ummtaalib

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Another great source for learning the recitation of the Qur'an! Qur'anic Sciences Institute Start from Scratch Phonetics Exerciser Tajweed Rules Read or Memorise and much more...........

Love for Qur'an Here is a chance for you to learn in the comfort of your own home and at a time that suits you. All you have to do is pick the course above and print out the PDF document and listen to the MP3 recordings that go with each lesson. Put it this way after the first course your prayer content will be correct and amazing because now you have better pronunciation and therefore you can concentrate properly. In course 2 you will look at how to recite the Quran from scratch, yes, from the alphabet all the way to directly looking into the book of Allah and reading fluently. Seems like a dream right? All this can become a reality, all we need from you is your time. In course 3 we will have a look at the rules of Tajweed, which basically means fine tuning and in course 4 we will go through some chapters of the Quran. All in all not a bad deal, all the information you need and at no charge. Remember this is not a substitute for a teacher but rather an aid, after completing each course please check with a local qualified scholar to listen to your prayer or your Quran. Course 1: Your Prayer Made Easy This course will enable you to go through your prayer content step by step. All you have to do now is print the PDF documents on this page and with each page you will find a recording to match. Open the document to the relevant page and then click on the recording with the same title and off you go. Studying your prayer could not be any easier, in the comfort of your own home and when you are free. Most of all, no more embarrassing moments in front of any one. One thing we would suggest is that once the course is complete, please visit a local scholar and recite the content of your prayer to them. Once you have completed the course please spread the message and be a source of correcting someone else's prayer. Every time they pray you will get an equal reward, how amazing is that. How much effort would it take for you to help someone else, not much right.... Course 2: Your Quran Made Easy This is the key course we need to master and therefore I recommend that time be taken to understand each lesson before moving on. Quran is the word of Allah and is very dear to all muslims wherever they may be. We need to recite correctly as it was revealed to the Messenger of Allah (pbuh). When this course is complete, you will be able to directly look into the Quran and read. The first 8 audio recordings, alphabet parts 1-6, full mouth letters and similar sounds are all related to the PDF document named My Alphabet. The rest of the audio is related to the main study book and is clearly marked lesson 1,2,3 etc. We hope you have fun learning and do not forget to pray for us. Remember it is not a crime to go over a lesson a few times to understand it and if need be you can always click the support button and send us a question anytime... Course 3: Your Tajweed Made Easy This course will put the finishing touches to your recitation and teach you certain rules that are related to the Quran. This is a basic level of tajweed and our goal is to get you reading the Quran. After this course we are hoping that you will be able to put words together, construct full verses and in the end memorise chapters of the Quran. These set of rules are not the be all and end all by no means and therefore we want students to recognise that. On the other hand these rules are enough for you as a beginner to get the ball rolling. We would like you to print the PDF and listen to the relevant recording. Please remember the key is understanding and not speed. Not long now before you can sit back and say - At last I have done it... Course 4: Your Surah Made Easy This course will cover 11 surahs (chapters) of the Quran in detail. Surah Al-Fatiha and the last ten surahs of the Quran. You will be shown how to recite these surahs step by step. You will be aided to identify the tajweed rules and also how to pronounce the surahs. The benefit of this will be that you will have more surahs for your prayers. Another benefit will be that after the last 10 surahs you can go through many more on your own and mark the rules. Please remember to go through whatever you learn with scholars locally. After completing this course we hope and pray that you are on a level to sit down on your own and remember your Lord through his words...

Question: Salams, dear mufti sahib, if some one has intercourse with there wife when she is in her monthly periods without realising,what should be done? Answer: بسم الله الرحمن الرحيم الجواب و بالله التوفيق It is strictly prohibited and unlawful, according to the text of Quran, Hadith and the consensus of the Muslims, for a man to have sexual intercouse with his wife whilst she is menstruating. Allah the most high mentions: “O Muhammed, they ask you concerning menstruation. Say: it is an impurity, so keep away from women in their menstruation and do not approach them till they are purified.” (Surah Baqarah, Verse 222) In this verse Allah clearly states menstruation as impurity and commands to stay away from her until she is purified. The Prophet Sallallahu Alaihi Wasallam has mentioned: “Whoever has intercourse with a menstruating woman or with a woman in her back passage, or goes to a fortune teller and believes what he says, has disbelieved in that which Allaah Ta’ala revealed to Muhammad Sallallahu Alaihi Wasallam. (Narrated by Tirmidhi,Hadeeth 3904) Therefore in light of the Qur’an and Hadith, to have intercourse during menstruation in not only strictly prohibited, but a major sin. Furthermore, health experts have said intercourse during menstruation results in many severe illnesses and diseases. The Prophet Sallallahu Alaihi Wasallam has mentioned: “That person who has intercourse with his wife whilst she is menstruating should give half a dinar in charity.” (Narrated by An Nasai, Hadeeth 289) The expiation of this sin is that a person repents to Allah Ta’ala and seeks his forgiveness. And if he has the ability he should give 6 grams of silver or the equivalent of it in sadaqa. And Allah Ta’ala Knows Best Mufti Ziyaul Haque Patel www.muftianswers.com ١) وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّهُ إِنَّ اللّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ. ( سورة البقرة، ص ٢٢٢) (فصل: في حكم هذه الآية وفيه مسائل) المسألة الأولى: أجمع المسلمون على تحريم الجماع في زمن الحيض، ومستحله كافر عن أبي هريرة عن النبي صلى الله عليه وسلم قال: «من أتى حائضا أو امرأة في دبرها أو كاهنا فقد كفر بما أنزل على محمد» أخرجه الترمذي. وقال: إنما معنى هذا عند أهل العلم على التغليظ ومن فعله وهو عالم بالتحريم عزره الإمام وفي وجوب الكفارة قولان أحدهما أنه يستغفر الله ويتوب إليه ولا كفارة عليه وهو قول أبي حنيفة والشافعي في الجديد، والقول الثاني أنه تجب عليه الكفارة، وهو القول القديم للشافعي وبه قال أحمد بن حنبل: لما روي عن ابن عباس عن النبي صلى الله عليه وسلم في الرجل يقع على امرأته وهي حائض، قال: يتصدق بنصف دينار وفي رواية. قال: إذا كان دما أحمر فدينار وإن كان دما أصفر فنصف دينار أخرجه الترمذي. وقال: رفعه بعضهم عن ابن عباس ووقفه بعضهم. ٢) عن أبي هريرة عن النبي صلى الله عليه وسلم قال من أتى حائضا أو امرأة في دبرها أو كاهنا فقد كفر بما أنزل على محمد صلى الله عليه وسلم (سنن الترمذي، باب ما جاء في كراهية إتيان الحائض، رقم الحديث ٣٨٠٤) ٣) عن ابن عباس عن النبي صلى الله عليه وسلم في الذي يأتي امرأته وهي حائض قال يتصدق بدينار، أو بنصف دينار. (رواه النسائي رقم الحديث ٢٨٩)

Employer/Employee Ethics in Islam In this world a person is either an employer or employee. Islam has laid great emphasis that both parties must be just, sincere and transparent in all their dealings and contracts. Allah Ta'ala commands us in the Qur'an with the words: “Be just, for it is the closest to piety (Taqwa)” (Quran S 5, V 8) Neither party should oppress the other by not fulfilling their obligations as per their contracts and agreements. A Muslim, as an employer or employee, should always keep in mind that I am a Muslim first and then an employer/employee. Therefore, through my dignified Akhlaaq (character), just dealings, and fulfilling my commitments, I will become a flag bearer of the noble teachings of Islam. Not only will this behaviour of mine be a means of Da'wah and spreading Islam but it will also pave an easy pathway to Barakah in my earnings and to the perpetual Rahmah of Allah Ta'ala. Special attention in this regard should be directed towards the treatment of domestic and menial workers. It has become almost commonplace for them to be targets of verbal abuse and treatment more befitting animals than human beings. It is our Islamic obligation to realise that they are humans like you and I, and have feelings and emotions like you and I. They should thus be treated with due respect and courtesy. Failure to do so has the potential to see much harm and negativity targeting the Muslim community. May Allah Ta'ala protect us from His punishment and endow us with the ability of fulfilling the rights of others, Aameen. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Question: I would like to know if in Jannah there house with families that we will be reunited with, and in Jannah men will marry the houris, then can women have men hoors in Jannah? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Allah Ta‘ālā alone has full knowledge of the unseen. However, from the limited knowledge we were given about Jannah and its delights by Allah Ta‘ālā and His Messenger (sallAllāhu ‘alayhi wasallam), there are a few points we would like to mention: 1) Indeed, Allah Ta‘ālā has prepared every pleasure in Jannah for the believers. They will enjoy in Jannah whatever they wish and like. They are showered with Allah Ta‘ālā’s blessings and favours. All their wishes are fulfilled and all their requests are granted. Allah Ta‘ālā says: وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ Translation: “There you shall have whatever your heart desires, and you shall have whatever you ask for.” To perfect the joy and delight of believers in Jannah, Allah Ta‘ālā brings together the family members of a person, elevating the ranks of the members of a lower grade to the higher grades of their relatives. Allah Ta‘ālā says: وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ٌ Translation: “Those (Mu’mineen) who do good deeds and whose progeny follow them in Imaan, We shall join their progeny with them (in Jannah) without reducing anything from (the rewards of) their (good) deeds.” [ii] In this verse, Allah Ta‘ālā says that He will bless the believing family members by bringing them together in Jannah. This will be done by elevating the rank of the children who fell short of their parents’ status. This is by Allah’s immense generosity and favour. [iii] Allah Ta‘ālā also says: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ Translation: “Eternal gardens in which they will enter together with all those of their forefathers, spouses, and progeny who are worthy (of entering Jannah because they have Imaan). And the angels shall come to them from every door.” [iv] Allah Ta‘ālā also says: ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ “Enter the Garden, you and your wives. You will be made glad.” (43: 70-73) 2) A person’s wife in this world will remain his wife in the hereafter. In Jannah, a wife will forever enjoy the company of her husband. She will only have desire for her husband. She will not have any ill-feelings for her husband. Allah Ta‘ālā says: وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ Translation: “We shall remove any ill-feelings (hatred and animosity towards other Muslims) that may be in their chests.” [v] Although the men in Jannah will have hoors, they will have their wives from this world too. The wives of this world will be far superior to the hoors in Jannah. Consider the following Hadith. Umm Salamah (radiyAllāhu ‘anhā) narrates that she said to Rasūlullāh (sallAllāhu ‘alayhi wasallam), “O Rasūlallāh! Are the women of this world superior or the hoors?” He replied, “The women of this world will have superiority over the hoors just as the outer lining of a garment has superiority over the inner lining.” Umm Salamah (radiyAllāhu ‘anhā) then asked, “O Rasūlallāh! What is the reason for this?” He answered, “Because they performed Salāh, fasted, and worshipped [Allah]. Allah will put light on their faces and silk on their bodies. They will be fair in complexion and will wear green clothing and yellow jewelry. Their incense-burners will be made of pearls and their combs will be of gold. They will say, ‘We are the women who will stay forever and we will never die. We are the women who will always remain in comfort and we will never undergo difficulty. We are the women who will stay and we will never leave. Listen, we are happy women and we will never become sad. Glad tidings to those men for whom we are and who are for us’” [vi] To compare and compete are also among the feminine qualities. A female feels superior when she outmatches her counterpart. This internal instinct of women will be brought out through the beautiful hoors of Jannah. With all the description of the beauties of hoors and their admiration, when a woman from this world will compare and compete with the hoors, the women of this world will outmatch the hoors of Jannah. The description of hoors serves to bring out a sense of superiority in the women of this world. How then will a man prefer a hoor of Jannah over his wife of this world when she will be more beautiful than the hoors. Hence, the subsequent negative feelings in a women of this world does not arise. In fact, she will appreciate the hoors for giving her the opportunity to supersede in competitive beauty and feeling superior. Although only Allah Ta‘ālā knows the full realities, it is our understanding that if a woman did not get married during her worldly life, or if her husband was not from the people of Jannah, and she got admittance into Jannah, then Allah will wed her to one of the believing men in Jannah, as this would also be one of the desires of a woman of Jannah; and all desires of the inhabitants of Jannah will be fulfilled. These women will live with their husbands and they will be just as happy and content as the rest. In conclusion, the desires of each and every inhabitant of Jannah will be fulfilled. The reality is that whatever we imagine in this world as Jannah is not Jannah. Our imaginations cannot perceive what Allah Ta’ala has saved for His believing servants. May Allah Ta‘ālā bless us to be amongst the dwellers of Jannah. Aameen. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. idealwoman.org حم السجدة – 31 [ii] الطور – 21 [iii][تفسير قرطبى ج9 ص59-60 دار الحديث القاهرة ] [تفسير ابن كثير ج4 ص307 قديمي كتب خانه] [iv] الرعد – 23 [v] الحجر – 47 [vi] تفسير ابن كثير ج4 ص372 قديمى كتب خانه

