahs with one salam. During Ramadan, someone told me this method is wrong. Can you please clarify the Hanafi position? Answer: May Almighty Allah reward you greatly for your eagerness to learn. In response to your concern, kindly note that there are several understandings derived from the hadiths that describe the method of the witr prayer by various scholars of the Islamic sciences. The Hanafi understanding regarding the method of performing the witr in three raka'ahs with two sittings and one salam is the prefered way to perform the witr prayer. This method of witr has been adopted from the practice of the Prophet (pbuh) found in various authentic hadiths. Please refer below: Witr in 3 Raka'ahs Ai'sha (ra) states, "... (after Tahajjud prayers), the Messenger of Allah (pbuh) would perform the prayer (witr) in three raka'ahs." (Bukhari) Abdullah ibn Abbas (ra) narrates, "... and thereafter he (pbuh) would perform the witr three raka'ahs." (Muslim) Witr in 3 Raka'ahs With Only One Salam Saeed Ibn Jubair (ra) reports, "The Messenger of Allah (pbuh) would recite in the witr prayer 'Sabbihis ma rabbikal A'alaa' and in the second rakaah 'Qul yaa ayyuh al kafiroon' and in the third raka'ah 'Qul hu wa Allahu ahad' and he would not make salam except at the end of them (three raka'ahs)" (Nasai) Zurarah Ibn Auwfa (ra) narrates from Sa'ad Ibn Hishaam (ra) that Aisha (ra) informed him that the Prophet (pbuh) would not make salam after two raka'ahs of the witr prayer." (Nasai, Dar Qutni, Mu'atta, Tabrani & Haakim - Imam Haakim stated that this hadith is Saheeh based on the conditions of Bukhari & Muslim. Imam Dhahabi also concurred to this in his Talkhees.) Sa'ad Ibn Hishaam (ra) narrates from Aisha (ra), "When the Messenger of Allah (pbuh) would have performed Esha, he would enter the house and there after perform two raka'ahs and another two after them that were longer than the previous. There after, the Prophet (pbuh) would offer the witr prayer in three raka'ahs with no separation in the three raka'ahs." (Musnad Ahmed) Anas Ibn Maalik (ra) performed the witr prayer in three raka'ahs and only made salam at the completion of the three raka'ahs. He than declared, "I learnt this from the Messenger of Allah (pbuh)". (Tahaawi, I'laa Al Sunan) Anas Ibn Maalik (ra) said, "O Abu Muhammad, take from me (the understanding of the deen), for indeed I have taken from the Prophet (pbuh) and the Prophet (pbuh) has taken from Allah. You will never find anyone more realiable than me". The narrator mentions, "After saying this, Anas (ra) performed six raka'ahs making the salam at the end of every two raka'ahs. Thereafter he performed the witr prayer in three raka'ahs making salam at the end of the three raka'ahs". (Ruyaani, Ibn Asaakir, I'laa Al Sunan, Kanz Al Ummal - This hadith reaches the status of Marfoo) Miswar Ibn Makhramah (ra) says, "We were with Abu Bakr (ra) one evening when Omar (ra) exclaimed, "I have not performed the witr prayer". He stood up and we assembled in the lines of prayer behind him. He lead the witr prayer for us in three raka'ahs and he did not make salam in between them (the three raka'ahs) apart from the very last rakah". (Tahaawi) Abdullah Ibn Masood (ra) says, "The witr prayer is three raka'ahs like the witr of the day; maghrib prayer". (Tahaawi) Abu Zinaad (ra) narrates from the seven personalities; Saeed ibn Al Musayyib, Urwah Ibn Al Zubair, Qasim Ibn Muhammad, Abu Bakr Ibn Abd Al Rahman, Khaarijah Ibn Zaid, Ubaid Allah Ibn Abdullah, and Sulaiman Ibn Yasaar (may Allah be pleased with all of them) amongst many leaders of jurisprudence, righteousness, and rectification. When ever this group would have a difference amongst them, in a matter, they would take the opinion of the majority and the most upright. From amongst that which I had carefully preserved from all of them, according to this description, was that the witr prayer is three raka'ahs and one is not to make salam except at the end of the three raka'ahs. (Tahaawi) Umar Ibn Abd Al Aziz (ra) had established the witr prayer in Madina according to the opinion of the learned jurists as three raka'ahs with no salam except at the completion of the three raka'ahs. (Tahaawi, Aathaar Al Sunan) Answer to Narrations that Apparently Oppose the Above Understanding In narrations that apparently contradict the above understanding for the appropriate method of witr can be clarified as follows: The narrations (particularly that of Ibn Umar) are describing the ruling if someone, due to a valid reason breaks the witr prayer after two raka'ah, they are permitted to make binaa'(continue) by simply offering one raka'ah without the first two being invalid. Hafiz Ibn Hajar writes in 'Fath Al Baari, "Apparently, Ibn Umar (ra) offered the witr prayer together (with only one salam), however if a need arose, he would perform the witr prayer and make binaa' upon what was already performed. This is substantiated by a narration where it is mentioned that Ibn Umar (ra) performed two raka'ahs and there after stated,"O servant, prepare the logistics of the journey for us!". There after Ibn Umar stood up and offered one raka'ah (to complete the witr)" (I'laa Al Sunan) The narrations practically demonstrating the method of the witr prayer in three raka'as with one salam are more numerous, authentic (diraayatan & riwaayatan) and also narrated by a larger group of the companions. (I'laa Al Sunan) The Prophet (pbuh) always performed his witr at home. Hense the narrations of the method of witr narrated by Ai'sha (ra) - the beloved wife of the Prophet (pbuh) - would be more appropriate for clarification. The same is said about Anas Ibn Malik (ra) since he was the personal attendant of the Prophet (pbuh) and would be constantly in and out of the household of the Prophet (pbuh). Urwah's (ra) narrations from Aisha (ra) are dissarrayed and conflicting. Hence his narrations will be explained by the narrations of the numerous companions who report very clearly from Aisha (ra) the three raka'ahs with one salam. (Imam Al Tahaawi) There is no such seperation (breaking the prayer in between and then continuing by adding one raka'ah) in any other prayer, be it fardh, sunnah or nafl. The practice of breaking the witr prayer after two and there after adding one seperate raka'ah was an initial practice which was later abrogated. Very similar to speech being permitted in salah in the early stages but later being abrogated. The Prophet (pbuh) is reported to have stated, "There is no such thing as two witrs in one night". Scholars of the sciences of Islam have suggested that this was the hadith that possibly abrogated the separation in witr. (I'laa Al Sunan) Where ever the one raka'ah is specified, it means "one raka'ah after tashahhud without salam". (Al Nayl) The meaning of the statement, "Do not make the witr resembling the maghrib prayer" is that one should offer some nafl prayers prior to the witr prayer. Also that there is 'qunoot' in the witr prayer unlike the maghrib prayer. The hadith reported by Abu Hurairah (ra) supports this view wherein the Prophet (pbuh) stated, "Do not offer only 3 raka'ahs of witr but rather perform the witr as five (2 nafl plus 3 witr) or seven (4 nafl plus 3 witr). Do not make the witr to resemble the maghrib prayer". (I'laa Al Sunan) The salam in the narrations refer to "sending greetings of salam to the Prophet (pbuh) while reciting the al tahiyyaat". Refer to the hadith: Umm Salamah (ra) reports the Prophet (pbuh) saying, "In every two raka'ahs, there is tashahhud, tasleem (greetings of salam) upon the messengers and those who follow them from the righteous servants". (Tabraani in Kabeer & Majma' Al Zawaaid) There is no concept of a single raka'ah. Refer to the following: Ikramah (ra) states, I was with the Ibn Abbas (ra) by Muawiyah (ra) who discussed matters until a portion of the night passed. Muawiyah (ra) then stood up and offered one rakaah. Ibn Abbas (ra) exclaimed, "Where did you adopt this from?" (Tahaawi) And Allah Knows Best madhabah.org

