ummtaalib

A sheep is more alert than man. On hearing the call of the shepherd it stops grazing while man ignores the call of Allah for the sake of his desires." - Hasan Basri

SALAAT ON A JOURNEY 1. If a person travels for a few kilometres, no rule of the Shariah changes because of this journey. According to the Shariah, he will not be regarded as a musafir. He will have to do everything in the same way that he would have done at home. He will have to offer four rakaats for those salaats that are of four rakaats. If he is wearing leather socks, he can only make masah for twenty four hours and thereafter masah will not be permissible. 2. The person who sets out with the intention of travelling three manzils is regarded as a musafir in the Shariah. The moment he comes out of the boundaries of his town or city, he is a musafir according to the Shariah. As long as he moves around within the boundaries of his town or city, he will not be a musafir. If the railway station is within the boundaries of the town, it will fall under the rule of the town. If it is out of the boundaries, then upon reaching it, the person will be regarded as a musafir. 3. Three manzils means that most people who on foot, normally reach that place in three days. Presently, this is estimated at being approximately 77 kilometres. [ah: Jamiatul Mufteen South Africa had collectively ruled it to 78kms] 4. If a place is so far that when it is calculated according to the pace of a man or camel it is three manzils, but when calculated according to a hand-driven cart or a horse and cart, one could reach there in two days. Or, if one travels by train, one would reach there in a short space of time - then in all these cases the person will still be regarded as a musafir. 5. If a person is termed a musafir according to the Shariah, he has to offer two rakaats each for the zuhr, asr and esha salaats. As for the sunnah salaats, the rule is that if he is in a hurry, then apart from the sunnah of fajr salaat, it will be permissible for him to leave them out completely. There will be no sin in leaving them out. If he is not in a hurry and does not fear his companions leaving him behind, he should not leave the sunnahs out and should offer them completely. It is not permissible to reduce the number of rakaats (for sunnah salaats). 6. There is no reduction in the fajr, maghrib and witr salaats as well. He has to offer them completely as he normally does. 7. More than two rakaats should not be offered for the fard of zuhr, asr and esha salaats. To offer four rakaats is a sin just as it is a sin to offer six rakaats for the fard of zuhr salaat. 8. If a person mistakenly offers four rakaats, and he had sat down after the second rakaat and recited the at-tahiyyaat, then the first two rakaats will be regarded as fard and the other two rakaats as nafl. He will also have to make sajdah-e-sahw. But if he did not sit after the second rakaat, all four rakaats will become nafl and he will have to repeat his fard salaat. 9. If a person stopped at a place during the course of his journey, he will remain a musafir if he made the intention of staying at that place for less than fifteen days. He will have to continue offering two rakaats for the four rakaat salaats. But if he made the intention of staying there for fifteen days or more, he will no longer be a musafir. Thereafter if he changes his intention and decides to leave before fifteen days, even then he will not become a musafir and will have to offer all his salaats completely. When he leaves that place, he will become a musafir only if that place where he intends to go to is at a distance of about 77 kilometres. If that place is less than 77 kilometres away, he will not be a musafir. 10. A person left home with the intention of travelling 77 kilometres, but before leaving he also made this intention that he will stop over at a particular place for 15 days. He will not be regarded as a musafir. He will have to offer complete salaat throughout his journey. If on reaching that place he did not stay there for 15 days, he will still not be a musafir. 11. A person intends travelling 77 kilometres but his house falls within this distance - even then he will not be a musafir. 12. A woman left with the intention of travelling approximately 92 kilometres. However, the first half of the journey passed while she was in her haid. Even then she will not be a musafir. She will have to have a bath and offer the full four rakaats. However, if she became pure from her haid and there is still a distance of 77 kilometres or more to cover, or, when she left home she was pure and got her haid in the course of the journey, then she will be a musafir and will have to offer her salaat as a musafir. 13. While offering his salaat, a person made the intention of staying for 15 days. He will no longer remain a musafir and will have to offer this very salaat completely. 14. A person stopped at a particular place for two or three days, but due to certain circumstances he does not leave that place. Every day he makes the intention of leaving the following day or the next day, but does not leave. In this way, he stays at that place for fifteen days, twenty days, a month or even more than that. But he never made the intention of staying there for fifteen days. He will remain a musafir irrespective of how many days he stays there. 15. A person left with the intention of travelling 77 kilometres but after travelling some distance, he changes his mind for some reason or the other and decides to return home. From the moment he makes the intention of returning, he will no longer be a musafir. 16. A woman is travelling with her husband. In the course of the journey, she will stop when he stops and will not stop for a longer period than that without him. In such a case, the intention of the husband will be taken into consideration. If the husband intends stopping at a place for 15 days, the wife will not be a musafir as well irrespective of whether she makes the intention of stopping or not. And if the husband intends staying for less than 15 days, she will also be a musafir. 17. A person travelled 77 kilometres and reached his home. He will not be a musafir irrespective of how long he stays there. If it is not his house and he made an intention of staying there for 15 days or more, then too he will not be a musafir. He will have to offer all his salaats completely. And if it is not his house nor does he intend staying there for 15 days, he will be a musafir even after reaching that place. He will have to offer two rakaats for all the four-rakaat fard salaats. 18. A person intends to stop over at several places during the course of his journey: 10 days here, 5 days there, 12 days at another place - but does not have the intention of stopping over anywhere for 15 days - he will still remain a musafir. 19. A person shifted from his home town and became a resident of another place and he has nothing to do with the first place. So now his former home town and any other place will be the same. If that former place of his falls on any journey of his and he intends staying there for a few days, he will remain a musafir. He will have to offer all his salaats as a musafir. 