Why am I still not married? by S Farooq I remember the chagrin and inner turmoil of being single and hopeful of marriage, back during my early twenties! Even after almost a decade of marriage, I still vividly remember the constant roller-coaster of emotions that the heart experiences every time a marriage proposal is negotiated. One thinks: Is this the one? Will this family/person be my future spouse/in-laws? Sometimes the marriage negotiation process painstakingly goes on for months, only to culminate in nothing. Up go one’s dreams, hopes and aspirations about the future into thin air! Once again, it is back to square one. Whether a young, single Muslim is a man or woman, if they are ardently desirous of completing half their Deen, the anguish and frustration (including sexual angst) they feel whenever another year of their life passes by without any impending nuptials on the horizon is, contrary to gender-discriminating cultural myths, similarly disconcerting and unnerving. Wherever in the world they might be, as the years pass and the number of fruitless marriage proposals grows, the singleton might begin to feel despondent and worn down by this trial of patience in their quest of completing half their Deen. So what should one tell a young forlorn wannabe bride or groom when they justifiably ask: “Why am I still unmarried?” First of All: There Is Nothing Wrong with You! Although self-confidence is, admittedly, an effective catalyst in finding a spouse, believe me when I tell you that you are not ugly, weird, unattractive, or unworthy of marriage! Allah Ta'ala created the beautiful, unique you, and if He decrees it, someone out there will agree to marry you just the way you are. So do not despair of Allah’s mercy, and remain positive that someone out there will like you and agree to marry you, insha’Allah. Even if you begin to believe that being short, overweight, shy or acne-skinned is a negative thing going against your favor in the marriage market, it is not, because a certain criteria of looks or education is not a pre-requisite for marriage, contrary to what older people might say. Look around you at recently married or even older couples. Are all of them very good looking? Don’t both of the partners seem to have at least one physical defect or blemish? Does everyone you know in your social circle, who recently got married, look like they stepped off a fashion runway? You will find a wide variety of “real couples” who break every stereotype in the book (and please, refrain from looking at celebrity couples and famous people!): husbands who are shorter than their wives; wives who are older than their husbands; cross-cultural marriages that are refreshingly functional; infertile couples who are very happily married; men who are in love with their plus-size or dark-skinned wives; wives who are more educated than their husbands; the list is endless. Never let others make you feel that if you are thirty-something and still not married, it is because either there is something wrong with you, or because Allah Ta'ala has decreed for you to forever remain single. Divine Wisdom behind Perceived “Delays” in Marriage In a world that is increasingly pressurizing everyone, from babies and children to adults, to achieve their personal milestones in life as early as possible, a righteous and single Muslim who is in his or her late twenties, thirties or forties might find themselves the target of unwarranted social stigmatization and cruel speculation: “Why doesn’t anyone take a liking to her? Do you think she intimidates suitors because she is over-educated?” “Do you think there is magic involved? Should we visit a spiritual specialist to find out?” “Maybe he is socially awkward? Or could it be that big bald spot on his head that chases proposals away?” Unless a single person is outright opposed to the idea of marriage for personal reasons, most of us tend to forget the natural law/principle that applies universally: everyone is different, and they come into this world with a different, unique, preordained decree. So, while most young people, Muslim or not, are able to find a spouse and get married in their teens or twenties, there is no unspoken or written rule that lays down a certain prerequisite age-range for the union, beyond which it supposedly becomes impossible for a person to marry, and be written off as “off the market”. Marriage can take place at any age in life, even at 50 or 60, as Prophet Muhammad (peace be upon him) and many of his companions practically demonstrated. It is also a fact that marriage will not happen within the first 2 or 3 decades of life for every one of us. So we should give more leeway and refrain from making blanket, generalized statements about our older, single brothers and sisters. Becoming Mature and Responsible Enough First It is not that Allah Ta'ala is not answering your du’as. Maybe He has already accepted your du’as for marriage with a righteous person, but it will actually happen practically after a few more years, when it is best and easiest for you to enter this sacred union with that person. One of the main reasons why Allah Ta'ala might be delaying your marriage is to reach certain level of physical, intellectual, financial and emotional maturity. He knows everything about you that even you do not know, which is called ‘the Unseen’, or “ghaib” in Arabic. Maybe He knows that were you to marry right now, within three months as you wish to, you will not succeed at married life because you are still too mentally immature, emotionally insecure, or financially unstable. Maybe Allah Ta'ala is actually being kind towards you by delaying your marriage until the time is best – and surely none can know what He knows, for He sees ahead in our hidden futures – so rest assured, it doesn’t matter in the long run if you get married at 25 or 35, as long as it is a happy, productive and loving marriage, to the right person, who becomes your pillar of support in Deen and accelerates your quest for success in the Hereafter. Da’wah Experience and Acquisition of Knowledge There are some blessings and experiences in life that are more time dependent than others to be availed optimally e.g. seeking Islamic knowledge, which is best done in the early years of one’s life, when the brain and memory work better, and a person is more mentally alert and active. Seeking Islamic knowledge can become more difficult after one takes on the responsibilities of marriage on one’s shoulders. This is because your spouse and children have Shar’i rights upon you, because of which you cannot tear yourself away from them for too long in order to devote yourself to seeking and imparting knowledge full-time. Perhaps Allah Ta'ala wants you to seek more knowledge and engage in more active da’wah work before you settle down in married life. These precious years of your youth will never return, and insha’Allah, decades down the road, a more mature and wise you will cherish, like a priceless gem, every year of experience that you acquired in the fields of Islamic knowledge and da’wah before getting married. Perhaps, later on, you might even thank Allah Ta'ala for giving you the free time and opportunity to gain knowledge of Islam before tying the knot, after practically witnessing the numerous benefits of applying that fruitful knowledge to your married life later on. Better than Early Divorce Many young people get married very early, only to get quickly divorced for a variety of reasons, emerging from the whole experience bitter and emotionally hurt, with painful marks on their psyche that take a long time to heal. Many who have a child from such a marriage have to endure acrimonious feuds with their exes over child custody and alimony, and thenceforth face the challenges of being a single parent. They are left with many regrets, many painful memories, and much disdain if not outright hatred towards the institution of marriage in general. It often takes young divorcés several years to heal from their first bad experience, and become mentally ready to get married again. It could be that your being single, which is a painful trial of patience in your eyes, is a blessing in disguise that is acting as a barrier between you and worse calamities and adversities. Perhaps all your earnest du’as for getting married, about which you might be wondering why they are not being answered by God, are actually averting from you graver problems and pitfalls that you are not even aware of. Perhaps your single status is a great blessing, but in a way that only Allah Ta'ala knows, and you know not. So rejoice that you are still single and desirous of getting married; that you are not a bitter divorcé who is sexually frustrated yet adamant about never getting married again! Increase in Humility Do you remember an “alpha” boy or girl in your school or college, who was undeniably good-looking, inexplicably popular, and always in-demand with the opposite gender? Everyone in your class was probably convinced that he or she would be the first to get married, based on the number of proposals that came their way throughout high school and college. I can think of at least two such girls I was acquainted with back in my student days, who were unanimously considered the most desirable for marriage among our lot, and the rest of us girls presumed, sighing with wishful, self-depreciating conviction, that they’d be the first to tie the knot. Yet, that didn’t happen. As the years passed, the bitter disappointment that these ‘alpha’ young women felt about their continuing single status was exacerbated by the fact that many of their peers who were considered apparently less attractive and “worthy” than them got married first, and that too to decent, nice men who kept them happy. The wisdom behind this decree? By the time these good-lookers actually did tie the knot, they were much more humble and less full of themselves. A welcome landing back down on earth! The lesson that we all can learn from this apparent disparity in cause-and-effect. A delay in marriage increases one’s humility, and makes one more down-to-earth and approachable by others. It also ensures that one constantly keeps turning to Allah in earnest du’as - which is something that Allah loves about His slaves! Conclusion: Blessings Received after Hardship Are Cherished More The more one waits for, works hard for, and remains patient for acquiring a blessing, the more one cherishes it after one receives it. The fatally ill person who gets miraculously cured will live cautiously once he becomes healthy. The pauper will spend his money wisely once he becomes wealthy. The child deprived of education will value knowledge more when he grows up. So, too, will the older single person cherish their marriage, spouse and children more, once they get married. And by then these precious blessings will be so much more worth the wait! By Mail from Islaaminfo

The only survivor of a shipwreck was washed up on a small, uninhabited island. He prayed feverishly for Allãh to rescue him, and every day he scanned the horizon for help, but none seemed forthcoming. Exhausted, he eventually managed to build a little hut out of driftwood to protect him from the elements and to store his few possessions. One day, after scavenging for food, he arrived home to find his little hut in flames, the smoke rolling up to the sky. The worst had happened; everything was lost. He was stunned with grief and anger. "Allãh, how could you do this to me!" he cried. Early the next day, he was awakened by the sound of a ship that was approaching the island. It had come to rescue him. "How did you know I was here?" asked the weary man of his rescuers. "We saw your smoke signal," they replied. It is easy to get discouraged when things are going badly, but we should not lose heart, because Allãh is at work in our lives, even in the midst of pain and suffering. (Ar Rasheed) ATTARBIYAH

One day, a poor boy who was selling goods from door to door to pay, for his hungry stomach, decided he would ask for a meal at the next house. On the way through school, he found he had only one thin dime left and he was very hungry. However, he lost his nerve when a young woman opened the door. Instead of a meal he asked for a drink of water. The woman thought he looked hungry, so brought him a large glass of milk. He drank it slowly, and then asked, "How much do I owe you?" "You don't owe me anything," she replied. "Mother has taught us, never to accept pay for a kindness." He said..."Then I thank you from my heart." Year's later that young woman became critically ill. The local doctors were baffled. They finally sent her to the big city, where they called in specialists to study her rare disease. Dr. Howard Kelly was called in for the consultation. When he heard the name of the town she came from, a strange light filled his eyes. Immediately he rose and went down the hall of the hospital to her room. Dressed in his doctor's gown he went in to see her. He recognized her at once. He went back to the consultation room determined to do his best to save her life, from that day he gave special attention to the case. After a long struggle, the battle was won. Dr. Kelly requested the business office to pass the final bill to him for approval. He looked at it, then wrote something on the edge and the bill was sent to her room. The woman feared opening it, for she was sure it would take the rest of her life to pay for it all. Finally she looked, and something caught her attention on the side of the bill. She read these words..."Paid in full with one glass of milk." Signed, Dr. Howard Kelly. Tears of joy flooded her eyes as her happy heart prayed: Thank You, God, that Your love has spread abroad through human hearts and hands." ISLÃMIC TARBIYAH ACADEMY 45 Boothroyd Lane, West Town, Dewsbury. WF132RB.