Question: I have been praying the witr prayer the same way for a while now, but I was a bit thrown off to find out that hanafi witr differs from the way my family and I normally have been taught to pray it. I hope you don't mind explaining the hanafi method for the witr...if it does differ from the way I pray it which includes making qunoot al witr (the duaa) right before I go down for sujood on the third rukaa. And in regards to the duaa is it permissible to read it from a book during the prayer or must one have it memorized in order for the prayer to be valid? Answer: Walaikum assalam, It is best to recite the specific dua. Memorize it; its short. But until you do, you can recite any other dua. The place for the qunut dua in witr is before the ruku in the Hanafi school. If you read it from a book, it will invalidate your prayer, so don’t do it. It says in Heavenly Ornaments (Imam Ashraf Ali Tahanawi: THE WITR PRAYER 1. Witr prayer is wajib. The status of wajib is very close to that of fard. To leave out a wajib is a major sin. If a wajib is missed out, one should make qada of it as soon as possible. 2. Witr prayer comprises of three rakaats. After offering two rakaats, one should sit down and read the at-tahiyyaat. The durood should not be read. Instead, one should immediately stand up after the at-tahiyyaat. One should then read the Surah Faatihah and another Surah. Thereafter, one should say Allahu Akbar and raise one’s hands upto one’s ears (and upto the shoulders if it is a woman). The hands should be clasped again, and thereafter, the dua-e-qunoot should be recited. Thereafter, he should go into ruku, complete the third rakaat, sit down for at-tahiyyaat,durood, and a dua and then make the salaam. 3. The dua-e-qunoot is as follows: [the dua] 4. After the Surah Faatihah, another Surah should also be recited in all the three rakaats of witr prayer as has been mentioned above. 5. If a person forgets to recite dua-e-qunoot in the third rakaat, and remembers it when he goes into ruku, he should not recite it now. Instead, he should make the forgetfulness prostration at the end of his prayer. If a person reads the dua-e-qunoot after standing up from ruku, even then his prayer will be valid, but it is preferable not to do so. In any case, it will still be wajib on him to make the forgetfulness prostration. 6. If a person forgetfully reads dua-e-qunoot in the first or second rakaat, this is not considered. He will still have to recite it in the third rakaat and also make the forgetfulness prostration. 7. If a person does not know the dua-e-qunoot, he should recite the following dua: [f: any short dua] ….. (end of quote) Hope that helps. Wassalam, Faraz

Jazaakillah sis for posting this. Many people cannot recite du'a qunoot in the witr prayers however effort must be made inshaAllah Dua-e-Qunoot (Arabic/English) Transliteration of Dua-e-Qunoot: Allah humma innaa nasta-'eenoka wa nastaghfiruka wa nu'minu bika wa natawakkalu 'alaika wa nuthni [alaikal khair, wa nashkuruka walaa nakfuruka wa nakhla-oo wa natruku may yafjuruka, Allah humma iyyaaka na'budu wa laka nusalli wa nasjudu wa ilaika nas aa wa nahfidhu wa narju rahma taka wa nakhshaa 'adhaaabaka innaa adhaabaka bil kuffari mulhiq Translation of Dua-e-Qunoot: "O' Allah! We implore You for help and beg forgiveness of You and believe in You and rely on You and extol You and we are thankful to You and are not ungrateful to You and we alienate and forsake those who disobey You. O' Allah! You alone do we worship and for You do we pray and prostrate and we betake to please You and present ourselves for the service in Your cause and we hope for Your mercy and fear Your chastisement. Undoubtedly, Your torment is going to overtake infidels"O' Allah! Dua-e-Qunoot is recited in the third rakat of Witr (Witar) Salaah after Isha Prayer