20. A person missed a few salaats of his while on a journey. Upon reaching home he will have to offer only two rakaats when making qada of zuhr, asr and esha salaats. If he misses any salaat such as zuhr before embarking on a journey, and makes qada of it while on his journey, he will have to offer the full four rakaats. 21. After her wedding, a woman began living solely with her in-laws. So now her actual home will be that of her in-laws. If she travels 77 kilometres and goes to her parents home and does not intend staying there for more than 15 days, she will be a musafir. She will have to offer her salaats and keep her fasts according to the rules laid down for a musafir. But if she did not intend staying with her in-laws forever, then that place which was her former home will still be regarded as her original home. 22. A ship is sailing and salaat time has entered. Salaat will have to be offered in that moving ship. If one feels dizzy by standing, one should sit and offer one’s salaat. 23. The same rule applies to a moving train. That is, it is permissible to offer salaat in a moving train. If he feels dizzy by standing or fears that he will fall, he can sit and offer his salaat. 24. While offering salaat, the train turned and the direction of the qiblah also changed. The person will also have to turn in his salaat and face the qiblah. 25. If a woman wishes to travel 77 kilometres or more, then as long as she does not have a mahram from among the males or her husband, it will not be permissible for her to travel. It is a major sin to travel without a mahram. It is not good to even travel less than 77 kilometres without a mahram. Prohibition in regard to this has also been mentioned in the Hadith. 26. It is also not permissible to travel with that mahram who does not fear Allah and His Rasul sallallahu alayhi wa sallam and does not conform to the Shariah. 27. A woman is travelling on a carriage or ox-wagon and salaat time enters. She should get off and offer her salaat in a secluded place. Similarly, if she cannot make her wudu on the carriage, she should get off and make her wudu in a concealed place. If she does not have her head-covering (burqah) with her, she should wrap herself properly with a sheet or something and then get off and offer her salaat. To make very strict purdah whereby she misses her salaat, is haraam. The ruling of the Shariah should be given preference to everything. Even in purdah, the limit which has been specified by the Shariah has to be maintained. To go beyond the limit of the Shariah and to transgress the laws of Allah is a sign of stupidity and immaturity. However, to be unnecessarily negligent in the matter of purdah is also shameful and sinful. 28. If she is so sick that she has to sit and offer her salaat, even then it will not be permissible to offer salaat in a moving ox-wagon. If the ox-wagon is at a standstill, but it is resting on the shoulders of the oxen - even then it will not be permissible to offer salaat on it. The oxen will have to be removed and then salaat offered. The same rule applies to a carriage, i.e. as long as the horse is not separated from the carriage, salaat in it will not be permissible. 29. If a person is excused from standing and offering salaat, it is permissible for him to offer it sitting down even while he is in a carry couch or palanquin. But this will only be permissible if the carry couch or palanquin is placed on the ground. It will not be permissible to offer salaat if it is still resting on the shoulders of those carrying it. 30. If a person fears for his life or possessions by getting off a camel or ox, his salaat will be valid without getting off. 31. A person makes an intention of staying for 15 days at two different places, and the distance between the two places is such that the adhaan of one place cannot be heard at the other place. For example, he intends staying for 10 days in Makkah and 5 days in Mina which is approximately 5 kilometres from Makkah. In such a case he will be a musafir. 32. If in the above mentioned mas'ala he intends spending the night at one place and the day at the other place, then that place where he spends the night will be regarded as his watan-e-iqaamat. It will not be permissible for him to shorten his salaat over here. As for the place where he intends spending the day, if it is at a distance of 77 kilometres from the first place, then by going there he will be a musafir. If it is less than that distance, he will not be a musafir. 33. If in the above mentioned mas'ala, both places are so close that each others adhaan can be heard, then both places will be regarded as one place. He will become a muqeem in both places by intending to stay there for 15 days. 34. A muqeem can follow an imam who is a musafir under any condition, irrespective of whether it is a salaat for that time or for a qada salaat. When the musafir imam completes his salaat, the muqeem muqtadi should stand up and complete his salaat. He should not make any qira'at, instead, he should remain silent. This is because he is regarded as a laahiq. Since this muqtadi is following this imam, the first qa'dah will also be fard on him. Once the musafir imam makes his salaam, it is mustahab for him to inform his followers that he is a musafir. And even better than this is to inform them before commencing with the salaat. 35. A musafir can also follow an imam who is a muqeem as long as it is within the time of that salaat. If the time has expired, then he can follow him for the fajr and maghrib salaats and not for the zuhr, asr, and esha salaats. This is because if the musafir will follow a muqeem, he will also follow the imam and offer the full four rakaats. And the first qa'dah of the imam will not be fard while his will be fard. In this way, the person offering fard salaat will actually be following one who is not offering a fard salaat. And this is not permissible. 36. If a musafir decides to become a muqeem while he is in his salaat, he will have to offer it completely and it will not be permissible for him to shorten his salaat. This is irrespective of whether he makes this intention in the beginning, middle or at the end - as long as it is made before making sajdah-e-sahw or the salaam. If he made this intention after sajdah-e-sahw or the salaam, this salaat will not be offered completely. If he makes this intention after the expiry of the time or while he is a laahiq, this intention of his will have no effect on this salaat. And if this salaat is going to be a four rakaat salaat, he will have to shorten it. Examples: (1) A musafir commenced zuhr salaat. After offering one rakaat, the time for that salaat expired. Thereafter he made the intention of becoming a muqeem. This intention will not have any effect on his salaat and he will have to shorten his salaat. (2) A certain musafir was a muqtadi of another musafir and became a laahiq. He then began offering the rakaats which he had missed. He then made the intention of becoming a muqeem. This intention of his will have no effect on this salaat of his. If this salaat is a four rakaat salaat, he will have to shorten it and offer only two rakaats. Original Article Source: Heavenly Ornaments by Ml. Ashraf Ali Thanvi ilmhub