Patience on Death of Child T he Messenger of Allah (Sallallahu Alayhi Wasallam) said: “When a person's child dies, Allah the Most High asks His angels, ‘Have you taken out the life of the child of My slave?’ They reply in the affirmative. He then asks, ‘Have you taken the fruit of his heart?’ They reply in the affirmative. Thereupon he asks, ‘What has My slave said?’ They say: ‘He has praised You and said: Inna lillahi wa inna ilaihi raji’un (We belong to Allah and to Him we shall be returned).’ Allah says: ‘Build a house for My slave in Jannah and name it Bait-ul-Hamd (the House of Praise).’” [Tirmidhi] One of the greatest worldly calamities for a person is to lose his or her child. None but those who have gone through it know what it is like. This hadith highlights the great merit of exhibiting patience at this time of calamity. Rather than wailing and complaining, one should submit to the Will of Allah Ta’ãla and try to remember His promised reward. Children who die before reaching the age of puberty cause their parents to be brought to Jannah through them. An attitude of patience brings great reward from Allah Ta’ãla. How does one reconcile with such events? Another hadith tells us the story of a pious man who loved his wife very much. When she died suddenly he was devastated. He shut himself off from society, refusing to talk to or see anyone. Finally, a woman sat outside his house and refused to budge until he talked to her regarding a problem that she had. She told him that a friend of hers had given her jewellery for safekeeping which she would often wear. She had had it in her possession for a long time but now her friend had come to ask for it back. The problem was that since she had had the jewellery for so long she had gotten used to having it and didn’t want to give it back. The man immediately replied from inside the house that she must return her friend’s amanah (possessions given in trust). He also realized that the problem she had come to discuss with him was just to make him realize how in fact he must reconcile with Allah Ta’ãla taking back what belonged to Him. Death is only a temporary separation for family members going to Jannah. People going to Jannah will be reunited therein where they will never suffer separation again. ISLÃMIC TARBIYAH ACADEMY 45 Boothroyd Lane, West Town, Dewsbury. WF132RB.

wa'alaykumus salaam I've never heard that sis...I think if you need to make sure best to ask a scholar...try one of the Q/A sites in the Hanafai Fiqh section

Who I Am ! What do you see when you look at me Do you see someone limited, or someone free <=><=><=><=><=><=><=><=> All some people can do is just look and stare Simply because they can't see my hair <=><=><=><=><=><=><=><=> Others think I am controlled and uneducated They think that I am limited and un-liberated <=><=><=><=><=><=><=><=> They are so thankful that they are not me Because they would like to remain 'free' <=><=><=><=><=><=><=><=> Well free isn't exactly the word I would've used Describing women who are cheated on and abused <=><=><=><=><=><=><=><=> They think that I do not have opinions or voice They think that being hooded isn't my choice <=><=><=><=><=><=><=><=> They think that the hood makes me look caged That my husband or dad are totally outraged <=><=><=><=><=><=><=><=> All they can do is look at me in fear And in my eye there is a tear <=><=><=><=><=><=><=><=> Not because I have been stared at or made fun of But because people are ignoring the one up above <=><=><=><=><=><=><=><=> On the day of judgment they will be the fools Because they were too ashamed to play by their own rules <=><=><=><=><=><=><=><=> Maybe the guys won't think I am a cutie But at least I am filled with more inner beauty <=><=><=><=><=><=><=><=> See I have declined from being a guy's toy Because I won't let myself be controlled by a boy <=><=><=><=><=><=><=><=> Real men are able to appreciate my mind And aren't busy looking at my behind <=><=><=><=><=><=><=><=> Hooded girls are the ones really helping the muslim cause The role that we play definitely deserves applause <=><=><=><=><=><=><=><=> I will be recognized because I am smart and bright And because some people are inspired by my sight <=><=><=><=><=><=><=><=> The smart ones are attracted by my tranquility In the back of their mind they wish they were me <=><=><=><=><=><=><=><=> We have the strength to do what we think is right Even if it means putting up a life long fight <=><=><=><=><=><=><=><=> You see we are not controlled by a mini skirt and tight shirt We are given only respect, and never treated like dirt <=><=><=><=><=><=><=><=> So you see, we are the ones that are free and liberated We are not the ones that are sexually terrorized and violated <=><=><=><=><=><=><=><=> We are the ones that are free and pure We're free of STD's that have no cure <=><=><=><=><=><=><=><=> So when people ask you how you feel about the hood Just sum it up by saying 'baby its all good' ;) <=><=><=><=><=><=><=><=> EISLAM

Rejecting a fardh of Deen Q: My question is that I know in lslam if someone rejects any fardh of Deen then he is no longer a Mu'min, he will become a kaafir. So I ask you how many faraaidh are there in Islam? Can we have a count of them? Can we have a list of them as well, so that we can save ourselves. A: In essence one should believe in everything that Rasulullah (Sallallahu Alayhi Wasallam) had explained to be Fardh as Fardh and everything He had explained to be Sunnah as Sunnah. Similarly one should believe in everything that Rasulullah (Sallallahu Alayhi Wasallam) explained to be impermissible as impermissible. Apart from the four fundamental Faraaidh that we are acquainted with viz. Namaaz, Fasting, Zakaat and Hajj, there are different actions which become Fardh on a person at different times during his life. Some action could become Fardh on a person once or twice in a lifetime e.g. His family member passes away and he is obligated with the responsibility to wind and distribute the estate. This may become Fardh upon him only once or twice in his lifetime. It is not Fardh all the time on him. Hence to encompass all the Faraaidh on a person during his entire life will be difficult. Whenever you are faced with any situation or any mas'alah you should refer to the Ulama' and find out what is compulsory upon you at that time. And Allah Ta'ala (الله تعالى) knows best Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Ibn Al Qayyim (rahimullah) describes Talbina as being made from Sawwiq (wholemeal barley flour) cooked in milk or water, or both, and has the consistency of a thin porridge. Since Talbina is cooked with ground barley, it is highly beneficial and nutritious because it can be digested faster and the nutrients are absorbed into the body more effectively. It is delicious served hot in the mornings for breakfast with a drizzle of honey, particularly on cold days. Imam Ibn Al Qayyim (rahimullah) also said that "it [Talbina] has relaxation for the heart of the sick person", and it is assumed that this is because it is nutritious and filling and it warms and soothes the stomach. Sorrow and sadness tends to dry up one’s body, particularly the stomach, and of course, lack of wanted to eat food has much to contribute to that. Barley broths and soups help to moisten this dryness and flush away unnecessary accumulations or toxins related to illness. It soothes the body, comes to its defence, reduces tension, balances the different types of liquids and gasses in the body, lifts the spirit and helps the patient regain his/her poise. Talbina Recipe.Talbina is made by adding 1-2 tablespoons of barley flour (must be 100% wholegrain barley flour) to one and a half cups of water or milk, or a mixture of both. Add a few grains of salt, then cook and stir on a low heat for 10-15 minutes until the mixture thickens. It can be sweetened with honey and served with a dollop of quince jam if you like. Tibb an Nabawi

Scientific Research Decreasing the cholesterol level and treating heart diseases: New scientific research has proved how important is the wheat in dropping the level of cholesterol in the blood, by provoking many biological processes which are: The binding of the wheat fibres to the extra cholesterol in the digested food, which decreases its level in the blood. These fibres in the wheat will proceed to many reactions in the bowel, which produce many acids, absorbed by the bowel, and playing a role in decreasing the level of cholesterol in the blood. Some of the chemical compositions of the wheat such as: B Glucan, which reduces the level of cholesterol in the blood and increases the immunity effectiveness in the body. Nowadays, the value of any alimentary product is controlled by the presence of B Glucan on it.. The wheat contains products similar to vitamin E called: Tocotrienol, which deactivates the enzymes helping in the production of cholesterol. That is why the vitamin E has a very important role in heart diseases. In this way, the Talbina plays an important role in preventing the heart and circulatory system diseases, as it prevents the formation of clots in the arteries, especially the coronary arteries, and therefore avoiding, many heart diseases such as: Angina: chest pain due to low oxygen delivery to the heart muscles “ischemia”, and additionally preventing the heart infarction, which is the death of the heart muscles because of the low blood supply. However, for those who already have heart disease, the Talbina with all the helpful components it contains, can help boost there situation and avoid them reaching a critical stage. And that shows the knowledge of the prophet peace be upon him, when he said that the Talbina helps the heart of the ill people. A cure for sadness: In the past, psychologists used to count on the psychological analysis and its theories in diagnosing the psychological diseases. However, nowadays after the enormous advances in science, neurologists explain sadness by a chemical failure, as it is proven that some chemical components play an important role in the mood of a human being, such as potassium and magnesium and the antioxidants and others. All these components are present in a wheat grain, and the prophet peace upon him has illustrated this when he said that it takes away the sadness. To explain how these components affect the psychological state, we shall mention the most important of these components in the wheat, which are anti sadness: Metals: both the potassium and the magnesium have an important effect on the nervous connections, which helps smoothing the humour. In the case where the amount of potassium decreases in the body, we will feel unhappy, and this stimulates the stress and nervousness. And as the wheat contains these two important components, it is obvious that the talbina can boost sadness. And we see that these studies use the sentence decreasing the sad feeling, which goes with what the prophet said: go away with your sadness. Which is a proof of how exact were the prophet sayings. Vitamin B: one of the causes of sadness may be a delay in the physiological process of the transmission of the action potential through the nerves. And this may be due to the lack of vitamin B, that’s why its is usually advised for a person with sorrow, to increase the amount of vitamin B taken from some principle aliments mainly the wheat. Antioxidants: giving large doses of the talbina, that is rich of antioxidants including Vitamin E and A, helps in curing the cases of sadness in elderly people in a small period of time estimated between one and two months. Amino acids: the wheat contains the amino acid: tryptophan, which plays an important role in the formation of the neurotransmitter: Serotonin and this affects very importantly the human temper. The treatment of Cancer and the delay of aging: The wheat grain contains antioxidants, such as vitamin E and A, and studies have shown that antioxidants can repair and prevent any disturbance in the cells, which may provoke a tumour, as it is very important in protecting the body from the free radicals, which destroy the cell tissues and the DNA, and these free radicals may be considered as the main cause of some cancers and provoke aging. 9 from 10 doctors agree that the antioxidants can stop many diseases and protect the cell tissues from damage, and delay the aging process in addition of the delay of the disease called the zehimer. Allah has also granted the wheat grain, with the natural safe Melatonin, which is a hormone secreted by the pineal gland, situated in the brain behind the eyes, and with aging the secretion of this hormone decreases. The Melatonin is so important, because it is able to prevent heart diseases, and decreasing the level of cholesterol in the blood, additionally it helps dropping the blood pressure and it also may affect many diseases, that affect elderly people. The Melatonin as well improves the body immunity, and delays the aging and organise the sleep and the waking up. Treating diabetes and hypertension: The dissolved fibres on the wheat grains, contain pektines that dissolve in water in order to delay the digestion and the absorbance of aliments form the food, and therefore control the amount of these aliments in the blood, especially the glucose and prevent its sudden increase in the blood, due to the digested food rich on it. From this useful effect of wheat on the level of glucose on the blood, it is clear that in general all the products that contain dissolved or non dissolved fibres, that are poor in fat and calories, have almost the same effect so they should be consumed more than other products. And because those who have diabetes, are more in risk to have heart disease, the Talbina is a very good protection, to prevent the worsening of the diabetes and its side effects including heart diseases. So the Talbina is Avery good relief for those who have a high level of glucose in there blood. Some studies have also shown that eating products rich in potassium prevent high blood pressures, which is one of the components of wheat, which creates a balance between water and the salts in the cell. Also the wheat increases the discharging of urine, and it is known that the drugs with such effect are those used to treat hypertension. Smoothing and calming the bowel: The wheat grain also contains fibres, that do not dissolve in water in the digestive system, however it absorbs huge quantities of it, and stocks it, which increases the weigh of the rests but keeps them soft. Which facilitated there movement through the bowel. In this way the undissolved fibres in the grains activates the movement inside the intestines and helps the rejection of the rests. The dissolved fibres work for the same goal, as inside the bowel the bacteria acts on it which increases the amount of the rests, and activates the bowel and as well facilitates the rejection of the rests. Some studies have shown the importance of the wheat, in decreasing the risks for bowel cancer; as the less rests remaining in the bowel and the intestines, the less probable it is to have a tumour. And this may be due to the bowel bacteria, which acts on the dissolved fibred and the wheat which is rich in the antioxidants. Finally, we say that if today many people change from the modern treatment to the traditional, some of them as well turn to the prophetic medicine, and they don’t see it just as a way to seek cure but a way to gain Allah’s love and an opportunity for there sins to be forgiven.” Ayah Written by : Dr Sahbae BoundokReferences : Organic chemical and technological studies on the wheat grains. 1997 PHD thesis, M. Shar Mostapha Kamel, Agriculture department, the University of Cairo. The book: zad alad fi hadii khairi alibad written by Ibn Alkaim ALjawzia The book Shamail Alrassoul written by Ibn Kathir. The book : tratement by the Talbina written by Abd Alkarim Altajouri The book: the relative medicine ,treating without drugs, written by: Dr Mohamed Almokhaznji The book: the food and its role in intelligence written by : Dr Nabil Salim Ali The book: the relative medicine written by: Harris Mayloin