Istikhara It is narrated from Hazrat Jaabir (Radhiyallaho anho ) that Rasulullah (Sallallaho Alaihe Wasallam) used to teach us the dua of istikharah for important matters in the same manner as he used to teach us the Surahs of the Qur’aan. He (Sallallaho Alaihe Wasallam) used to say, ”When you intend doing any important work, then read two rakaats nafl salaat and thereafter read this dua.” (which is mentioned below) (Bukhariıpg. 944) Rasulullah (Sallallaho Alaihe Wasallam ) once remarked to Anas (Radhiyallaho anho) “O Anas! When you are undecided with regards to any matter,then seek counsel from your Rabb and do this seven times. Thereafter, whatever decision prevails in your heart regard it to be beneficial.” (Shaami Vol.1,pg. 507) Note: It is not necessary that one sees a dream or hears a voice. Asking another person to make Istikhaarah on one’s behalf is not substantiated from any hadith. To make Mashwarah (consultation) with someone else is Sunnah. It has been mentioned in the hadith that whomsoever makes Mashwarah will never regret and whomsoever makes Istikhaarah will never be unsuccessful. Salatu Haajah It is reported from Abdullah bin Abi Aufa (Radhiyallaho anho ) that Rasulullah (Sallallaho Alaihe Wasallam ) is reported to have said that whomsoever has any need from Allah Ta’ala or any person then he should make wudhu thoroughly. Thereafter he should perform two rakaats of salaah, recite praises on Allah Ta’ala and recite a durood sharief. Then he should recite this dua: (Tirmidhi‐Vol.1,pg.108 Shaami‐Vol.1) Hajat_Istikhaara.pdf *Note: the Du'a of Istikhara and Haajah are in the pdf above

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Tell me One Thing and I will tell you Ten Things Once someone told Ahnaf ibn Qais (Rahmatullahi Alaihi): ان قلت لي كلمة اسمعتك عشراً فقال الاحنف لكنك لو قلت لي عشراً لم تسمع مني واحدةً “If you dare tell me one derogatory word, be prepared to hear ten words from me. In response to this, he (Ahnaf ibn Qais Rahmatullahi Alaihi) replied: “(Be it as it may), however if you wish to tell me ten derogatory words, be rest assured of not hearing even one from me.” A similar incident has been related about Moulana Jalaaluddeen Rumi (Rahmatullahi Alaihi) in the books of history. On one occasion two men were caught up in an argument in the middle of a road. Whilst exchanging vulgar words, one said to the other: “O cursed one! If you are dare tell me one derogatory word, I will make you hear ten words.” Coincidentally Moulana Jalaaluddeen Rumi (Rahmatullahi Alaihi) passed by in that direction and said: “Brother, leave him alone. Whatever you wish to say, please say it to me. Even if you have to tell me a thousand things, you will not even hear one from me in response. After hearing this statement from Moulana, both these men caught hold of the feet of Moulana and reconciled among themselves. (Jawaahir Paare) Ihyaaud Deen

A Saalik or a person setting out in search of Allah Ta’ala; in the gaining of His Ma’rifat (Recognition), His Love and the love of His Beloved Nabi, Sayyidina Muhammad (Sallallaahu ‘alayhi wasallam) must not only be an Aashiq or lover of ‘sweets’ (i.e. of pleasing conditions), but must be prepared to take bitter medicine also, with a willing heart, as proof of his or her Love for Allah Ta’ala. Pain in the body, poverty in the home, other problems outside or in the family should not affect the tranquility of the heart. The heart must remain ‘Saabir’ (patient) under adverse conditions and ‘Shaakir’ (grateful) over pleasing conditions.

Shaykh Muhammad Saleem Dhorat (Hafizahullah) gave talks at two Khatme Qur'an gatherings (Completion of the memorisation of the Qur'an by students) in London this weekend. The following was his message. Our respected Shaykh said we should RECITE, UNDERSTAND and PRACTICE the Qur'an and this will guarantee us entry into Jannah and Allah's pleasure....and honour in this world, in the grave and the Hereafter. If we individually do this we will individually attain this honour and if we collectively, as an Ummah do this, we will collectively attain honour like the Sahaba RA who were Haamile Qur'an and Saahibe Qur'an, those who recited, understood and practiced upon the injunctions of the Qur'an. Therfore we need to learn how to recite the Qur'an correctly and recite a portion of it on a daily basis, attend *lessons organised by authentic scholars for the explanation of the Qur'an and then practice upon the Qur'an. * For sisters there are receivers in the homes through which the lessons can be transmitted (in the UK). Lessons can also be heard live from websites of most scholars

The Duaa Taught to Hadhrat Abu Bakr (Radhiallahu Anhu) One should Recite the Following Duaa in the morning and evening: اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الغَيْبِ وَالشَّهَادَةِ لَا إِلَهَ إِلَّا أَنْتَ رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءًا أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ O Allah, the Creator of the heavens and the Earth, the Knower of the unseen and everything that is visible, there is no deity worthy of worship besides You. You are the Lord and the Master of everything. I seek refuge in You from the evil of my soul and the evil of Shaytaan and his causing one to ascribe partners with Allah Ta’ala. And I seek Your refuge that I carry out any sin or I am the cause of harm coming to any Muslim. عن عبد الله بن عمرو بن العاص رضي الله عنه قال قال أبو بكر الصديق رضي الله عنه: يا رسول الله علمني ما أقول إذا أصبحت وإذا أمسيت، فقال: " يا أبا بكر قل: اللهم فاطر السموات والأرض عالم الغيب والشهادة لا إله إلا أنت رب كل شيء ومليكه، أعوذ بك من شر نفسي، ومن شر الشيطان وشركه، وأن أقترف على نفسي سوءا أو أجره إلى مسلم (ترمذي رقم 3529) Hadhrat Abdullah bin Amr (Radhiallahu Anhuma) reports that on one occasion Hadhrat Abu Bakr (Radhiallahu Anhu) asked Rasulullah (Sallallahu Alaihi Wasallam) to teach him a Duaa that he should recite in the morning and evening. Rasulullah (Sallallahu Alaihi Wasallam) taught him the following Duaa: اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الغَيْبِ وَالشَّهَادَةِ لَا إِلَهَ إِلَّا أَنْتَ رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءًا أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ

How Women Were Lured Out of the Home in the USA By Areeba bint Khalid Posted: 9 Jamad-ul-Awwal 1424, 27 June 2004 From the 1800s to the present day, family life in the West has remarkably changed. While the West calls this change part of the women freedom movement, a look at history may show otherwise. America before the 1800s was a farming country and ninety percent of the population lived and worked on private farms. Households were mainly self-sufficient--nearly everything needed was produced in the house. The few things that could not be produced at home were bought from local craftsmen. Some other things, especially imports from Europe, were bought from stores. Males would take care of the fields and females would take care of the home. In addition, they would engage in spinning, knitting, weaving, and taking care of the farm animals. Industrial Revolution The Industrial Revolution, which began around the early 1800s, brought a major change to this way of life. In 1807, in the wake of the war between Great Britain and France, President Jefferson signed the Embargo Act, which stopped all trade between Europe and America. The Act meant that European goods would no longer be available in the US and Americans would have to produce them. One major European import to America was cloth, and so merchants used this opportunity to create a cloth industry in America. In 1814, Francis Cabot Lowell, a man from Boston opened the first modern factory. Work here was to be done way faster than before. Instead of manually making things in houses, things were to be made at higher speeds in a factory and all stages of the work were to be completed under the same roof. Now what Lowell needed were workers. He found out that women, especially unmarried daughters of the farmers, were more economical to use in labor than men. They were also more willing to work as hired people in factories. But Lowell had to make the working outside of home acceptable in a society which was not used to it. He assured parents that their daughters would be taken care of and kept under discipline. And he built a boarding community where the women workers lived and worked together. Soon after, more and more factories emerged across America. Factory owners followed Lowell's example of hiring unmarried women. By 1850 most of the country's goods were made in factories. As production of goods moved from the country to the city, people too moved from the country to the city. For money to be earned, people had to leave their homes. When women worked on the farm, it was always possible to combine work and family. When work for women moved outside the home, however, the only women who could follow it were those without family responsibilities or those who had no husband or no income. Likewise, the only women who could take care of their families were the ones that didn't have work. This working out of home became a part of life for unmarried women. They would work until their marriage. But as time passed, women found family life interfering with their work life and instead of viewing working out of home as optional, they viewed family life as such. Many women started delaying marriage even more and some decided to stay single. Married women however stayed home and dedicated their time to their children. Now that there wasn't any farm work to do, women had even more time to spend with the children. In 1900 less than about 5.6% of married women worked outside. If a married woman were to work, it would be considered that her husband was invalid or that she was poor. World War I The first major entry of married women to the workforce came during World War I in 1914. Men went to fight the war and the country needed workers to take over the jobs they left behind. Unmarried women were not sufficient for the labor needs, so employers started to invite married women too, to work. By 1919, 25% of the women in the workforce were married. But this was only the beginning. Another change World War I brought was the entry of women to the army. About 13,000 women enlisted in the US Navy, mostly doing clerical work--the first women in US history to be admitted to full military rank. Great Depression The Great Depression came in the 1930s. The unemployment rate climbed from 3.2% in 1929 to 23.6% in 1932. Jobs became scarce for skilled people and men. Fathers went to search for jobs. Some, under despair, deserted their families. The responsibility of earning fell on mothers in many families. Most women and children, however, found jobs more easily than men because of the segregation of work categories for men and women. Although 80% of men during the Great Depression opposed their wives entering the workforce under any circumstances, economic factors made it necessary for the women to work. Hours were long and pay was low. Twenty percent of white women were in the workforce. World War II World War II came in the early 1940s. Men were drafted to fight, and America needed workers and supplies. Again, the employers looked towards the women for labor. Unmarried and married women were invited to work, as had been done during World War I. But still, public opinion was generally against the working of married women. The media and the government started a fierce propaganda campaign to change this opinion. The federal government told the women that victory could not be achieved without their entry into the workforce. Working was considered part of being a good citizen, a working wife was a patriotic person. The government founded the Magazine Bureau in 1942. The Bureau published Magazine War Guide, a guide which told magazines which themes stories they should cover each month to aid war propaganda. For September 1943, the theme was "Women at Work". The slogan for this was "The More Women at Work the Sooner We Win." Magazines developed stories that glorified and promoted the placement of women into untraditional jobs where workers were needed. The idea was that if smaller, unexciting jobs were portrayed as attractive and noble more women would join the work force. The media created Rosie the Riveter, a mythical character to encourage women into the workforce. Rosie was portrayed as a patriotic woman, a hero for all American women. "All the day long, Whether rain or shine, She's a part of the assembly line. She's making history, Working for victory, Rosie the Riveter… There's something true about, Red, white, and blue about, Rosie the Riveter." The propaganda efforts worked. More than six million women joined the workforce during the war, the majority of them married women. In 1940, before the war, only 36% of women workers were married. By 1945, after the war, 50% of women workers were married. The middle class taboo against a working wife had been repealed. Post World War II The 1950s marked an era of prosperity in the lives of American families. Men returned from war and needed jobs. Once again, the government and media got together to steer the opinion of the public. This time, however, they encouraged women to return home, which shows that the women were brought out not for their freedom but because workers were needed. But this effort was not as successful and was abandoned quickly. First, women from lower economic ranks had to remain in the workforce because of economic necessity. And second, there came the rise of consumer culture. The baby boom took place during the 1950s as well. Women who returned home dedicated their lives once again to their children. But around the same time an important change had come in the American life. This was the spread of the television. By 1960, 90% of the population owned at least one set. Families would gather around the screen for entertainment. In the early days, everything including commercials was watched with great interest. Most middle-class families could not afford the goods the television declared necessary to maintain or enhance quality of life with one paycheck alone. Many women returned to work in order to live according to "the American standard of living," whatever that meant to them. The number of American women in the workforce from 1940 to 1950 increased by nine percent. From 1930 to 1940 there had only been a three percent increase. Effects As mothers returned to work, the television became the most important caretaker of a child. Children in the 1950s spent most of their non-sleeping hours in front of the television screen. In 1940, less than 8.6% of mothers with children under eighteen worked. By 1987, 60.2% of women with children under eighteen were working. As wives assumed larger roles in their family's financial support, they felt justified in demanding that husbands perform more childcare and housework. Across the years, divorce rates doubled reaching a level where at least 1 out of 2 marriages was expected to end in divorce. Marriage rates and birthrates declined. The number of single parent families rapidly increased. People grew unhappy with their lives, when compared to the lives of people on television. Women working affected the society in many different ways. The first and most important of these was that children with working mothers were left alone without the care of a mother. As the number of working women increased, the number of children growing up unsupervised increased, and with this increased crime among teens. Since most women placed their career ahead of family life, family life was greatly affected since unmarried women were generally able to make more money than married ones. For example, according to a study by a Harvard economist, women physicians who were unmarried and had no children earned thirteen percent more per year than those who were married and fifteen percent more than those with children. Today The majority of women still work at the lower levels of the economic pyramid. Most are employed in clerical positions, factory work, retail sales, or service jobs. Around 50% of the workforce is female. While about 78% of all cashiers and 99% of all secretaries today are female, only 31% of managers and administrators are female. Equality in the workplace has been a mirage but it has conned millions of women into leaving their homes and destroying the family structure. It was only when economic or political factors made it necessary to get more workers that women were called to work. The Industrial Revolution, the Great Depression, and the World Wars, all the major events which increased the proportion of women workers, were times when the capitalists required more workers in order to be successful in their plans and so they used women. The move of women from home to the public workforce has been gradual. First poor women went. Then unmarried women. Then married women without children. Then married women without young children And then, all women. The same thing can be seen to be happening in developing countries around the world, as the West spreads its propaganda of freedom for women to work. The results of this move will probably be the same too. Asma (RA) bint Yazid Ansarî came to Nabî and said: "O, Nabî of Allâh! You are dearer to me than my parents. The Muslim women have deputed me as their representative to talk to you on their behalf. Verily you are the Nabî of Allâh for both men and women. We stay for most part of our time within the four walls of our houses. We fulfill our duties as wives, bearing children for them and looking after their homes. And not withstanding all this, men excel us in rewards for things which we are unable to do. They perform their daily salât and weekly Jumu'ah in the masjid, visit the sick, attend the Janâza, perform Hajj after Hajj and participate in Jihad. We look after their property, bring up their children and weave cloth for them. Do we not share their rewards with them?" Nabî addressing the Sahâbâh (RA) sitting around him, said: "Did you ever hear a lady asking a better question?" The Sahâbâh (RA) replied: "O, Nabî of Allâh! We never thought that a woman could ever ask such a question. Nabî addressing Asma said: "Listen attentively, and then go and tell the ladies who have sent you that when a woman seeks the pleasure of her husband and carries out her domestic functions to his satisfaction, she receives the same reward as the men get for all their services to Allâh."