Inspiring Tips to Memorize the Qur’an Mrs. Iffath Hasan, over 55 years old, is originally from Hyderabad, India. She first moved to Canada with her husband before settling down in Chicago, United States. The mother of two sons has not just memorized the Qur’an, but she also teaches young girls memorization of the Qur’an and the Arabic language at the Institute for Islamic Education in Chicago, Masha Allah! In this interview with Productive Muslimah and Rayhaanah Omar, we talked about how she was inspired to become a Hafidhah. She also shares productive tips that help one stay focused on the goal of memorizing the Qur’an. We hope she inspires you too! Hafidhah Iffath, please tell us when and how did you begin memorizing the Qur’an?I memorized the Qur’an at the age of 37. Generally, during difficult situations in our lives, we happen to connect with Almighty Allah. So this was one of those situations that I was going through, and I really wanted Allah to answer my prayer. I would wake up for Tahajjud and make my heartfelt duas. With the barakah of Tahajjud, Allah granted me my wish. Then I said to myself ‘How can I stop performing Tahajjud, when it was through Tahajjud that Allah granted me my wish?’ Alhamdulillah I was able to continue my Tahajjud. After a couple of months, I felt that night after night I would only reciting the same few long surahs that I knew. So I felt I should memorize three or four juz for some variety in my Tahajjud, and that is how it all got started. Allah Almighty says in His holy book: “It may be that you dislike something that is good for you, and it may be that you like something that is bad for you. God knows and you do not know.” [Qur’an: Chapter 2, Verse 216] In my case, the disliked situation became a source two of the greatest blessings: Tahajjud and hifdh. Who inspired you during your memorization of Qur’an? I have a friend who is a Hafidhah. I always used to admire her, but I had never thought of ever memorizing the Qur’an myself. Then, when I got started she was there to help me, giving me ideas and tips on how to follow the process of memorization. Allah Almighty has promised His special help especially in the matters of deen: “As for those who struggle for Our sake, We will guide them in Our ways. For God is with those who do good” [Qur’an: Chapter 29, Verse 69]. How did you stay focused on your goal? First and foremost I thank Allah Most High from the bottom of my heart for everything. Even though it seems like we did something or we are doing something, it is only through Allah’s grace that we are able to do the things that we do. Secondly the only way to achieve something is to have a goal and seek Allah’s help and work towards achieving it until we get it. That seems to be the only reasonable approach to focus on. We need to have the firm belief that “with Allah’s help nothing is difficult, and without His help nothing is easy”. How did you manage your time? Everything will fall into place when we work towards a goal, which for believers, the goal is seeking Allah’s pleasure in every moment of our lives. When we are focused on achieving this goal, time management becomes easy. We will be able to keep track of time, we will realize that there is no room for haram or makruh things in our lives, and we will only want things that are mubah. Through this, we are also able to sort out important from unimportant, and that is the key to having the barakah in our time. We need to value our free time and make the most of it. Time is our life. When we waste time, we waste our lives. Realisation of the importance of time is very important. We should always remember that this is one of the first things we will be asked about on the Day of Judgment. How long did it take for you to complete the memorization? It took me one year to memorize the first ten juz. Until then, I had not thought of memorizing the whole Qur’an. At that point, I said to myself, ‘Allah has made it so easy for me, how can I stop now?’ Alhamdulillah, I was able to continue with more enthusiasm and was able to complete the hifdh in two years. What were the challenges that you faced during memorization?I had to fulfill my responsibilities as a wife and a mother of two, and run the household smoothly. I had to make the most of my time when I was by myself. People do ask me about how many hours I used to spend during the day for memorization. During the morning hours I had a few hours to myself, but even in between I used to make the most of whatever time I got. And the second challenge was my migraine headaches, which used to be quite frequent in those days. And once I fall sick, there is nothing I can do (i.e. I can’t memorize). Yet, that challenge in itself again became another blessing for me, because it made me really value my time, so I would try to make the most of it when I was not sick. I am sure Allah gave barakah in my time. What / whom motivates you daily?My motivation every single day comes to me through the realization of the great gift Allah has blessed me with. Every single day I weep, because I am out of words to express my gratitude for the best possible gift I am blessed with after iman. With this realisation it becomes easy to do my review every single day, because I know I can’t afford to lose it. Also, I just love doing it. In fact, I look forward to doing it everyday as soon as I possibly can. Let’s talk favourites. Please share with us your favourite: 1) Verse of Qur’an, 2) surah, and 3) Your best memory from the days of memorizing the Qur’an? My favourite verses are many, and one of them is: ‘Those who believe and whose hearts are satisfied by remembrance of God. Oh, it is by remembrance of God that hearts are satisfied!’ [Qur’an: Chapter 13, Verse 28]. My favorite surah is surah Al-Ikhlas [Qur’an: Chapter 112, Verses 1-4]. My best memories from the days of memorizing the Qur’an are two. One is when, after quietly doing it on my own without my husband knowing about it for a year, I told him that I had memorized ten juz. He was really happy for me. The second is during my second year, I was able to persuade my son to start memorizing. He was in eleventh grade at that time, we were both doing it together. And Masha Allah, he was able to complete his hifdh as well when he was in college. And also I was able to make my parents so happy through this! As a Qur’an teacher, how do you feel the challenges of past and present students differ? Masha Allah, I have come across students who are still very eager and anxious to memorize, While there are definitely more temptations to do all sorts of time-wasting things with modern technology, this same technology – when used for good – helps the students achieve their goal with much ease. My students benefit a lot through listening to different Huffadh with their iPods, mp3 players etc. What advise or learning resources would you offer/recommend to those currently memorizing Qur’an?My advice is, first and foremost, to turn to Allah for help and to do