Talbina is a meal made from barley flour, formed by adding milk and honey to the dried barley powder. It is called talbina, which comes from the Arabic word laban meaning yogurt (milk/fermented churned milk), because of its resemblance to yogurt, as it is soft and white. [Wikipedia] `Aisha (may Allah be pleased with her) used to recommend talbina for the sick and for the one grieving over a dead person. She ® used to say, “I heard the Messenger (s) saying, ‘The talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.’ ” [Sahih Bukhari (5325)]. `Aisha ® said that whenever one of her relatives died, the women assembled and then dispersed (returned to their houses) except her relatives and close friends. She (may Allah be pleased with her) would order that a pot of talbina be cooked. Then tharid (a dish prepared from meat and bread) would be prepared and the talbina would be poured over it. Aisha (may Allah be pleased with her) would say (to the women),”Eat from it, for I heard the Messenger (s) saying ‘The talbina soothes the heart of the patient and relieves him from some of his sadness.’ ” [Sahih Bukhari (5058)]. Hisham’s father (may Allah be pleased with them) said, “`Aisha (may Allah be pleased with her) used to recommend Talbina and used to say,’ It is disliked (by the patient) although it is beneficial.” [Sahih Bukhari (5326)]. The Messenger (s) said, “I encourage you to use that which is disliked but beneficial (talbina) for by the One whose hand Muhammad’s soul is in, it cleans the stomach of one of you just as dirt is cleaned from the face with water.” [Mustadrak of Hakim (7455), sahih as Dhahabi mentioned in Talkhis taken from Maktaba Shamilah, See also Mustadrak (8245) whose chain is upon the condition of Bukhari as Dhahabi mentioned]. Dr Karim

The Biological Clock in Plants Many plants have a biological clock containing details of their own structure and other life forms that assist them with pollination and that bears a literal resemblance to a computer. The existence of this biological clocks points to a single reality, the fact of Creation. The ability to measure time is an ability that one does not usually expect to see in other living things other than man. It may be thought that this is limited to man, but both plants and animals possess a time-measuring mechanism, or "biological clock." In the 1920s, when two scientists in Germany, Erwin Buenning and Kurt Stem, were studying the movement of bean plant leaves, they saw that the plants were moving their leaves towards the sun throughout the day, and that at night they were gathering their leaves vertically upwards and assuming a sleeping position. Some 200 years before these two scientists published their findings, the French astronomer Jacques d'Ortuous de Marian had also observed that plants possessed such a regular sleep rhythm. Experiments in a dark environment where temperature and moisture were controlled showed that this situation did not change, and that plants possessed systems inside themselves which measure time. Under natural conditions, plants select certain times for certain activities. They do this in line with certain changes in the sunlight. Because their internal clocks are tuned to sunlight, they complete their rhythmic activities in 24 hours. In other cases, there are some rhythms which are much longer than 24 hours. No matter how long the rhythmic motions last, there is one point that does not change. These motions happen to ensure the life of the plant and the survival of the generations, and always take place at the most appropriate time. And in order for them to be successful, several complicated processes have to be completed in a flawless manner. For example, in most plants flowers open at a particular time of year, i.e. at the best possible time. Plants' clocks, which regulate this time, also calculate the duration of sunlight falling on the leaves. Every plant's biological clock calculates this period in accordance with the plant's particular features. No matter what the calculation, the flowers open at the most appropriate time. As a result of research into the regulation of time in the soya bean, it was seen that, at whatever time these plants are sown, they open their flowers at the same time of year. Plants use this perfect sense of timing in many of their functions, not just opening flowers. For example, it causes the time the poppy flower disperses its pollen to coincide with the days and hours when pollinators are most prevalent. And these days and hours vary from plant to plant. But at the end of the day, with this time regulation, every plant disperses its pollen in a manner guaranteed to give the best results. Poppy flowers disperse their pollen in July and August between 05:30 and 10:00 in the morning. That is the time is that bees and other insects emerge to look for food. At this point the flower has to include in its calculation not just its own characteristics, but also those of other living things, down to the finest detail. The plant must have accurate knowledge of the time when the creatures which will fertilize it emerge, the length of the journey they will undertake, and the times they feed. In such a situation the following question comes to mind: Where in the plant is this clock, which possesses all this "information," which does all the necessary calculations, analyses the features of other creatures, and works in a way reminiscent of a computer centre? Scientists believe that biological clocks in living things other than plants generally come into existence as an effect of the pituitary gland. But where the perfect time measuring system is in plants is still a mystery to them. This clearly indicates a superior intelligence and power which establishes and controls the timing of all plants' different activities. The biological clock in plants is just one of the countless miracles of Creation. The theory of evolution on the other hand, which irrationally maintains that life emerged by chance, conflicts with scientific truths and tries to find support for its claims by building various fantasies. This is a reality that evolutionists admit from time to time.The famous, Nobel prize-winning evolutionist Dr. Robert Milikan admits the evolutionists’s predicament; "The pathetic thing is that we have scientists who are trying to prove evolution, which no scientist can ever prove. (SBS Vital topics, David B. Loughran, April 1996, Stewarton, Scotland) God shows us proofs of His creation with His superior power and infinite knowledge everywhere, and expects us to reflect and draw conclusions from them. As stated in the Qur’an, only people capable of using their intellects can think and learn and thus know and appreciate our Lord in the best possible way. “It is He Who sends down water from the sky. From it you drink and from it come the shrubs among which you graze your herds. And by it He makes crops grow for you and olives and dates and grapes and fruit of every kind. There is certainly a Sign in that for people who reflect.” (Sura An-Nahl, 10-11) islaaminfo.co.za

10 Tips to be a successful Husband 1. Dress up well for one's wife: Dress up for your wife, look clean and smell good. When was the last time us men looked good to please our wives. Just like the husband wants his wife to look nice for him, she also wants her husband to dress up for her too. Remember that Rasullullah (sallallaahu alayhi wa sallam) would always start with Miswak when returning home and always loved the sweetest smells. 2. Use likeable names for your wife: Use the cutest names for your wife. Rasulullah (Sal Allahu alayhi wa sallam) had nicknames for his wives, ones that they loved. Call your wife by the most beloved names to her, and avoid using names that hurt their feelings. 3. Recognize the good & focus on that: Don't treat her like a fly. We never think about a fly in our daily lives until it 'bugs' us. Similarly, a wife will do well all day which brings no attention from the husband until she does something to 'bug' him. Don't treat her like this; recognize all the good that she does and focus on that. 4. Be silent on the wrongs: If you see wrong from your wife, try being silent and do not comment! This is one of the ways Rasullullah(sallallaahu alayhi wa sallam) used when he would see something inappropriate from his wives (Radi Allahu 'anhunna). It's a technique that few Muslim men have mastered. 5. Smile at your wife: Smile at your wife whenever you see her and embrace her often. Smiling is Sadaqah and your wife is not exempt from the Muslim Ummah. Imagine life with her constantly seeing you smiling. Remember also those Ahadith when Rasullullah(sallallaahu alayhi wa sallam) would kiss his wife before leaving for Salaah, even if he was fasting. 6. Thank her: Thank her for all that she does for you. Then thank her again! Take for example a dinner at your house. She makes the food, cleans the home, and a dozen other tasks to prepare. And sometimes the only acknowledgement she receives is that there needed to be more salt in the soup. Don't let that be; thank her! 7. Make her happy: Ask her to write down the last ten things you did for her that made her happy. Then go and do them again. It may be hard to recognize what gives your wife pleasure. You don't have to play a guessing game, ask her and work on repeating those times in your Life. 8. Comfort her: Don't belittle her desires. Comfort her. Sometimes the men may look down upon the requests of their wives. Rasullullah(sallallaahu alayhi wa sallam) set the example for us in an incident when Safiyyah (Radi Allahu 'anha) was crying because, as she said, he had put her on a slow camel. He wiped her tears, comforted her, and brought her the camel. 9. Be humorous: Be humorous and play games with your wife. Look at how Rasulullah (Sal Allahu alayhi wa sallam) would race his wife Aisha (Radi Allahu 'anha) in the desert. When was the last time we did something like that? 10. Try to be the Best: Always remember the words of Allah's Messenger (Sal Allahu alayhi wa sallam): "The best of you are those who treat their families the best. And I am the best amongst you to my family." Try to be the best! In conclusion: Never forget to make Dua to Allah (Azza wa jall) to make your marriage successful. And Allah ta'ala knows best !! islaaminfo.co.za

Girl and boy sitting in seclusion before nikaah Q: When visiting a family to meet a potential girl for marriage, is it permissible for the girl and boy to sit in a separate room and speak about their plans, requirements etc, since it is embarrassing to speak in front of all the family members? There is a big window to the room so people in the adjacent room can see everything that is going on, but they can't hear. A: A na mahram boy and girl should not sit in seclusion at any time. The Hadith of Rasulullah (Sallallahu Alayhi Wasallam) explains that when a na mahram male and female sit in seclusion, the third one present is shaitaan. And Allah Ta'ala (الله تعالى) knows best. عن ابن عمر قال : خطبنا عمر بالجابية فقال يا أيها الناس إني قمت فيكم كمقام رسول الله صلى الله عليه و سلم فينا فقال أوصيكم بأصحابي ثم الذين يلونهم ثم الذين يلونهم ثم يفشوا الكذب حتى يحلف الرجل ولا يستحلف ويشهد الشاهد ولا يستشهد ألا لا يخلون رجل بامرأة إلا كان ثالثهما الشيطان عليكم بالجماعة وإياكم والفرقة فإن الشيطان مع الواحد وهو من الاثنين أبعد من أراد بحبوحة الجنة فيلزم الجماعة من سرته حسنته وساءته سيئته فذلك المؤمن. (ترمذي 2/39) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