On Giving Charity Giving charity out of our wealth does not decrease our wealth but instead Allah (Subhaanahu WaTa'ala) increases it: “Allah will deprive usury of all blessing, but will give increase for deeds of charity: Allah loveth not the impious and guilty” (Qur‘an, 2: 276) Abu Hurairah (Radiallaahu Anhu) reported Allah’s Messenger (Sallallaahu Alaihi Wasalaam) as saying: “Charity does not in any way decrease the wealth and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in the estimation (of the people).” (Muslim Vol. 4, Hadith 6264) Sadaqah is not restricted to giving part of our wealth or material possessions or any special deed of righteousness. Islam considers all good deeds as sadaqah that increase our eeman: Abu Musa narrated that the Prophet (Sallallaahu Alaihi Wasalaam) said, “Every Muslim has to give in sadaqah (charity).” The people asked, “O Allah’s Messenger (Sallallaahu Alaihi Wasalaam)! If someone has nothing to give, what will he do?” He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked, “If he cannot do even that?” He replied, “Then he should help the needy who appeal for help.” Then the people asked, “If he cannot do that?” He replied, “Then he should perform all that is good and keep away from all that is evil and this will be regarded as charitable deeds.” (Bukhari Vol. 2, Hadith 524) The Messenger of Allah (Sallallaahu Alaihi Wasalaam) said: “To smile in the company of your brother is charity. To command to do good deeds and to prevent others from doing evil is charity. To guide a person in a place where he can not get astray is charity. To remove troublesome things like thorns and bones from the road is charity. To pour water from your jug into the jug of your brother is charity. To guide a person with defective vision is charity for you.” (Bukhari) For our own success, we should spend time, money and efforts in giving sadaqah for the pleasure of Allah Ta'ala as the rewards of sadaqah is nothing but success, especially in the Hereafter: “The likeness of those who spend for Allah’s sake is as the likeness of a grain of corn, it grows seven ears every single ear has a hundred grains, and Allah multiplies (increases the reward of) for whom He wills, and Allah is sufficient for His creatures’ needs, All-Knower).” (Qur’an, 2:261) “Those who (in charity) spend of their goods by night and by day, in secret and in public have their reward with their Rabb (only God and Sustainer). On them shall be no fear nor shall they grieve.” (Qur‘an, 2:274) Mu‘aadh bin Jabal (Radiallaahu Anhu) related from the Prophet (Sallallaahu Alaihi Wasalaam) “Sadaqah extinguishes sin as water extinguishes fire.” (Ahmad, Tirmidhi and Ibn Majah) The Prophet (Sallallaahu Alaihi Wasalaam) also said: “The believer’s shade on the Day of Resurrection will be his Sadaqah.” (Ahmad) To be able to enjoy Allah Ta'ala’s tremendous rewards for every sadaqah that we give, we need to observe the following teachings: 1. Sadaqah must be done sincerely for the pleasure of Allah Ta'ala and not out of riya‘ (show off) to gain praise or recognition from others: “O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allah nor in the last Day.” (Qur’an, 2: 264) Prophet Muhammad (Sallallaahu Alaihi Wasalaam) said, “Seven people will be shaded by Allah under His shade on the day when there will be no shade except His. They are: 1. A just ruler, 2. A youth who grew up in the worship of Allah, 3. A man whose heart is attached to the mosque, 4. Two men who love each other for Allah’s sake, meeting for that and parting for that. 5. A man who is called by a woman of beauty and position but he says, “I fear Allah”, 6. a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity, and 7. A man who remembered Allah in private and so his eyes shed tears.” (Sahih Al-Bukhari (Eng. translation) vol. 2, hadeeth no. 504) 2. Sadaqah must be from halal (lawful) source: Abu Hurairah (Radiallaahu Anhu) narrated that Allah’s Messenger (Sallallaahu Alaihi Wasalaam) said, “If one gives in charity what equals one date-fruit from the honestly earned money, and Allah accepts only the honestly earned money, Allah takes it in His Right (hand). And then, enlarges its reward for that person (who has given it), as anyone of you brings up his baby horse, so much so that it becomes as big as a mountain.” (Bukhari, Vol. 2, Hadith 491) 3. Begin charity with your dependents: Hakim ibn Hizam narrated that the Prophet (Sallallaahu Alaihi Wasalaam) said: “The upper hand is better than the lower hand, (i.e., he who gives charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses.) And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient.” (Bukhari, Vol. 2, Hadith 508) 4. Not to delay giving of sadaqah nor show lethargy or negligence in giving sadaq ah: And spend something (in charity) out of the substance which We have bestowed on you, before death should come to any of you and he should say, “O my Rabb (only God and Sustainer)! Why do you not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good.” (Qur’an, 63:10) Abu Hurairah (Radiallaahu Anhu) narrated that a man came to the Prophet (Sallallaahu Alaihi Wasalaam) and asked, “O Allah’s Messenger, which charity is the most superior in reward?” He replied, “The charity which you practice while you are healthy, niggardly and afraid of poverty and wish to become wealthy. Do not delay it to the time of approaching death and then say, ‘Give so much to such and such, and so much to such and such.’ (And it has already belonged to such and such (his heirs).” (Bukhari Vol. 2, Hadith 500) “Do not show lethargy or negligence in giving alms and charity till your last breath.” (Bukhari and Muslim) 5. Do not count the sadaqah you give: “Spend in charity and do not keep count for then Allah will also keep count in giving you provision.” (Bukhari and Muslim) 6. Seek only the desire to see Allah Ta'ala, which is the supreme success in Paradise. Do not expect favour or reward from any person for the sadaqah you give: “Those who spend their wealth for increase in self-purification, and have in their minds no favour from anyone for which a reward is expected in return, but only the desire to seek for the Countenance of their Creator Most High; and soon will they attain (complete) satisfaction.” (Qur’an, 92:18-21) Let us prepare ourselves for the everlasting world to come. Let us be among those who will earn Allah Ta'ala’s rewards in Jannah (the Garden of Bliss or Paradise) through giving sadaqah in many ways. Let us continue earning Allah’s rewards of our good deeds by giving sadaqah that continues to benefit others. Let us be inspired to give sadaqah with the following authentic hadeeth: Abu Hurairah (Radiallaahu Anhu) narrated that Allah’s Messenger (Sallallaahu Alaihi Wasalaam) said: “Verily what a believer continues to receive (in the form of reward) for his action and his virtues after his death is the knowledge which he acquired and then disseminated; the pious son that he left behind him; or a copy of the Qur’an which he left as a legacy; or the mosques that he had built; or the inn that he had built for the wayfarers; or the canal that he caused to flow, or a sadaqah which he gave out of his property in the state when he was healthy and alive. (These are the acts of goodness the reward of which) reaches him even after his death.” (Tirmidhi, 254; Ibn Majah and Bayhaqi) For those who are wealthy but miser or negligent in giving sadaqah may they take admonitions from the following words of Allah Ta'ala: So he who gives (in charity) and fears (Allah), and (in all sincerity) testifies to the Best, We will indeed make smooth for him the path to Ease. But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to the Best, -- We will indeed make smooth for him the Path of Misery; nor will his wealth profit him when he falls headlong (into the Pit). Verily We take upon Us to guide, and verily unto Us (belong) the End and the Beginning. Therefore do I warn you of a Fire blazing fiercely; none shall burn therein but those most unfortunate ones who give the lie to Truth and turn their backs. But those most devoted to Allah shall be removed far from it. (Qur’an, 92:4-17) May Allah the Most Gracious, the Most Merciful give us opportunities to use the many ways of giving sadaqah for His pleasure and reward us the best life, especially in the Hereafter. May we spend our lives, time, money and efforts to do deeds that Allah Ta'ala accepts as forms of sadaqah solely for His Sake. May our Rabb save us from the Hell-Fire by protecting us from being miserly. Ameen. islaaminfo.co.za