it for His pleasure with utmost ikhlas (sincerity). Then we need to commit ourselves just the way we commit for all the other things that we want to achieve in our lives. Finally, we also make the most of all the resources that are available on an individual basis. What advise would you present to those who have completed memorization of Qur’an? As we know this is a unique thing in itself, we need to make a life long commitment to review a portion of the Qur’an regularly every single day. That portion should be one seventh of the Qur’an. I call it a “seven day cycle”. No matter where we are, this shouldn’t get disturbed. And besides that, we should be able to recite a juz or so in our daily salahs. These two things have really helped me and I do emphasize on these when I am asked for advice. What are the different ways that can be used to motivate our sisters to memorize the Qur’an? First we need to fall in love with our Creator. This can be achieved through realizing all the blessings He has bestowed on us, the greatest of which is iman – the key to Jannah. He didn’t just create us, He also gave us a beautiful manual through which we are guided to lead a safe, secure, and peaceful life in this world of corruption and confusion. When Allah’s love becomes intense, it will be expressed through our connection with His Book. We will never have enough of it. We will recite it with love and reverence for this best possible gift for mankind. Then, we will also learn to focus on understanding it, and we will then live our lives in accordance with its teachings. When we are constantly living with the Qur’an in our daily lives, we have made a very strong connection with our Lord. We also know that this is the only book where, when we read one word of it, there are ten hasanat for every letter. How is it then that we will not want to recite it more and more? When this happens, the next stage will follow. We will have an urge to at least memorize some of it, that will In sha Allah lead us to memorizing all of it. We will do it because we want to and not because we have to. My advice to those who want to memorize but feel that they don’t have the time, is to get started even if it is just two lines a day and be consistent with it. Allah will give them barakah and they will be amazed on how much they are able to achieve just through being consistent with whatever little they are able to memorize. The key is doing with sincerity and consistency. Being on wudu (the believer’s weapon against Satan) all the time is a tremendous blessing. Through this we have a special connection with Allah Most High, and we don’t become an easy target for Satan. Also, we are able to reach out for the Qur’an whenever we have any free time. This will In sha Allah speed up the process of memorization. Please tell us more on your published work on “Qur’anic Language Made Easy”?Alhamdulillah I was able to learn the Arabic language with the basic grammar to understand the Qur’an around the same time when I was memorizing the Qur’an. Later on when I started teaching, I didn’t have a textbook. I was teaching from the notes that I took from my teachers. Some of my students at the end of their course insisted that I should get my notes published so that others can also benefit from it. Alhamdulillah I hear that, Masha Allah, more and more people are using “Qur’anic Language Made Easy”. It is basically written for non-Arabic speaking students. This book will In sha Allah be a good start for those who want to learn the basic grammar on their own and who are fluent with their recitation of the Qur’an. What traits or character makes one a Productive Muslimah?A Productive Muslimah is one who takes pride in being a muslimah. She is focused on preaching Islam through her own practice. She loves Allah, her focus in life is Allah’s pleasure, and she loves to do things that bring her closer to her Creator and Sustainer. Her main concern is her success in the akhirah, thus she makes the most of this world as a means to achieve that success. Her iman is reflected through her outward appearance and mannerism, which is a complete submission to the shari’ah. She lives a simple life that takes care of her needs and instead of going after her wants. She has a heart free of love for this world, free of love of leadership, free of bad opinions about others, free of grudges, malice, rancour, greed, envy and all other evil traits. Her tongue is not engaged in haram or vain talk, she thinks before she speaks, she controls her anger. She is a humble person; her goal is to be a better person every day of her life. She doesn’t hesitate to admit when she is wrong and is quick in correcting her wrongs/faults when she sees them. She is neither stingy nor a spendthrift, but she loves to spend generously for those things which will bring her closer to her Creator. Her heart is clean and pure, filled with love and reverence for her Creator: love, compassion, kindness, and forgiveness for the creation. She is full of gratitude for every single blessing, especially for the spiritual blessings, and she is always striving to progress spiritually. She has complete trust and reliance in Allah, and when she goes through difficult or disliked situations, she knows there is good in it for her – both in this world and the next. She loves to be in the company of saliheen (righteous slaves of Allah). She strives to keep her promises and commitments. She is soft spoken but firm in her words and works. She always strives to be a part of solution and not a part of problem. She shows beautiful patience during difficult times, for she realizes things could have been worse, and that these are tests from Allah Who can be called upon and He will answer the duas. And she also has the certainty that, “Indeed, with hardship, there will be ease” [Qur’an: Chapter 94, Verse 6]. She is a living proof of what a muslimah should be, and all this with the utmost sincerity to please her Almighty Lord. Do you have any final words of advice to Productive Muslimah fans? My advice to myself and to everyone is to rejoice in being a Muslim/Muslimah; that we be a true Muslim in deeds and not just in words, for we know the literal meaning of Muslim is “one who submits to Allah’s will and His commands”. We shouldn’t take things for granted. We should take everything with gratitude, for Allah promises us increase for the things that we show gratitude for. We also need to reflect upon the meaning of gratitude, which is to use Allah’s blessings (which include our time, health, sight, hearing, speech, all the latest technology and all other countless blessings) only for the things that He is pleased with. Our gratitude should be even more for the spiritual favours. The best way to show gratitude for them is to know that these are gifts from Allah Most High for which we have no words to express our thanks. Last but not least, we need to be focused on our goal, which is our akhirah. To achieve our goal, we need to be in the company of those who have achieved this focus or are working for it, as we know that the company one keeps has the greatest impact on a person’s life.