IKMALUSH SHIYAM CHAPTER ON SOLITUDE AND ASCETICISM Nothing is more beneficial for the heart than solitude accompanied by contemplation on the Attributes and Bounties of Allah. Association with people in general and unnecessary association in particular, keeps the focus of the heart on the people. The heart's gaze is diverted from Khaaliq Ta'ala Shaanhu. Ghaflat (negligence) increases further. In most cases the cause of ghaflat is mingling with people. When the Saalik takes to solitude, the people are out of his sight. The searcher of Allah then necessarily turns his gaze towards Allah Ta'ala. Hence, for the heart to gain Divine Proximity (Qurb) nothing is more efficacious than solitude. However, it is necessary in this solitude to meditate on the Attributes and Bounties of Allah Ta'ala. Bury yourself in the field of anonymity. The seed which is not buried underground will not develop and flourish. The dearest wish of man's nafs is to be held in honour and esteem by others. Man thus pursues name and fame. This characteristic is a highway robber in the Path leading to Allah. It is absolutely negatory of sincerity and truth. The aim is worshipping and serving Allah. Greatness is the right of only Allah Ta'ala. Therefore, the duty of the bandah is to humble himself and hold himself in contempt in the Divine Court. Therefore, the Shaikh (rahmatullah alayh) says that you should bury yourself in anonymity which is like the ground, i.e. make yourself lost, unknown and humble. The seed which is not planted under the soil will not grow and flourish. Similarly, if man does not bury him in the field of anonymity, but remains in the pursuit of name and fame, he will not attain spiritual excellence and perfection. He will remain defective. Allah has concealed the anwaar of the hearts of his Auliya in the dense veils of their external states so that they remain safe from the disgrace of publicity. He thus saves them from fame. The hearts of those who are blessed with Divine Proximity and Divine Presence are radiant with innumerable rays of thikr and ibaadat. Their hearts are illumined with these celestial rays. However, Allah Ta'ala has concealed illumination of their hearts with dense veils of materialism, e.g. eating, drinking, walking, sitting, etc. Externally, He has made them to resemble the masses by their indulgence in worldly activities. Thus, the difference between these Auliya and the masses is indiscernible. These external worldly states act like thick veils which conceal the anwaar (celestial illumination) of Allah's Auliya from the eyes of men. But those whose baatini (spiritual) gaze is sharp, recognise these anwaar even behind the veils while the general public cannever discern these rays of celestial illumination because their physical vision cannot penetrate these veils. They therefore echo the statement which the kuffaar made to the Nabi: “You are but a man like us.” Allah has hidden these anwaar exuding from the Auliya so that their honour is maintained. He has protected them from the disgrace of publicity, for if these anwaar had to become known to the general public, it would have been on the tongues of all and sundry. Such publicity is dishonourable and in conflict with the dignity and honour of Allah Ta'ala. Mentioning in public even the name of a modest, chaste and beautiful lady protected behind her Purdah, is dishonourable on account of her high degree of modesty and honour. This then is the similitude for the anwaar of the Auliya concealed behind dense worldly veils. If this system of concealment did not exist, these anwaar of the Auliya would have become fully manifest. Their radiation of illumination would have predominated to such a degree that the external material veils would disappear from even the physical vision of worldly people. Glory unto That Being Who has hidden Divine Mysteries and subtleties behind the veils of human attributes which are manifested. And (Glory unto Him) Who has manifested for His servants the splendour of His Rububiyat (Godhood, Divinity) by revealing the effects (aathaar) of their Uboodiyat (state of worship and slavery). The meaning of this statement is similar to the aforementioned observation. Others are unaware of the mysteries and subtleties which Allah Ta'ala reveals to His close servants. This spiritual treasure is concealed from the gaze of the public. The veils of physical attributes have been cast over these anwaar. Concealing these anwaar is an extremely marvellous act. These anwaar are infinite in number and are of such supreme quality that if even a single spark had to appear on earth, the light of the sun and moon would become dull and the light of this single spark would permeate from east to west. Inspite of their infinity and quality, Allah Ta'ala has concealed this vast, boundless ocean of illumination in a cup. In other words, He has concealed these boundless anwaar in man who is constituted of a handful of sand. There, thus, appears in the physical gaze of man only this handful of sand or its physical effects, viz. its material and mundane attributes and activities such as man's movement and rest, his eating, sleeping and working. In view of this marvellous act of Allah, the author expresses his wonder and amazement by proclaiming, Subhaanallah! (Glory to Allah!) His power is indeed wonderful and marvellous. When He desires to display the greatness and splendour of His Divinity (Rububiyat) to His servants, then He does so by revealing the effects of the Uboodiyat (slavery) of His servants. The effects of Uboodiyat are those states of the servants, which draw their attention to Allah Ta'ala. Such states are sickness, poverty, hardships, etc. When the bandah is afflicted with these conditions, he is compelled to turn towards his Creator. He supplicates for the removal of the hardships and he humbles himself. In such circumstances he develops firmness in faith and understands well that he, most certainly, has a Creator Who is All-Powerful. In the absence of these effects, the greatness of Allah would not have become manifest for His servants, because they would be perpetually dwelling in their personal whims and fancies. The servants of Allah would then have been deprived of this inner knowledge (ma'rifat). Also, That Pure Being has fixed the same Path which leads to Him as the Path which leads to His Auliya. He leads to His Auliya only those whom He leads to Himself. Allah Ta'ala conceals His Pure Being (Thaat) from our gaze, behind the veils of His creation. The earth, heavens, the moon, the sun, the stars, the animal kingdom, the plant kingdom, man, etc. are His makhluqaat (created things). Inspite of the Thaat of Khaaliq (The Creator) being conspicuously manifest, He is hidden from our sight. In fact, He remains so concealed that some brainless people even deny His existence. Those on whom the grace of Allah settled, acknowledge His Unity and accepted belief in the Messengership (Risaalat) of His Messengers. Those who are favoured with Allah's Special Grace, He bestows to them a share of His Ma'rifat. Thus, the medium for the acquisition of Allah's Ma'rifat and the Path leading to the Divine Court are His Special Grace. There is no other way or method for this attainment. The author then expresses his amazement saying that He (Allah) is Pure and, in fact, Purity belongs only to Him. The cause of the author's amazement is the fact that the method which Allah has fixed for His recognition (Ma'rifat), has also been fixed for the recognition of His Auliya. Just as Allah Ta'ala has concealed Himself in the veils of His physical creation, so too has He hidden His Auliya behind the veils of their mundane conditions such as their movement, rest, eating, sleeping, etc. And, just as Allah has fixed His Fadhl-e-Khaas (Special Grace) as the way for attaining Him, has He fixed His Fadhl-e-Khaas as the way of recognising His Auliya. Only those who are favoured with Divine Grace will recognise the Auliya. Every person is not blessed with Ma'rifat nor is every person guided to the Auliya. Some Auliya even aver that it is more difficult to recognise the Auliya than Allah Ta'ala. In view of Allah's Beauty (Jamaal) and Splendour (Jalaal) being conspicuously manifest in creation, it is relatively easier to recognise Him than to recognise a Wali. A wali resembles all others in mundane acts and attributes, hence it is difficult to recognise him. The author then says that Allah leads to His Auliya those whom He leads to Himself. In other words, when Allah Ta'ala desires a man to reach Him, He blesses him with the love, recognition and special companionship of the Auliya. The wisdom underlying this system is that the Auliya are Allah's beloved. Those who love one's beloved are also beloved. Thus, when a person loves the Auliya it indicates that Allah loves him and that He will bestow His Ma'rifat to him. majlis.net