Imam Ahmad ibn Muhammad ibn Hambal (rahimahullah) was born in the year: 164 A.H, and he passed away in the year: 241 A.H. His Sojourn Imam Ahmad (rahimahullah) began his quest for the knowledge of hadith at the age of 16. He set out for Kufah in the year 183 A.H. and to Basrah in 186 A.H. and to Sufyan ibn ‘Uyaynah in Makkah in 187 A.H. He went to Imam Abdur Razzaq (rahimahullah) in San’a –together with Imam Yahya bin Ma’in (rahimahullah)- in the year 197 A.H. He is quite renown due to his celebrated work: Al-Musnad; a huge hadith collection. Ibnul Jawzi (rahimahullah) states: “Imam Ahmad (rahimahullah) traveled the world twice and thereafter he compiled his Musnad.” Imam Ahmad (rahimahullah) says: “I traveled in the search of knowledge and hadith to: Syria, Morocco, Al-Jazair, Makkah, Madinah, Yemen, ‘Iraq, Persia and Khurasan and then returned to Baghdad. When I went to Kufah, I was once at a stage when I only had a brick as my pillow”! Unmatched Determination Yahya ibn Ma’in (rahimahullah) narrates a few outstanding incidents that occurred during his journey with Imam Ahmad to Imam Abdur Razzaq (rahimahullah) who was settled in San’a; Yemen He says: “When we set out for Imam Abdur Razzaq to Yemen, we first went for Haj. One day whilst I was in tawaf, I spotted Imam Abdur Razzaq. So I greeted him and said to him: “Here is your brother Imam Ahmad ibn Hambal!” He replied: “May Allah keep him alive and steadfast for verily I have heard every good about him”. Then I said to Imam Ahmad: “Allah has shortened our distance, granted us surplus wealth and he has saved us from a month long journey”. Imam Ahmad said : “In Baghdad I had intended to hear (hadith) from Abdur Razzaq in San’a, by Allah! I shall never change my Intention”. Remarkable reliance upon Allah Yahya says: “When we went to Sa’a, Imam Ahmad’s wealth became exhausted. Imam Abdur Razzaq offered him a large sum of money but he refused to accept it. Then he asked him to take it as a loan, but he still refused. He also refused our wealth when we had offered him. When we checked on him we found that he use to sell belts and eat of its profit”. Ibnul Jawzi (rahimahullah) writes in his book “Manaqibul Imam Ahmad” that once Imam Abdur Razzaq mentioned Imam Ahmad and tears came to his eyes. He then said: “He came to us and stayed for approximately 2 years. I once came to know that his money finished so I took him by his hand behind the door and when we were alone I said to him: “Verily I do not accumulate a lot of wealth. When we sell the crops the money gets used up in something or the other, yet I have found 10 dinars by the womenfolk of the house, so take it and I hope that before you spend it we would have acquired more. He replied: “O Abdur Razzaq! If I ever accepted anything from people I would have accepted from you.” Ibnul Jawzi then narrated from Imam Is-haq ibn Rahuyah[1] (rahimahullah) who said: “When Imam Ahmad went to Abdur Razzaq and his expenditure became exhausted, his compatriots offered to assist him he refused. Instead he had hired himself out as a porter until he reached San’a.” Hard Labour Ahmad ibn Sinan Al-Wasity says: “I have heard that Imam Ahmad on one occasion pawned his shoes by a baker in lieu of food that he had taken from him”!! While discussing the hardships that Imam Ahmad experienced in his student days, Hafiz Ibn Kathir (rahimahullah) mentions: “And his clothes were stolen while he was in Yemen so he stayed in his room. When his companions became aware of this they offered him gold coins but he refused. In fact he only took 1 Dinar with the condition that he will become their scribe!” i.e, He took it as a payment for his effort) May Allah Ta’ala fill his grave with mercy and noor. Ameen. Extracted from the book: صفحات من صبر العلماء على شدائد العلم والتحصيل “Incidents of the sacrifices of the ‘Ulama in their quest for knowledge” By Shaykh ‘Abdul Fattah Abu Ghuddah (rahimahullah) Moral The lesson to learn from this aspect of the life of this great Imam is that he had remained independent from everyone besides Allah Ta’ala. Let us also follow his footsteps in that if we are poverty stricken we would rather earn our money through our own effort instead of accepting handouts from people. After all, in this way he became “Imam ul Muslimin” (in the words of Yahya ibn Ma’in) [1] According to the Muhaddithun, this is the correct pronunciation. The linguists pronounce it as: “RAHA WAIH”. Refer to the footnotes of Shaykh Abdul Fatah Abu Ghuddah (rahimahullah) on Qawa’id fi ‘Ulum il Hadith, pg.131. almiftah