1) Recite the following three times each after Fajr and Maghrib. The Prophet salallahu alayhi wasallam has said it will safeguard and suffice one from everything else. (Tirmidhi)[1] قُلْ هُوَ اللَّهُ أَحَدٌ (1) اللَّهُ الصَّمَدُ (2) لَمْ يَلِدْ وَلَمْ يُولَدْ (3) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (4) قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (1) مِنْ شَرِّ مَا خَلَقَ (2) وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ (3) وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (4) وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ (5) قُلْ أَعُوذُ بِرَبِّ النَّاسِ (1) مَلِكِ النَّاسِ (2) إِلَهِ النَّاسِ (3) مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (4) الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ (5) مِنَ الْجِنَّةِ وَالنَّاسِ (6) 2) Recite three times the following. Once a sahabi radhiallahu anhu was bit at night by a scorpion. He came to the Prophet salallahu alayhi wasallam and told him. The Prophet replied if you would have recited the following, nothing would’ve harmed you. (Sahih Muslim)[2] أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ 3) Whoever recites the following three times after Fajr and Maghrib salah, no harm will come to him (Sunan al-Tirmidhi)[3]: بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ، وَهُوَ السَّمِيعُ العَلِيم 4) Whoever recites the following after Fajr and Maghrib and thereafter passes away in the day or night, will be granted entry to Paradise (Sahih al-Bukhari)[4]: اللَّهُمَّ أَنْتَ رَبِّي لاَ إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ 5) The Prophet salallahu alayhi wasallam has said that Allah will most definitely please that person on the day of judgement who recites the following morning and evening: (Sunan al-Tirmidhi)[5] رَضِيتُ بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا 6) Whoever recites the following at night, he will be saved from all misfortunes during the night, from Shaytān and will make up for him missing the Tahajjud prayer[6]: (Sahih al-Bukhari)[7] آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ (285) لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (286) 7) Whoever recites the following will be protected from every magician, sorcerer, shaytan and the jealousy of the jealous person (Al-Tabarani)[8]: In the morning: أَصْبَحْنَا وأَصْبَحَ الْمُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ، أَعُوذُ بِاللَّهِ الَّذِي يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ، مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ In the evening: أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ، أَعُوذُ بِاللَّهِ الَّذِي يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ، مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأ 8) Whoever recites the following seven times in the morning and evening, Allah will save him from all his worries in this world and the hereafter (Ibn al-Sunni Amal al-Yawm wa al-Laylah)[9]: حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ، عَلَيْهِ تَوَكَّلْتُ، وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، 9) Whoever recites the following ten times, Allah will give him ten good deeds, ten sins will be forgiven, he will get the reward of freeing a slave from the children of Ismail alayhis salaam and Allah will protect him from Shaytan (Sunan Ibn Majah)[10]: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ 10) Whoever recites the following has thanked Allah for the blessings of that day (Sunan al-Nasa’i)[11]: اللهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ، فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ 11) Whoever recites the following every morning, his health, family and wealth will be safeguarded (Ibn al-Sunni Amal al-Yawm wa al-Laylah)[12]: بِسْمِ الله عَلَى نفْسِي وَأَهْلِي وَمَالِي 12) By virtue of reading the following before sleeping, Allah will remove any anxiety and uneasiness one may feel. (Musnad Ahmad)[13] بِسْمِ اللَّهِ، أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ، مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ، وَأَنْ يَحْضُرُونِ [1] عَنْ أَبِي سَعِيدٍ البَرَّادِ، عَنْ مُعَاذِ بْنِ عَبْدِ اللَّهِ بْنِ خُبَيْبٍ، عَنْ أَبِيهِ، قَالَ: خَرَجْنَا فِي لَيْلَةٍ مَطِيرَةٍ وَظُلْمَةٍ شَدِيدَةٍ نَطْلُبُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي لَنَا، قَالَ: فَأَدْرَكْتُهُ، فَقَالَ: «قُلْ فَلَمْ أَقُلْ شَيْئًا، ثُمَّ قَالَ: «قُلْ»، فَلَمْ أَقُلْ شَيْئًا، قَالَ: «قُلْ»، فَقُلْتُ، مَا أَقُولُ؟ قَالَ: ” قُلْ: قُلْ هُوَ اللَّهُ أَحَدٌ، وَالمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَتُصْبِحُ ثَلَاثَ مَرَّاتٍ تَكْفِيكَ مِنْ كُلِّ شَيْءٍ “: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الوَجْهِ وَأَبُو سَعِيدٍ البَرَّادُ هُوَ: أَسِيدُ بْنُ أَبِي أَسِيدٍ (رواه الترمذي رقم الحديث 3575) [2] عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللهِ مَا لَقِيتُ مِنْ عَقْرَبٍ لَدَغَتْنِي الْبَارِحَةَ، قَالَ: ” أَمَا لَوْ قُلْتَ، حِينَ أَمْسَيْتَ: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ، لَمْ تَضُرَّكَ “، (صحيح مسلم رقم الحديث 2709) [3] عَنْ أَبَانَ بْنِ عُثْمَانَ، قَالَ: سَمِعْتُ عُثْمَانَ بْنَ عَفَّانَ، يَقُولُ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا مِنْ عَبْدٍ يَقُولُ فِي صَبَاحِ كُلِّ يَوْمٍ وَمَسَاءِ كُلِّ لَيْلَةٍ: بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ، وَهُوَ السَّمِيعُ العَلِيمُ ثَلاَثَ مَرَّاتٍ، فَيَضُرَّهُ شَيْءٌ وَكَانَ أَبَانُ، قَدْ أَصَابَهُ طَرَفُ فَالِجٍ، فَجَعَلَ الرَّجُلُ يَنْظُرُ إِلَيْهِ، فَقَالَ لَهُ أَبَانُ: مَا تَنْظُرُ؟ أَمَا إِنَّ الحَدِيثَ كَمَا حَدَّثْتُكَ، وَلَكِنِّي لَمْ أَقُلْهُ يَوْمَئِذٍ لِيُمْضِيَ اللَّهُ عَلَيَّ قَدَرَهُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ. (سنن الترمذي رقم الحديث 3388) [4] عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” سَيِّدُ الِاسْتِغْفَارِ أَنْ تَقُولَ: اللَّهُمَّ أَنْتَ رَبِّي لاَ إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ ” قَالَ: «وَمَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنًا بِهَا، فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ، فَهُوَ مِنْ أَهْلِ الجَنَّةِ، وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهُوَ مُوقِنٌ بِهَا، فَمَاتَ قَبْلَ أَنْ يُصْبِحَ، فَهُوَ مِنْ أَهْلِ الجَنَّةِ» (صحيح البخاري رقم الحديث 6306) [5] عَنْ ثَوْبَانَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” مَنْ قَالَ حِينَ يُمْسِي: رَضِيتُ بِاللَّهِ رَبًّا، وَبِالإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا، كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُرْضِيَهُ “: «هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الوَجْهِ» (سنن الترمذي رقم الحديث 3389) قال الترمذي هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ وقال الحافظ :هذا حديث حسن، أخرجه الترمذي عن أبي سعيد الأشج عن عقبة بن خالد عن أبي سعد البقال. (نتائج الأفكار ج 2 ص 371 دار ابن كثير) [6] قِيلَ مَعْنَاهُ كَفَتَاهُ مِنْ قِيَامِ اللَّيْلِ وَقِيلَ مِنَ الشَّيْطَانِ وَقِيلَ مِنَ الْآفَاتِ وَيَحْتَمِلُ مِنَ الجميع (شرح النووي ج 6 ص 91 دار إحياء التراث العربي) [7] عَنْ أَبِي مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ قَرَأَ بِالْآيَتَيْنِ مِنْ آخِرِ سُورَةِ البَقَرَةِ فِي لَيْلَةٍ كَفَتَاهُ»، (البخاري رقم الحديث 5009) [8] عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: قَالَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” «أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ، أَعُوذُ بِاللَّهِ الَّذِي يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ، مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ، مَنْ قَالَهُنَّ عُصِمَ مِنْ كُلِّ سَاحِرٍ وَكَاهِنٍ وَشَيْطَانٍ وَحَاسِدٍ» “. رَوَاهُ الطَّبَرَانِيُّ فِي الْأَوْسَطِ، وَرِجَالُهُ ثِقَاتٌ، وَفِي بَعْضِهِمْ خِلَافٌ.(مجمع الزوائد ج 10 ص 119 مكتبة القدسي) [9] حَدَّثَنَا مُدْرِكُ بْنُ سَعْدٍ أَبُو سَعْدٍ، قَالَ: سَمِعْتُ يُونُسَ بْنَ حَلْبَسٍ، يَقُولُ: سَمِعْتُ أُمَّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ، رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” مَنْ قَالَ فِي كُلِّ يَوْمٍ حِينَ يُصْبِحُ وَحِينَ يُمْسِي: حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ، عَلَيْهِ تَوَكَّلْتُ، وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، سَبْعَ مَرَّاتٍ، كَفَاهُ اللَّهُ عَزَّ وَجَلَّ هَمَّهُ مِنْ أَمْرِ الدُّنْيَا وَالْآخِرَةِ ” (عمل اليوم والليلة ص 67 دار القبلة للثقافة الإسلامية ومؤسسة علوم القرآن) قال الشيخ شعيب الارناؤوط في تعليقه على زاد المعاد “سنده صحيح” (زاد المعاد ج 2 ص 342 مؤسسة الرسالة) [10] عَنْ أَبِي عَيَّاشٍ الزُّرَقِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ قَالَ حِينَ يُصْبِحُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، كَانَ لَهُ عَدْلَ رَقَبَةٍ مِنْ وَلَدِ إِسْمَاعِيلَ، وَحُطَّ عَنْهُ عَشْرُ خَطِيئَاتٍ، وَرُفِعَ لَهُ عَشْرُ دَرَجَاتٍ، وَكَانَ فِي حِرْزٍ مِنَ الشَّيْطَانِ حَتَّى يُمْسِيَ، وَإِذَا أَمْسَى فَمِثْلُ ذَلِكَ حَتَّى يُصْبِحَ» قَالَ: فَرَأَى رَجُلٌ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيمَا يَرَى النَّائِمُ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّ أَبَا عَيَّاشٍ يَرْوِي عَنْكَ كَذَا وَكَذَا، فَقَالَ: «صَدَقَ أَبُو عَيَّاشٍ» (رواه ابن ماجه رقم الحديث 3867) قال الشيخ شعيب الارناؤوط في تعليقه على زاد المعاد “إسناده صحيح” (زاد المعاد ج 2 ص 342 مؤسسة الرسالة) [11] عَنِ ابْنِ غَنَّامٍ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: ” مَنْ قَالَ حِينَ يُصْبِحُ: اللهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ، فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ، إِلَّا أَدَّى شُكْرَ ذَلِكَ الْيَوْمِ ” (السنن الكبرى ج 9 ص 8 مؤسسة الرسالة) وقال الحافظ: هذا حديث حسن (نتائج الأفكار ج 2 ص 380 دار ابن كثير) [12] عَنِ ابْنِ عَبَّاسٍ، رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَجُلًا، شَكَا إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ يُصِيبُهُ الْآفَاتُ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” قُلْ إِذَا أَصْبَحْتَ: بِسْمِ اللَّهِ عَلَى نَفْسِي وَأَهْلِي وَمَالِي، فَإِنَّهُ لَا يَذْهَبُ لَكَ شَيْءٌ ” فَقَالَهُنَّ الرَّجُلُ؛ فَذَهَبَتْ عَنْهُ الْآفَاتُ (عمل اليوم والليلة لابن السني رقم الحديث 51) وقال الحافظ : قوله: (وروينا فيه بإسناد ضعيف عن ابن عباس أن رجلاً شكا إلى رسول الله صلى الله عليه وسلم أنه تصيبه الآفات، فقال له رسول الله