Translated by Zameelur Rahman Abu Bakr ibn Abi Shaybah and Abu Kurayb narrated to us. They said: Abu Usamah narrated to us: from Hisham: from his father: from ‘A’isha (Allah be pleased with her): she said: “Sawdah (Allah he pleased with her) went out [in the fields] in order to relieve her need after the hijab had been prescribed upon her. She had been a bulky lady, physically taller than other women, and she could not conceal herself from one who had known her. ‘Umar ibn al-Khattab (Allah be pleased with him) saw her and said, ‘O Sawdah, by Allah, you cannot conceal [yourself] from us. Therefore, be careful when you go out.’” ‘A’isha said: “She turned back. Allah’s Messenger (Allah bless him and grant him peace) was at that time in my house having his evening meal and there was a bone in his hand. Sawdah entered and said, ‘O Messenger of Allah, I went out and ‘Umar said to me so and so.’” ‘A’isha said: “Revelation came to him, then it was lifted from him and the bone was [still] in his hand and he had not put it [down]. He then said, ‘Permission has been granted to you that you may go out for your needs.’” (Sahih Muslim) The subject of the hijab of women has, today, become a significant issue, on which discussion and debate has been ongoing, so we wish to produce an outline of the [correct] view on this [issue]. And Allah Most High gives success and is the Helper. The Issue of the Hijab of Women and its Boundaries Writings on the topic of the veiling and unveiling of women have proliferated in our time. The best that I have seen on this subject is a treatise by my late father Shaykh Mufti Muhammad Shafi’ (Allah have mercy on him) which he called Tafsil al-Khitab fi Tafsir Ayat al-Hijab, which is a section from his Ahkam al-Qur’an (3:393-483), in which he examined the verses and hadiths cited on the subject and exhausted the positions of the fuqaha (jurists) and the statements of the exegetes regarding the limits of hijab and its description. The sum of what he concluded after an extensive study is that the hijab that is legislated and commanded in the Book and the Sunnah has three levels, each above the other in hiddenness and concealment. All of them are mentioned in the Book and the Sunnah and none of them have been abrogated, but they have been prescribed for different circumstances. They are: [1] Hijab of the persons (ashkhas) of women in houses and walls, private quarters and howdahs, whereby foreign men do not see any part of their persons, garments or external or internal adornment, or any part of their body, including the face, the hands and the remainder of the body. [2] Hijab with burqa’ and jilbab, whereby nothing from the face and hands, the rest of the body and the clothing of adornment are shown, so nothing is seen besides their concealed persons from above the head to the foot. [3] Hijab with jilbabs and items of clothing that resemble them, while exposing the face, the hands and the feet. The default rule in the hijab of women is hijab of the first level which is that she is concealed in the house and does not emerge, except for a need, the explanation of which is to come. This is proven by the statement of Allah Most High, “and stay in your houses” (Qur’an 33:33). It is apparent that this command is not specific to the purified wives because none of the preceding and succeeding rules in this verse are specific to the Mothers of the Believers (Allah be pleased with them) by consensus. Likewise [this is proven by] His statement Most High, “And when ye ask of them anything, ask it of them from behind a veil” (Qur’an 33:53). This verse was revealed during the walimah (wedding feast) of Zaynab (Allah be pleased with her), whereupon a veil was drawn between her and the men. Furthermore, this is proven by the following hadiths: [1] It was narrated from ‘Abdullah Ibn Mas’ud (Allah be pleased with him) that Allah’s Messenger (Allah bless him and grant him peace) said, “The woman is ‘awrah. When she emerges [from her house] Satan looks at her.” Al-Tirmidhi transmitted it and said, “The hadith is hasan sahih (sound and authentic), gharib (uncommon)”. Ibn Khuzaymah and Ibn Hibban transmitted it in their Sahihs with this wording and added, “and the closest that she is to the Face of Her Lord is when she is in the depth of her home.” See al-Targhib by al-Mundhiri (1:136). [2] It was narrated from Jabir (Allah be pleased with him), he said: “Allah’s Messenger (Allah bless him and grant him peace) said, “The woman advances in the shape of Satan and retires in the shape of Satan.” Muslim transmitted it (1:129). [3] The hadith of the chapter transmitted by the compiler (Imam Muslim) as Allah’s Messenger (Allah bless him and grant him peace) said therein, “permission has been granted to you that you may go out for your needs,” since this indicates that the permission to go out is restricted to [times] of need and in [times] other than need a woman stays in her house. [4] It was narrated from ‘Abdullah Ibn Mas’ud (Allah be pleased with him) that Allah’s Messenger (Allah bless him and grant him peace) said, “The prayer of a woman in her house is more virtuous than her prayer in her room and her prayer in her chamber is more virtuous than her prayer in her house.” Abu Dawud transmitted it and al-Hakim transmitted it in al-Mustadrak from Umm Salamah (Allah be pleased with her) as [mentioned] in Kanz al-’Ummal (8:259). Ibn Khuzaymah transmitted it in his Sahih, as [mentioned] in al-Targhib by al-Mundhiri (1:135). [5] It was narrated from Umm Humayd, the wife of Abu Humayd al-Sa’idi, that she came to the Prophet (Allah bless him and grant him peace) and said, “O Messenger of Allah, I love to pray with you.” He replied, “I know that you love to pray with me. However, your prayer in your storage room is better than your prayer in your bedroom; your prayer in your bedroom is better than your prayer in your courtyard; your prayer in your courtyard is better than your prayer in the mosque of your people; and your prayer in the mosque of your people is better than your prayer in my mosque.” [The sub-narrator] said, “She requested that a prayer area be built for her in the deepest and darkest part of her house, and she prayed therein until she met Allah Most High.” Ahmad transmitted it in his Musnad (6:371) and Ibn Hajar in al-Isabah attributed it to Ibn Abi Khaythamah through this route, and this is an authentic chain. Al-Shawkani transmitted in Nayl al-Awtar (3:161) from Ibn Hajar that he said, “Its chain is sound (hasan).” Al-Mundhiri mentioned it in al-Targhib (1:135) and said, “Ahmad narrated it, as did Ibn Khuzaymah and Ibn Hibban in their Sahihs”. [6] It was narrated from Ibn ‘Umar (Allah be pleased with them both) in marfu’ form, “Women do not have a share in leaving [the home] except in [times of] need.” Al-Tabrani transmitted it as [mentioned] in Kanz al-’Ummal (8:263). These hadiths prove with clarity that the default rule for the woman is that she is hidden in her house, her person is concealed from foreign men and she does not leave her house except for a need. However, a woman may need to emerge for her natural needs. It will then be permissible for her to emerge in these kinds of situations while concealed in a burqa’ and jilbab whereby no part of her body is shown. This is the second level of hijab, and indeed this level has been commanded in the Noble Qur’an where Allah Most High said, “O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their jilbabs over their [persons]” (33:59) and it is apparent that by casting the jilbab over the woman is meant concealing her entire body even her face. Jilbab according to what was narrated from Ibn ‘Abbas (Allah be pleased with them both) is that which covers from top to bottom. Ibn Hazm said in al-Muhalla (3:217), “Jilbab in the language of the Arabs, in which Allah’s Messenger (Allah bless him and grant him peace) spoke, is that which covers the entire body, not a part of it.” Ibn Jarir, Ibn al-Mundhir and others transmitted from Muhammad ibn Sirin, he said: “I asked ‘Abidah al-Salmani about this verse ‘they should cast their jilbabs over their [persons]‘ so he lifted the blanket [draped] around him, concealed his face with it and covered his entire head until it reached the eyebrows and covered his face, then he took out his left eye from the left side of his face”. This was [mentioned] in Ruh al-Ma’ani (22:89). Ibn Jarir transmitted in his Tafsir (22:46) from Ibn ‘Abbas in the explanation of this verse, “Allah commanded the believing women [that] when they emerge from their houses for a need, they [must] cover their faces from above their heads with jilbabs and reveal [only] one eye.” It was also narrated from Ibn ‘Abbas and Qatadah, “[the woman] twists the jilbab above the forehead and tightens it, then she folds it unto the nose even if her eyes are exposed; nonetheless, she conceals the chest and most of the face.” Al-Alusi [mentioned] it in Ruh al-Ma’ani (22:89). In sum, this verse proves that the woman is commanded to cover her face when she emerges at her [time of] need. Furthermore, this is proven by His statement Most High, “Such elderly women as are past the prospect of marriage, there is no [blame] on them if they lay down their garments” (24:60), since Allah Most High made it permissible for old women in this verse to lay down their garments and it is clear that the intended meaning of laying down the garments here is not laying down all clothes. The intended meaning of it is only to lay down the jilbab or shroud from the external garments, the laying down of which will not lead to exposing the ‘awrah. For this [reason] ‘Abdullah Ibn Mas’ud (Allah be pleased with him) explained garment in this verse as jilbab and shroud, and a similar [interpretation] was narrated from Ibn ‘Abbas, Ibn ‘Umar, Mujahid, Sa’id ibn Jubayr, Abu l-Sha’tha’, Ibrahim al-Nakha’i, al-Hasan, Qatadah, al-Zuhri, al-Awza’i and others as mentioned in Tafsir ibn Kathir. Hence, this verse proves that laying down the jilbab which necessitates exposing the face is specific to old women who have no prospect of marriage, and that it is not permissible for young women to lay down their jilbabs and expose their faces before foreign men. It is clear that when the female Companions left for their needs they would go out concealed in jilbabs and hidden in shrouds and would not uncover their faces before foreign men. From the [narrations] that prove this are the following hadiths: [1] Abu Dawud transmitted in Kitab al-Jihad, Bab Fadl Qital al-Rum from Qays ibn Shammas (Allah be pleased with him), he said: “A woman called Umm Khallad came to the Prophet (Allah bless him and grant him peace) while she was veiled (wearing a niqab) enquiring about her son who was killed. One of the Companions of the Prophet (Allah bless him and grant him peace) said to her, ‘You have come to ask about your son while you are veiled?’ She said, ‘If I am afflicted with the loss of my son I will never suffer the loss of my modesty.’ Then Allah’s Messenger (Allah bless him and grant him peace) said, ‘He has the reward of two martyrs.’ She asked, ‘And why is that O Messenger of Allah?’ He said, ‘Because he was killed by the people of the book.’” [2] It was narrated from Umm ‘Atiyyah that Allah’s Messenger (Allah bless him and grant him peace) would bring out the unmarried women, old women, the women in the private quarters and the menstruating women in the two ‘Ids. As for menstruating women they would keep back from the place of prayer and would witness the supplication of the Muslims. One of them said, “O Messenger of Allah! If one does not have a jilbab?” He said, “Let her sister cover her with her jilbab.” This hadith was transmitted by a number of collectors of authentic [narrations], and this is the wording of al-Tirmidhi (no. 539), Bab Khuruj al-Nisa’ fi l-’Idayn, and al-Tirmidhi said, “this hadith is hasan sahih.” [3] Al-Bukhari transmitted [something] similar to it (no. 980 in Kitab al-’Idayn) from Hafsah bint Sirin and its wording is: “so she said, ‘O Messenger of Allah, is there harm for any of us when she does not have jilbab that she not come out?’ He said, ‘Her companion should cover her with her jilbab.’” [4] ’Abd al-Razzaq and a group transmitted from Umm Salamah, she said, “When this verse ‘they should cast their jilbabs over their [persons]‘ was revealed, the women of Ansar came out as if there were crows on their heads, from the tranquillity, and [draped] over them were black clothes that they would wear.” [5] Ibn Mardawayh transmitted from ‘A’ishah, she said, “Allah Most High bless the women of the Ansar. When ‘O Prophet! Tell thy wives and daughters, and the believing women …’ was revealed they tore their thick outer garments and made veils from them, and they prayed behind Allah’s Messenger (Allah bless him and grant him peace) as if there were crows on their heads.” See Ruh al-Ma’ani (22:89) for the two narrations. [6] It was narrated from ‘A’ishah, she said, “Riders would pass us when we accompanied the Messenger of Allah (Allah bless him and grant him peace) while we were in ihram. When they came by us, one of us would let down her jilbab from her head over her face, and when they had passed on, we would uncover our faces”. Abu Dawud transmitted it in Kitab al-Hajj (no. 1833). These hadiths clarify that the female Companions (Allah’s pleasure be on them) would, after the revelation of the [verses of] hijab, adhere strictly to covering their bodies with jilbabs and draw them over their faces when going out. The last hadith proves that this importance of hiddenness does not cease to continue even in the state of ihram in which it is prohibited for a woman that a piece of clothing touches her face. The third level of hijab which is that women go out concealing the bodies from head to foot while uncovering the face and hands, at the time of need, is with the condition of safety (amn) from temptation (fitnah). This is proven by His statement Most High in Surah al-Nur, “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their ornaments except what appears thereof.” The exegetes have differed over the explanation of “what appears thereof”. It was narrated from Ibn ‘Abbas, Ibn ‘Umar and ‘A’ishah (Allah be pleased with them) that they explained it as the face and hands, and this is the view of ‘Ata’, ‘Ikrimah, Sa’id ibn Jubayr, Abu l-Sha’tha, al-Dahhak, Ibrahim al-Nakha’i and others. And it was narrated from ‘Abdullah Ibn Mas’ud (Allah be pleased with him) that he interpreted “what appears thereof” as the shroud and jilbab. Hence, the verse according to the first explanation proves that the woman can uncover her face and hands at the time of need and this is further supported by the following hadiths: [1] It was narrated from ‘A’ishah (Allah be pleased with her) that Asma’ bint Abi Bakr (Allah be pleased with them both) entered upon the Prophet (Allah bless him and grant him peace) while wearing thin clothing, so he turned away from her and said, “O Asma! Indeed when a woman reaches [the age of] menstruation, it is not proper that anything should be shown except this and this”, and he pointed to his face and hands. Abu Dawud transmitted it, but Abu Dawud and Abu Hatim al-Razi said: “it is mursal, Khalid ibn Darik did not hear from ‘A’ishah”. [2] It was narrated from ‘Ali (Allah be pleased with him) in the event of the Messenger of Allah (Allah bless him and grant him peace) returning from al-Muzdalifah that he (Allah bless him and grant him peace) made al-Fadl ibn ‘Abbas (Allah be pleased with him) his riding companion. He came to the pillars to throw pebbles at them and then came to the place of sacrifice (manhar). It is mentioned therein: a young slave girl from Khath’am sought a verdict from him and said, “Indeed my father is an old man and the obligation to Allah to perform Hajj has reached him. Is it permissible for me to perform Hajj on his behalf?” He said, “Perform Hajj on your father’s behalf.” ‘Ali said: “he turned the neck of al-Fadl, and al-’Abbas asked, ‘Why did you turn the neck of your cousin?’ He said, ‘I saw a young man and woman [in such a situation] that they are not safe from Satan.’” Al-Tirmidhi transmitted it in Bab ma Ja’a anna ‘Arafata kullaha Mawqif (no. 885). Abu Ya’la transmitted from al-Fadl ibn ‘Abbas, he said: “I was riding behind Allah’s Messenger (Allah bless him and grant him peace) and a Bedouin with whom was a beautiful daughter began presenting her to Allah’s Messenger (Allah bless him and grant him peace) in the hope that he would marry her”. He said, “I began to glance at her, and the Messenger of Allah (Allah bless him and grant him peace) took hold of my head and turned it.” Al-Haythami mentioned it in Kitab al-Nikah in Majma’ al-Zawa’id (4:277) and he said, “its narrators are the narrators of authentic [narrations].” Either this was another incident, or one of the narrators erred in the explanation that the girl belonged to a Bedouin. And the hadith of al-Tirmidhi is clear in that her father was not with her. And Allah knows best. [Further] detail of this event was transmitted by al-Bukhari in Kitab al-Isti’dhan (no. 6228) from ibn ‘Abbas (Allah be pleased with him) and its wording is: Al-Fadl ibn ‘Abbas rode behind the Prophet as his companion rider on the back of his she-camel on the Day of Sacrifice (yawm al-nahr) and al-Fadl was a handsome man. The Prophet (Allah bless him and grant him peace) stopped to give the people verdicts. In the meantime, a beautiful woman from the tribe of Khath’am came, asking the verdict of Allah’s Messenger (Allah bless him and grant him peace). Al-Fadl started looking at her as her beauty attracted him. The Prophet (Allah bless him and grant him peace) looked behind while al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of al-Fadl and turned his face to the other side in order that he should not gaze at her, [to the end of] the hadith. This slave girl’s face was uncovered as is clear from the context of the hadith of Ibn ‘Abbas since he said therein that she was beautiful and al-Fadl was attracted to her beauty. The hadith explains that the Prophet turned the face of al-Fadl away from glancing at her and he did not command the slave girl to cover her face because she was in the state of ihram, and he (Allah bless him and grant him peace) probably feared she would collapse or something else if she was required to conceal her face in such severe crowding, so he did not command her to [do] this. This is a proof that it is permissible for a woman to uncover her face according to a need when the rest of her body is concealed. [3] It was narrated from Sahl ibn Sa’d that a woman came to Allah’s Messenger and said, “O Messenger of Allah, I have come to give you myself in marriage.” Allah’s Messenger (Allah bless him and grant him peace) looked at her. He looked at her carefully and fixed his glance on her and then lowered his head, to the end of the hadith. Al-Bukhari transmitted it in Bab al-Nazr ila l-Mar’ati qabla l-Tazwij (no. 5125). It is clear in this event that the woman’s face was uncovered at this time, and al-Sarakhsi adduced this as proof in al-Mabsut (10:152) that the face of a woman is not ‘awrah. As for the positions of the fuqaha on the permissibility of looking at the face of a woman and her hands, the fuqaha have agreed on the impermissibility when it is with the intention of gratification (taladhdhudh), or if there was a fear of temptation inviting the man to be alone with her. There is no dispute in the prohibition of looking at the face of a woman and her hands in this case. As for when the man is safe from temptation and does not desire gratification by looking there is disagreement over its permissibility. The position of the Hanafis and the Malikis is the permissibility of looking at the face and hands in this case and this is the position of many of the Shafi’is and few Hanbalis. However the preferred [view] according to the Shafi’is and the Hanbalis is absolute impermissibility even if safe from desire and temptation. The Position of the Hanafis on the Ruling of Looking at a Woman Shams al-A’immah al-Sarakhsi said in al-Mabsut (10:152), “It is permissible to look at the area of apparent adornment of women and not the hidden [adornment] due to His statement Most High, ‘they should not display their ornaments except what appear thereof’ (24:31). ‘Ali and Ibn ‘Abbas (Allah be pleased with them) said, ‘what appears thereof’ is kohl and the ring. ‘A’ishah (Allah be pleased with her) said one of her two eyes and ‘Abdullah Ibn Mas’ud (Allah be pleased with him) said her shoes (khuff) and shroud (mula’ah), and he adduced as evidence for this his (Allah bless him and grant him peace) statement ‘women are the snares of Satan by which he hunts men’ … and since the prohibition of looking is for fear of temptation and the greater part of her attractiveness is in her face, the fear of temptation in looking at her face is greater than it is when looking at other parts. ‘A’ishah reasoned similarly but she said, ‘if she finds no escape from walking on the road, then it is necessary that she opens her eye to see the road, so it is permissible for her to uncover one of her eyes due to this necessity, and what is established by necessity should not go beyond the scope of the necessity.’ “However, we [Hanafis] adopt the view of ‘Ali and Ibn ‘Abbas (Allah be pleased with them) since reports have been transmitted giving a dispensation to look at her face and hands. From these reports is what was narrated that a woman offered herself [for marriage] to the Messenger of Allah (Allah bless him and grant him peace), and he looked at her face and did not desire her. “And when ‘Umar (Allah be pleased with him) said in his sermon, ‘Know that you may not go in excess in the dowries of women’ and a woman with flushed cheeks said, ‘Are you expressing [a view] using your [personal] opinion or did you hear this from Allah’s Messenger (Allah bless him and grant him peace), for indeed we find in the Book of Allah Most High the opposite of what you say…?’ Hence, the narrator mentioned that she had flushed cheeks, and this contains a clarification that her face was unveiled. “And Allah’s Messenger (Allah bless him and grant him peace) saw the hand of a woman that was not dyed with henna and he asked, ‘is this the hand of a man?’ “And when Fatima (Allah be pleased with her) gave one of her two children to Bilal or Anas (Allah be pleased with them), Anas said, ‘I saw her hand and it appeared as if a half-moon.’ “It is thus proven that there is no harm in looking at the face and hands. Furthermore, the face is the site of kohl and the hand is the site of the ring…Moreover, there is no doubt that it is permissible to look at her garment, and fear of temptation is not considered in this, and looking at her face and hands is the same. Al-Hasan ibn Ziyad narrated from Abu Hanifah that it is permitted to look at her foot also, as was mentioned by al-Tahawi, because just as she is tried with showing her face in working with men and showing her hand in receiving and giving, she is tried with showing her feet when walking barefooted or wearing sandals, and she may not find shoes on every occasion [when she goes out]. It is mentioned in Jami’ al-Baramika, it was narrated from Abu Yusuf that it is permissible to look at her forearm also because in baking and washing clothes she is tried with showing her forearms also. It was said, ‘similarly, it is permitted to look at her front teeth also, because that appears from her when talking to men.’ “All of this is when looking is not with desire (shahwah). If one knows that if he looks, he will become desirous, then it is not permissible for him to look at any part of her because of his statement (Allah bless him and grant him peace), ‘whoever looks at the beauties of a foreign woman with desire, [melted] lead will be poured into his eyes on the Day of Resurrection’ and ‘Ali (Allah be pleased with him) said, ‘do not follow up a glance with another glance for indeed the first is [permissible] for you and the second is against you’, meaning by the second that one does it intentionally with desire … And similar is the case if his preponderant opinion is that if he looks he will become desirous, because preponderant opinion in that thing the reality of which cannot be known [with certainty] is just like certainty.” The Maliki Position As for the Malikis, their position is what was mentioned by al-Kharshi in his marginalia on Mukhtasar Khalil (1:347): “The ‘awrah of a free-woman before a foreign man is her entire body, even her loose hair and forelock, with the exception of the face and hands, the outside of them and their inside. Furthermore, looking at them (the face and hands) without gratification and without fear of temptation and without a reason, is permissible, even if it is a young woman. Malik said, ‘a woman may eat with a non-near-relative (ghayr dhi mahram) and with her male servant, and she may occasionally eat with her husband and others of those with whom he dines’. Ibn al-Qattan said, ‘this contains proof of the permissibility of the woman showing her face and hands to a foreign man, since it is not conceivable to eat except in this manner [i.e. by showing the face and hands].’” An equivalent [passage] is [found] in Sharh al-Muwaq of al-Hattab (1:499) in more detail. ‘Alish said in Minah al-Jalil (1:133), “Thus, it is permissible for her to uncover them [i.e. the face and hands] before a foreign man, and he may look at them if he does not fear temptation. If temptation is feared then Ibn Marzuq said, ‘the well-known position of the madhhab is the obligation to conceal them.’” An equivalent [passage] is [found] in Mawahib al-Jalil by al-Hattab (1:399, 500). The Shafi’i Position The position of the Shafi’is is what was mentioned by al-Nawawi in Kitab al-Nikah from al-Minhaj in his statement, “It is prohibited for a mature male to look at the ‘awrah of a mature foreign free woman, and similarly [it is prohibited to look at] her face and hands when one fears temptation, and also when safe from temptation according to the correct opinion.” Al-Khatib al-Shirbini said below his statement, “according to the correct opinion”, “and Imam [al-Juwayni] reasoned that the Muslims are in agreement on banning women from emerging while their faces are unveiled, and [he reasoned] that looking is the act in which one would most expect temptation and the stirring of desire … And the second view is that it is not prohibited, and Imam [al-Juwayni] attributed this to the majority (jumhur) [of the Shafi'is] and the two shaykhs (al-Nawawi and al-Rafi’i) attributed it to most (aktharin). “[Al-Isnawi] said in al-Muhimmat that: It is the correct view because most have adopted it. Al-Balqini said, ‘giving weight (tarjih) [to one opinion] depends on the strength of reason, and the verdict (fatwa) is given according to what is in al-Minhaj‘… That which the Imam transmitted regarding agreement on banning women, i.e. the rulers banning them, [from emerging while their faces are unveiled], conflicts with what al-Qadi ‘Iyad related from the ‘ulama that it is not obligatory on the woman to conceal her face along her path and that it is only a good practice (sunnah), and it is [obligatory] on men to lower their gaze from them because of the verse [i.e. 24:30]. The author (al-Nawawi) related this in Sharh Muslim and approved of it. One of the latter-day scholars said there is no conflict in that, rather their being banned from that is not because concealing [the face] is obligatory on them in its essence, rather because there is general benefit in it, and in leaving [the ban] is an infringement of honour (muru’ah). [Here] ends [the statement of al-Isnawi]. The outward purport of the statement of the two shaykhs is that concealing [the face] is obligatory in itself, so [the need for] this reconciliation does not arise, and the statement of al-Qadi is weak.” See Mughni al-Muhtaj (3:128, 129). An equivalent [passage] is [found] in Nihayat al-Muhtaj (6:184, 5). The Hanbali Position The position of the Hanbalis is what was mentioned by Ibn Qudamah in al-Mughni (6:558,9) in Kitab al-Nikah in his statement, “As for men looking at a foreign woman without a reason, it is prohibited entirely according to the apparent statement of Ahmad … and al-Qadi [Abu Ya'la] said, ‘it is prohibited for one to look at anything besides the face and hands because this is ‘awrah, and it is permitted for him to look at her with reprehensibility (karahah) when safe from temptation and the look is without desire. This is the position of al-Shafi’i … [in support] of our view is Allah’s statement Most High, “And when ye ask of them anything, ask it of them from behind a veil” (33:53) … As for the hadith of Asma, if it is authentic, it is possible that it was before the revelation of [the verses of] hijab, so we understand it as such.’” By considering these four positions it is clear that they all agree on the prohibition of looking at the face of a woman with the intention of gratification or when there is fear of temptation. The preponderant view in the madhhab of the Shafi’is and the Hanbalis is its prohibition when safe from temptation also. The Hanafis and Malikis only allow it with the condition of safety from temptation and the intention of gratification. Meeting this condition is very difficult, particularly in our age in which corruption has become prevalent, to the degree that it has become a condition that almost cannot be met in most situations, and for this [reason] the latter-day scholars from the Hanafis prohibited it absolutely. Its reprehensibility was transmitted in Al-Durr al-Mukhtar: “If one fears desire or has doubts, looking at her face is prohibited. Thus, the permissibility of looking is conditional on the absence of desire and otherwise it is prohibited. This was in their time. As for our time, Quhustani and others prohibited looking at [the face of] young girls except when looking is due to a need, like when a judge and a witness judge and witness over her…” Al-Haskafi said in Shurut al-Salah, “and it is prohibited for a young woman to uncover the face among men, not because it is ‘awrah, but for fear of temptation.” And he said in Bab al-Ta’zir, “the master may reprimand his slave, and the husband his wife if she doesn’t beautify [herself]” to his statement “or she uncovers her face before a non-close-relative.” Imam Abu Bakr al-Jassas said in Ahkam al-Qur’an (4:458) under His statement Most High, “they should cast their jilbabs over their [persons]“, “in this verse is an indication that the young woman is commanded to conceal her face from foreign men and to display the concealment and modesty when going out so that suspicious people do not desire them.” My father, ‘Allamah Mufti Muhammad Shafi’ (Allah have mercy on him), said in his Ahkam al-Qur’an (3:469), “and by this explanation we offered, the texts and narrations that are apparently contradictory are in agreement. As you know from what we cited to you of the verses and narrations that some of them allow uncovering the face and hands, either with certainty and conviction like the hadith of al-Fadl ibn ‘Abbas according to al-Bukhari and the hadith of Asma bint Abi Bakr in [Abu Dawud's] al-Sunan and the hadith of the one who offered herself [for marriage] according to al-Bukhari and [other narrations] like them; and some [of the verses and narrations] allow it as a possible interpretation due to the disagreement that occurred between the Companions (Allah be pleased with them) in the explanation of His statement Most High ‘except what appear thereof’, the details of which have passed. “And some [of the verses and narrations] prohibit uncovering the face and hands, and foreign men looking at them, like His statement Most High ‘and stay in your houses’ (33:33) … and His statement Most High ‘ask it of them from behind a veil’ (33:53) and His statement ‘they should cast their jilbabs over their [persons]‘ (33:59) according to the explanation of the majority of the Companions and His statement Most High ‘except what appear thereof’ (24:31) according to the explanation of ‘Abdullah Ibn Mas’ud … “Thus, these texts of the Book and narrations of the Sunnah apparently conflict and contradict and in what we have mentioned to you, with the help of Allah Most High, this problem is resolved, for when you realise what we said, you will understand that all of these texts are in agreement in meaning, well-coordinated in the rulings, and all of them are in effect (muhkam) and are not abrogated, but a [particular] ruling is preconditioned by conditions, so wherever the conditions are met, it is made permissible, and wherever they are not, then it is not [permissible] … “All of this is when the reality of the difference between the explanations of Ibn ‘Abbas and ‘Abdullah Ibn Mas’ud is conceded. Our teacher, the noblest of teachers, Ashraf ‘Ali al-Thanawi (Allah illuminate his resting place), said in a volume devoted to this subject called Ilqa’ al-Sakinah fi Tahqiq Ibda’ al-Zinah that there is no difference between their explanations upon an in-depth and close examination, since the phrase ‘what appears’, although it was explained [by Ibn 'Abbas] as the face and hands, but what is cited as the exception [in the verse] is on the [morphological] pattern of zuhur (passive appearance) not izhar (active showing). This clearly indicates that the objective [of the verse] is making an exception of what cannot be concealed. Rather, [it is an exception] when adornment appears upon exertion and work, without an intention to show it, because harm may be inflicted upon them by concealing [the face and hands] upon exertion and work. In this case, the exception would also be in accordance with the explanation of Ibn ‘Abbas (Allah be pleased with him) which is the face and hands may appear due to a need, and this does not contradict the statement of ‘Abdullah Ibn Mas’ud (Allah be pleased with him). I say: and this meaning is supported by what Ibn Kathir said in his explanation of His statement Most High, ‘they should not display their ornaments except what appear thereof’, ‘i.e. they should not reveal any part of their adornment to foreign men except what they are unable to conceal.’” The upshot is that a woman is commanded in the Noble Qur’an to stay in her house and not emerge except when there is a need. Moreover, if she were to emerge due to a need, then she is commanded to conceal the face by donning the jilbab or burqa’ and in [a manner] that she does not unveil her face. Yes, there are two situations that are exceptions to this: first, the situation of needing to show the face because concealing it will inflict harm upon her as in a [large] crowd or for another need like providing testimony. Second, her face becomes exposed unintentionally during exertion and work. Men are commanded in these two situations to lower their gaze. And Allah Most High knows best. Takmilah Fath al-Mulhim, vol. 4, pp. 225-234 deoband.org