Difficulty with social communication For people with autistic spectrum disorders, 'body language' can appear just as foreign as if people were speaking ancient Greek. People with autism have difficulties with both verbal and non-verbal language. Many have a very literal understanding of language, and think people always mean exactly what they say. They can find it difficult to use or understand: facial expressions or tone of voice jokes and sarcasm common phrases and sayings; an example might be the phrase 'It's cool', which people often say when they think that something is good, but strictly speaking, means that it's a bit cold. Some people with autism may not speak, or have fairly limited speech. They will usually understand what other people say to them, but prefer to use alternative means of communication themselves, such as sign language or visual symbols. Others will have good language skills, but they may still find it hard to understand the give-and-take nature of conversations, perhaps repeating what the other person has just said (this is known as echolalia) or talking at length about their own interests. It helps if other people speak in a clear, consistent way and give people with autism time to process what has been said to them. Source

Wa'alaykumus salaam Shaykh Sudais! I just love his recitation!

Who is the Greatest Champion of Human Rights? Even a cursory glance at the life of Allah’s Beloved Sallallahu Alayhi wa Sallam gives clear answer to this. The life of Prophet Muhammad Sallallahu Alayhi wa Sallam brims with kindness, compassion and love for all of Allah’s creation. Whether it was the nobility of the time or the lowliest of servants, the Prophet’s example was always one of unrivalled mercy and compassion. Even the animals and insects were not overlooked by his encompassing nature of mercy. Perhaps the ultimate display of this mercy was at the Conquest of Makkah. The Prophet Sallallahu Alayhi wa Sallam, standing as victor and conqueror over his greatest of enemies who for 20 years did all they could to destroy the Prophet and the religion of Islam, does not unsheathe the sword, rather he bestows general forgiveness and amnesty. Such forgiveness was and is without similitude in human history. Profound was his example and profound are his words: § The best of men is he who brings the greatest benefit to Mankind. (Musnad Shihaab) § Those who are merciful will be afforded mercy by Rahmaan (the Most Merciful). Show mercy to the dwellers of the earth and the One in the heaven will be merciful to you. (Abu Dawud) § The creation is the family of Allah. Thus the most loved person by Allah is the one who is the best to His family. (Shuabul Imaan) May Allah grant us the ability to follow in the Prophet’s Sallallahu Alayhi wa Sallam noble footsteps, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Friday today!

عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال صلوا علي فإنها زكاة لكم واسألوا الله لي الوسيلة فإنها درجة في أعلى الجنة لا ينالها إلا رجل وأرجو أن أكون أنا هو (مسند أحمد رقم 8770) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Recite durood upon me, for certainly it is a form of purification for you. And ask Allah Ta’ala to grant me the position of “Waseela”, which is a rank in the highest stages of Paradise which is reserved for only one person, and I hope that I am blessed with this honour and position. Face being Transformed to a Swine In Nuzhatul majaalis, the following incident is recorded: “A man and his son were on a journey. On the way, the father passed away and his face was transformed to that of a swine. The son, seeing this, cried bitterly and made duaa to Allah Ta’ala for the welfare of his father. Soon the son fell asleep and saw a man telling him, “Your father used to consume interest, for this reason you now see his face in this condition. But rejoice for Rasulullah (Sallallahu Alaihi Wasallam) has interceded on his behalf, for whenever he heard the blessed name of Rasulullah (Sallallahu Alaihi Wasallam), he recited durood upon him. Through the intercession of Rasulullah (Sallallahu Alaihi Wasallam), his face has now been changed to its original form.” (Fazaail Durood) يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Protection before sleeping: 1 Sleep in Wudhu 2 Recite Ayatul-Kursi [2:255] before sleeping وأخرج البخاري في صحيحه من حديث أبي هريرة قال : وكلني رسول الله صلى الله عليه وآله وسلم بحفظ زكاة رمضان ، فأتاني آت فجعل يحثو وذكر قصة ، وفي آخرها أنه قال له : دعني أعلمك كلمات ينفعك الله بها ، قلت : ما هي ؟ قال : إذا أويت إلى فراشك فاقرأ آية الكرسي ، فإنك لن يزال عليك من الله حافظ ، ولا يقربك شيطان حتى تصبح ، فأخبر أبو هريرة بذلك رسول الله صلى الله عليه وآله وسلم فقال : أما إنه صدقك وهو كذوب ، تعلم من تخاطب يا أبا هريرة ؟ قال : لا ، قال : ذلك شيطان كذا Sayyidina Abu Huraira (RA) said, "Allah's Apostle (Sallaho Alaihe Wassallam) put me in charge of the Zakat of Ramadan (i.e. Zakat-ul-Fitr). Someone came to me and started scooping some of the foodstuff of (Zakat) with both hands. I caught him and told him that I would take him to Allah's Apostle (Sallaho Alaihe Wassallam)." Then Sayyidina Abu Huraira (RA) told the whole narration and added "He (i.e. the thief) said, 'Whenever you go to your bed, recite the Verse of "Al-Kursi" (2.255) for then a guardian from Allah will be guarding you, and Satan will not approach you till dawn.' " On that Allah's Apostle (Sallaho Alaihe Wassallam) said, "He told you the truth, though he is a liar, and he (the thief) himself was the Satan." [bukhari] 3 Recite 3 Quls, blow on the hands and rub it all over the body. عن عائشة رضي الله عنها : ( أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ كُلَّ لَيلَةٍ جَمَعَ كَفَّيهِ ثُمَّ نَفَثَ فِيهِمَا فَقَرَأَ فِيهِمَا ( قُل هُوَ اللَّهُ أَحَدٌ ) و ( قُل أَعُوذُ بِرَبِّ الفَلَقِ ) و ( قُل أَعُوذُ بِرَبِّ النَّاسِ ) ، ثُمَّ يَمسَحُ بِهِمَا مَا استَطَاعَ مِن جَسَدِهِ ، يَبدَأُ بِهِمَا عَلَى رَأسِهِ وَوَجهِهِ وَمَا أَقبَلَ مِن جَسَدِهِ ، يَفعَلُُ ذَلكَ ثَلاثَ مَرَّاتٍ ) رواه البخاري ) It was narrated from ‘Aa’ishah (RA) that when the Prophet (Sallaho Alaihe Wassallam) went to bed every night, he would hold his hands together and blow into them, and recite into them Qul Huwa Allaahu Ahad, Qul a’oodhu bi rabb il-falaq and Qul a’oodhu bi rabb il-naas. Then he would wipe them over whatever he could of his body, starting with his head and face and the front of his body, and he would do that three times. [bukhari] 3 Recite the following duas before sleeping and then after waking up respectively: a "Allahumma bismika amutu wa ahya," ‏ ‏اللهم باسمك أموت وأحيا b "Al-Hamdu lil-lahi al-ladhi ahyana ba'da ma amatana, wa ilaihi an-nushur," الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور ‏ ‏حدثني ‏ ‏موسى بن إسماعيل ‏ ‏حدثنا ‏ ‏أبو عوانة ‏ ‏عن ‏ ‏عبد الملك ‏ ‏عن ‏ ‏ربعي ‏ ‏عن ‏ ‏حذيفة ‏ ‏رضي الله عنه ‏ ‏قال ‏ ‏كان النبي ‏ ‏صلى الله عليه وسلم ‏ ‏إذا أخذ مضجعه من الليل وضع يده تحت خده ثم يقول ‏ ‏اللهم باسمك أموت وأحيا وإذا استيقظ قال الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور ‏ Narrated Sayyidina hudhaifa (RA) : When the Prophet (Sallaho Alaihe Wassallam) went to bed at night, he would put his hand under his cheek and then say, "Allahumma bismika amutu wa ahya," and when he got up, he would say, "Al-Hamdu lil-lahi al-ladhi ahyana ba'da ma amatana, wa ilaihi an-nushur."" [Muslim] central-mosque

Leaving the home with the left foot Question Is there a hadith which says we should exit the house with the left foot? Answer There are numerous narrations which state that Nabi (sallalahu ‘alayhi wa sallam) would use his right limbs for putting on clothes and carrying out honourable things like eating, combing his hair, wudhu etc. and his left limbs for removing his clothes and carrying out lowly, despicable things like istinja, entering the toilet etc. (See Sahih Bukhari, hadith: 168) Based on these hadiths, it is sunnah to do all honourable and respectful things with one’s right limbs and despicable things with one’s left limbs. The ‘Ulama have recommended entering the home with the right foot and leaving the home with the left foot based on the above principle, although they don’t quote any clear hadith stating this. (Fatawa Hadithiyyah of Ibn Hajar Al Haytami pg. 117 and Dalilul Falihin of Ibn ‘Allan, vol. 3 pg. 186) And Allah Ta’ala Knows best Verified by: Moulana Haroon Abasoomar & Moulana Muhammad Abasoomer Hadith Answers

The Manner of Correcting People There is a procedure in correcting a person. If we go against the procedure then it will only create fitnah and problems. Going against the procedure and adopting a hard approach is only for those who are divinely assisted, for if they adopt a harsh approach then through the aid of Allah Ta‘ala there will be no fitnah that will come about. The problem nowadays is that we like to spectate and look to see who is being insulted and smashed down. Hence, we should ask ourselves, are we reading these articles for deeni reasons or for enjoyment? Will we ever enjoy reading about our father being disgraced? The correct procedure of correction is to address and speak to the person directly. If you have no authority and you make it public then you can face a lawsuit. If taken out in public then the public will get confused and they will lose confidence in the ‘Ulama, and this is what is happening nowadays. Nabi (sallallahu ‘alaihi wasallam) also corrected others, but he did not use vulgar language and lose his akhlaaq. As a senior, one is not supposed to be chasing people away, but to bring them closer. This was the way of our elders. They avoided causing any split in the Ummah. Source: Al-Haadi

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