صلى الله عليه وسلم: ((قل إذا أصبحت بسم الله على نفسي وأهلي ومالي، فإنه لا يذهب لك شيءٌ)) فقالهن الرجل فذهبت عنه الآفات). أخرجه ابن السني عن ابن زيدان -وهو عبد الله أحد الحفاظ-، عن أبي كريب -وهو محمد بن العلاء من شيوخ الشيخين- عن زيد بن الحباب -وهو من رجال مسلم- عن سفيان -وهو الثوري- عن رجل عن مجاهد عن ابن عباس. فليس في السند من ينظر في حاله غير الرجل المبهم، وأظنه ليث بن أبي سليم، فإنه معروف بالرواية عن مجاهد، والثوري مكثر عنه. (نتائج الأفكار ج 2 ص 410 دار ابن كثير) [13] وَقَالَ مُسَدَّدٌ: ثَنَا يَحْيَى، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حِبَّانَ: “أَنَّ الْوَلِيدَ بْنَ الْوَلِيدِ شَكَا إِلَى النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – حَدِيثَ نَفْسٍ وَجَدَهُ، فَقَالَ: إِذَا أَتَيْتَ فِرَاشَكَ فَقُلْ: أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ، ومن همزات الشياطين وأن يحضرون، فو الذي نَفْسِي بِيَدِهِ لَا يَضُرُّكَ شَيْءٌ حَتَّى تُصْبِحَ، وبالحري أن لا يقربك”. رَوَاهُ أَحْمَدُ بْنُ حَنْبَلٍ: ثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، ثَنَا شُعْبَةُ، ثَنَا يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حِبَّانَ، عَنْ الْوَلِيدِ بْنِ الْوَلِيدِ أَنَّهُ قَالَ: “يَا رَسُولَ اللَّهِ، إِنِّي أَجِدُ وَحْشَةً. قَالَ: إِذَا أَوَيْتَ إلى فراشك … ” فذكره. هذا حديث رجاله ثقات. (إتحاف الخيرة المهرة بزوائد المسانيد العشرة ج 6 ص 402 دار الوطن للنشر) Darul Fiqh

It is to you, the Cultivator of Generations, Producer of Great Men. I will point out in it some of what Islam requires of the individual and the society concerning the rights of women ….. 1. Have you seen the Jewel? Why is it that the people love it while it is simply a piece of stone? It is because it is not so easy to see it, nor can you touch it except by paying an exorbitant price. Similar is the case of the woman – it is forbidden for a man to see her or touch her, in order that he does not dishonour her. She is like an untouched (pure) jewel, which is affected by the least touch. 2. Have you seen how a rose wilts, withers, and loses it luster and beauty if it is touched too much. Likewise, the woman is not allowed to be touched except by one in a lawful relationship of marriage. And whoever attempts to touch her – unlawfully – will earn a severe punishment or death. 3. Do you know the punishment for one who violates the marriage trust and cheats on his wife? The penalty is death, since he has fallen short in regards to the jewel which is with him, in addition to transgressing the rights of others. 4. Have you seen a jewel searching for a person (to possess it)? The same is the case of the women, like a precious jewel, she is the one who is sought out, not the seeker. It is incumbent upon the man to seek her hand. And if she agrees to marry him, then he will present to her a marriage dowry and something from his wealth. 5. Consider the Ruler or Head of State – if every one were able to speak to him directly and sit in his presence, he wouldn’t be held in awe, nor possess the same prestige and status amongst the people that he has. Similarly, the woman is like a noble Queen. It is not the right of every person to speak to her directly or sit in her presence; this is something allowed to the select few. 6. The Supreme Being has created the male strong of body in order that he may go out and earn his livelihood, even in difficult circumstances. This is so that he may serve the women and children of his family. As for the woman, she has been created gentle, soft and sensitive, so that she may cultivate the future generations. The man goes out and works with the natural elements, while the woman deals with the human being (raising the children). 7. What do you think would happen if a lion and gazelle were placed together in one place? Is it possible for them to co-exist? Obviously not! Likewise, it is of necessity that the man be separated from the woman, in the interest of the woman. She is beautiful, attractive and weak. Hence, the strong will overcome her and devour her and violate her chastity – even if she were not willing. 8. The woman who performs work equal to the work of a man is entitled to – and is given – the same salary as the man. 9. The woman is allowed to work but is not burdened to do earn the daily livelihood of the family. 10. The woman – like man – is addressed in the divine revelation with responsibilities for which she – like man – is equally rewarded. 11. The woman is excused from certain religious ceremonies and obligations during her post-child birth and menstrual periods, since these conditions are a cause of weakness and hence, she is in need of rest and relaxation. 12. If a woman dies while giving birth to a child, she is rewarded with the highest station in Paradise. 13. The person who is killed while defending his mother, wife, daughter or sister will be rewarded with the highest station in Paradise. 14. It is permissible for a woman to seek a separation from her husband if he has failed to fulfill her marital rights. 