We cannot just open the Qur’an and start interpreting it as if we are starting on ground zero. By Khalid Baig The Qur’an is the living miracle of Prophet Muhammad . From beginning till end it contains nothing but the Word of Allah as revealed to Prophet Muhammad , through angel Jibreel (Gabriel) alayhis-salam. It tells us where we are coming from and where we are going. It tells us what will happen after death. It shows the Straight Path that will lead to the place of eternal bliss called Paradise. And it warns us about following the crooked paths that lead to the place of eternal doom called Hell. It gives moral code for individuals as well as states. It gives the Law or Shariah for them as well. It addresses both the heart and the intellect. It educates; it inspires; it heals. It shows the Path and it gives us the energy and motivation to follow it. No one can go wrong who makes it his guide. No one can succeed who ignores its guidance. The companions were the first group of people who followed it as it must be followed. They were transformed from being the lowest of the low to being the highest of the high. They established personal standards of piety and virtue that no other group of people since then can match. They established a society based on justice, fairness and goodness that no other society can match. The Qur’an is guidance for all humanity but not everyone who reads it will get guidance from it. Qur’an reserves its guidance for those who sincerely seek it and approach it in the proper way and the right attitude. “Then came their successors who deserted this Qur’an,” says Shaikh Yusuf Qardawi in his book “Kaifa nata’amal ma’al Qur’an-ul-Azeem” (How Should We Interact With the Great Qur’an). “They preserved its words but lost its injunctions. They understood it poorly. They did not put first what this Book puts first. They did not put last what this Book puts last. They did not give eminence to what this Book gives eminence to. They did not belittle what this Book belittles… There is no way for deliverance of this Ummah from its loss, backwardness and ruin except by turning back to this Qur’an. We must make this Qur’an as the guide and the leader (to find our way out of our current misery).” This turning back to the Qur’an requires many steps. We must learn to read it in it’s original Arabic and we must teach our children to do the same. This learning to read is part of the knowledge referred to in the oft-quoted Hadith that specifies that seeking knowledge is a duty of every Muslim male and female. We should memorize it as much as possible. We must recite it regularly. Not a day should go by in our life in which we forget to read the Qur’an. We must understand its message and ponder over its teachings. We must mold our life based on its commands. We must invite the entire humanity to the path of the Qur’an. The Qur’an is guidance for all humanity but not everyone who reads it will get guidance from it. Qur’an reserves its guidance for those who sincerely seek it and approach it in the proper way and the right attitude. Many who have ignored these basic requirements have gone astray in their study of the Qur’an. Interpreting the Qur’an requires expertise in several areas. First, one must have a firm command over classical Arabic language including its vocabulary, grammar, metaphors, and idioms. Second, one must know the history of the Qur’an including where and when a verse was revealed; what other verses deal with the same subject; which of those, if any, supercede others. We must remember that the Qur’an is the first resource for its own interpretation. Third, one must have good command over the Hadith literature, as it was the Prophet’s job to explain the Qur’an to us and no other interpretation of a Qur’anic verse is acceptable in the presence of an authentic Hadith that explains it. Fourth, one must have knowledge of the comments of the Companions and their successors. After Qur’an and Hadith, they are the third most important resource in interpreting the Qur’an. Fifth, one must have knowledge of the rich tafseer literature produced by the most reputed scholars of this Ummah. Sixth, one must have sound knowledge of Shariah since no interpretation of the Qur’an is acceptable that violates accepted Shariah principles. Seventh, one must be leading a life of taqwa and piety, as the Qur’an does not open doors to its understanding on those who are not serious in following it. We cannot just open the Qur’an and start interpreting it as if we are starting on ground zero. Anyone taking this road must be reminded of this grave warning: Sayyidna Abdullah bin Abbas, Radi-Allahu anhu, reported that Prophet Muhammad said, “Whoever says something in interpreting the Qur’an based on his own opinion should find his place in the Fire.” [Tirmidhi Hadith No. 4023] Unfortunately, today a lot of well meaning people are doing just this. They start, say, a Qur’anic study group, and start giving lectures on Qur’an. If the person is a good speaker, he might also get warm reception from an audience that confuses eloquence with scholarship. Soon, they start giving expert opinions about Shariah and Qur’an without having even the minimum qualification for it. Many a time, the audience participates equally excitedly, discussing the Words of Allah and delicate issues of Shariah with the same assumed expertise that is normally reserved for discussion of latest current affairs. This casual attitude must be contrasted with that of the Companions. They not only new the language of the Qur’an better then anyone else, they were witnesses to its very revelation. Yet, they did not dare interpret it without first learning it, verse by verse, from Prophet Muhammad himself. And even then they exercised extreme caution in making comments about the Qur’an. Sayyidna Abu Bakr, Radi-Allahu anhu, said: ”Which land will give me protection and which sky will give me cover if I say something in interpreting the Qur’an without knowledge.” Similarly, Yazid bin Yazid reports: ”We used to ask Sayyidna Saeed bin Al-Musayeb, Radi-Allahu anhu, regarding Halal and Haram. And he was the most knowledgeable person regarding it. But whenever we asked him to give tafsir for a verse he would keep quite as if he had not heard us.” They knew that Qur’an declares that is has been made easy for remembrance, but they did not misinterpret it as a license to give personal opinions in areas of belief or law. Their caution stemmed from their realization that to say that a verse means such and such, is to attribute a statement to Allah! It is our duty to study the Qur’an. But the only proper way of doing it is by seeking a reliable Tafsir and/or a qualified teacher. albalagh

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Every child born comes with a definite ending; death is an inevitable phenomenon for every birth, rather for every creation. Allāh ta‘ālā mentions in the Qur’ān, “Everything is going to perish except His Face (His Being).” (28:88) This phenomenon makes the world a temporary abode, a transitory station, one from where each one of us will depart some day or the other. ‘Every soul has to taste death…’ (3:185) Whilst living through this transitory period, we need to come to realities with the characteristics of this place and our objectives. Three Abodes Allāh ta‘ālā has created three abodes: the world, Jannah and Jahannam. Jannah is a place where there is no sign of adversity, difficulty grief or sorrow; there is only happiness and joy. In contrast, Jahannam is the place where one will not experience an iota of peace, joy, happiness or comfort; the dweller will at every breath experience only grief, sorrow and pain. The world is a place where one faces both conditions of adversity and privilege. He experiences good and bad times, hardships and ease, happiness and grief. The world in fact, is the place for test, and the former two are the places of result. Our Objective Our ultimate objective in this world is acquiring the Happiness and Pleasure of Allāh which manifests with our submission and obedience to His every command, and abstinence from every prohibition. Allāh ta‘ālā says: I did not create the Jinn and the human beings except for the purpose that they should worship Me. (51:56) O people! Worship your Lord who created you and those before you, so that you may become God-fearing. (2:21) This obedience and submission is tested by the ever changing conditions we face whilst living in the world; happiness suddenly becomes sadness; joy turns into sorrow; peace becomes chaos and turmoil; laughter changes into crying. Allāh ta‘ālā says: So that He might test you as to who among you is better in deed. (11:7) …The One who created death and life, so that He may test you as to which of you is better in his deeds. And He is the All-Mighty, the Most-Forgiving (67:2) In every condition, our obedience and submission is tested with sabr and shukr (patience and gratitude). Naturally, happiness and sadness are the only two conditions one experiences in life and hence sabr and shukr are two tests. Consequently, it is inevitable that we will face, at some point, a test of sabr. The Test of Patience The coming of adverse conditions is definite; no one can claim that he has never faced a situation of adversity and he has only lived a life of ease and comfort. Allāh ta‘ālā states, “Surely We will test you with a bit of fear and hunger, and loss in wealth and lives and fruits, and give good tidings to the patient.” (2:155) There will be tests of different kinds. Some may experience fear; fear of one’s life, fear upon one’s family, fear from enemies, fear of war etc. For others it maybe an experience of poverty in various shapes and forms; financial market crashes, unemployment, loss of wealth, bankruptcy etc. Some may face scenarios of family loss; death of close ones, children dying in tender age, still-born births or events where families are lost. For some, the test of patience is light; for some it is intense; everything evolves around the Wisdom of Allāh. Therefore, the one afflicted with a situation of adversity is being tested with sabr, and so should take on board the following points: 1. Sabr - A speciality of a Mu’min A test is given upon a claim. When a person claims to have completed a course, he is tested. When a person claims to have completed the medicine course, he will be tested for competency. Likewise, we have claimed to be believers of Allāh, lovers of Allāh, worshippers of Allāh. Hence, our claim cannot go without a test. It should not be a matter of surprise that non-believers are not tested; they have no claim to be tested upon. Allāh ta‘ālā says: Do people think that they will be left (at ease) only on their saying, ‘We believe’, and will not be put to any test? (29:2) Do you think that you will enter Paradise while you have not yet been visited by (difficult) circumstances like those that were faced by the people who passed away before you? They were afflicted by hardship and suffering, and were so shaken down that the prophet, and those who believed with him, started saying, ‘When (will come) the help of Allāh?’ (Then, they were comforted by the Prophet who said to them) ‘Behold, the help of Allāh is near.’ (2:214) The believers are the claimers; hence they will be tested with sabr. Non-believers are given respite, and when their time will lapse they only have doom to face. Rasūlullāh sallallāhu ‘alayhi wasallam describes the believers with a plant that sways with the wind and the non-believers with a Cedar tree. The tree does not sway with the winds and withholds, however when an extremely strong wind blows, it is uprooted, never to get up again. (At-Tirmidhī) The plant sways left to right; it may even flatten out to the ground, but will not uproot in the most adverse conditions. When conditions mellow out, it will once again become upright. Similar is the believer and a non-believer. The winds of difficulties will make the believer sway left and right, and afflictions and difficulties will frequent, but he/she will always come up again and succeed, whereas the non-believer will remain upright and enjoy life, but when Allāh’s Wrath descends, he/she will be uprooted and will never be able to stand up again. Hence, an adverse condition followed by steadfastness with patience is a positive sign of true Faith. 2. Become a Sābir (a patient person) The description of the patient has been described by Allāh ta‘ālā as, “Who, when a suffering visits them, say, ‘We certainly belong to Allāh, and to Him we are bound to return.’” (2:156) The essence of this is that they have no complaints in their hearts and minds; rather they turn solely to Allāh and regard every situation to be from Allāh. Every person, at some point, comes to terms with their situation, be it after a few days, a week, or a month. Why not attain the title of Sābir by exercising patience from the very onset? Rasūlullāh sallallāhu ‘alayhi wasallam states, “The (real) patience is at the first instant of grief.” (Al-Bukhārī) 3. Glad tidings for a Sābir In adverse conditions, a believer will definitely succeed because of his Faith in Allāh, and therefore Allāh grants him the glad tidings: Surely We will test you with a bit of fear and hunger, and loss in wealth and lives and fruits, and give good tidings to the patient: those are the ones upon whom there are blessings from their Lord, and mercy as well; and those are the ones who are on the right path for the Hereafter. (2:155-6) In this verse, Allāh states that a Ṣābir gains three rewards: special mercies from Allāh, general mercies of Allāh and hidāyah. What great rewards for the patient! ‘Umar radhiyallāhu ‘anhu used to say, “How great are the ‘idlān, and how great is the ‘ilāwah!” (Al-Bukhārī) In those times, a traveller would carry his provisions in sacks tied to the sides of his conveyance and a bundle in his lap. ‘Idlān are the sacks which are tied on either side of the conveyance, and ‘ilāwah is the bundle one places in his lap. A traveller having all three sacks full would be regarded as one with a lot of provisions, and hence ‘Umar radhiyallāhu ‘anhu is describing the three rewards as ‘idlān and ‘ilāwah, denoting a patient person to have acquired a vast provision. Allāh states, “Certainly those who observe patience will be given their reward in full without measure.” (39:10) 4. Think positive Every grief and adversity has some form of positive aspect to it. It is only a person’s misfortune that he/she fails to perceive it. When afflicted with some form of predicament, one should think of the positive aspects instead of crying, wailing and moaning. Hereunder are some aspects one can think along: a. Think of the Wisdom of Allāh. Allāh mentions in the Qur’ān, “It could be that you dislike something, when it is good for you; and it could be that you like something when it is bad for you. Allāh knows, and you do not know.” (2:216) Only Allāh is the Knower of everything and He understands the wisdom behind our predicament. At times we regard an adversity to be a setback, a problem, and a loss. However, as time passes we begin to realise the great gain, opportunity, advantages and benefits we have actually attained as a result of the very adversity. To the extent that we find ourselves commenting, ‘The greatest event that happened for me was this... (the very adverse condition).’ b. Think of the spiritual benefits One aspect of spiritual benefits is the rewards one will attain. The other is the spirituality one attains from being patient. A person gains proximity to Allāh by way of Mujāhadah (spiritual struggle). This mujāhadah is of two types: voluntary and involuntary. The proximity to Allāh one attains from involuntary mujāhadah, cannot be attained through voluntary mujāhadah. Furthermore, from the involuntary mujāhdah, the proximity a person attains from the affliction of grief, cannot be attained from any other involuntary struggle or difficulty one is faced with. c. Think of the positive changes that have occurred in your Dīnī life, such as tawbah, the realisation of the temporary world, the heart becoming inclined towards Allāh, and the waking up from negligence with regards to Dīnī matters. d. In many situations, people feel sorry and sympathise with us, and begin to make du‘ā for us. This would not have been attained had a calamity not occurred. At times of adversity, the test of sabr is not confined to the one afflicted, rather it becomes a means of test for those around them. In such situations, everyone has a role to play. Therefore, when seeing a person in a difficult condition, we should keep in mind certain points, which I will discuss in the next issue inshā’allāh. © Riyāḍul Jannah (Volume 22 Issue 10)

“As the Prophet sallalahu alayhi wasallam was born in the month of Rabī‘ul Awwal it is only natural to have an inclination to read, study and speak about the sīrah of the Prophet sallalahu alayhi wasallam during this month. However, a sign of true love is that one constantly thinks of the Prophet sallalahu alayhi wasallam with similar devotion and love throughout the rest of the year also.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org