15. Is there anything more valuable to the human being than his life? Indeed, the honour and dignity of women is more valuable, precious and important to the Muslim than his own life. 16. It is permissible for the woman to remarry – whomever she desires – if he is divorced from her husband or widowed. 17. If a woman possesses wealth, she is free to use it in any lawful way, without permission of anyone [father, husband or others]. 18. The woman has the right to the inheritance of her relative – at the time of his death – even if he does not desire that she receive it. 19. It is obligatory upon the man to spend his wealth for the maintenance – housing, food, etc. – of those under his care including his mother, wife or daughter, even if he doesn’t desire to do so. 20. The mother has been given preference over the father – three times over – concerning their right to kindness and benevolence from their children. 22. Whoever truly desires paradise – Know that paradise lies at the feet of the mother, for the one who pleases her. 23. Whoever has daughters and treats them well – they will be a cause of him being screened from the hell-fire. 24. If a man kills a woman intentionally, he no longer deserves to live and will be killed, even if the victim was his wife. 25. The Messenger of Allah – Blessings of Allah and Peace be Upon him – advised concerning the woman: Treat the women well. He also said: The best of you are those who are the best in the treatment of their wives.He also said: No one honours the woman except an honourable man. And no one humiliates her or holds her in contempt except one who is evil, vile, wicked and depraved. Is there any greater Honour than this? Darul Fiqh

Once a man saw in his dream that a lion was chasing him. The man ran to a tree, climbed on to it and sat on a branch. He looked down and saw that the lion was still there waiting for him. The man then looked to his side where the branch he was sitting on was attached to the tree and saw that two rats were circling around and eating the branch. One rat was black and the other one was white. The branch would fall on the ground very soon. The man then looked below again with fear and discovered that a big black snake had come and settled directly under him. The snake opened its mouth right under the man so that he will fall into it. The man then looked up to see if there was anything that he could hold on to. He saw another branch with a honeycomb. Drops of honey were falling from it. The man wanted to taste one of the drops. So, he put his tongue out and tasted one of the fallen drops of honey. The honey was amazing in taste. So, he wanted to taste another drop. As he did, he got lost into the sweetness of the honey. Meanwhile, he forgot about the two rats eating his branch away, the lion on the ground and the snake that is sitting right under him. After a while, he woke up from his sleep. To get the meaning behind this dream, the man went to a pious scholar of Islam. The scholar said “The lion you saw is your death. It always chases you and goes where ever you go. The two rats, one black and one white, are the night and the day. Black one is the night and the white one is the day. They circle around, coming one after another, to eat your time as they take you closer to death. The big black snake with a dark mouth is your grave. It’s there, just waiting for you to fall into it. The honeycomb is this world and the sweet honey is the luxuries of this world. We like to taste a drop of the luxuries of this world but it’s very sweet. Then we taste another drop and yet another. Meanwhile, we get lost into it and we forget about our time, we forget about our death and we forget about our graves.” May Allah wake us up from the sleep and save us before it’s too late. Ameen.

If we were to look for an Islamic definition of Productivity, it’ll probably be summarised in the word “barakah” or Blessing. Being able to achieve more with little resources, doing much in little time, and generate a lot with little effort surely is a blessing from Allah (SWT). Yet Barakah has somehow become a lost treasure these days; everyone’s looking for it, but no one seems to find it! You always hear people complaining that there’s no barakah in their time, no barakah in their sleep, no barakah in their money..etc. In this post, we’ll solve this mystery inshaAllah, we’ll find out what Barakah is and where you can find it! What is Barakah? A Well-known daee explains it as follows: “Barakah is the attachment of Divine goodness to a thing, so if it occurs in something little, it increases it. And if it occurs in something much it benefits. And the greatest fruits of Barakah in all things is to use that barakah in the obedience of Allah (SWT)”. Sources of Barakah I’m a firm believer that Barakah is not a lost treasure, it’s right in front of our eyes! This treasure is only available and ready to be handed over to the one who works for it. Below I list some of the sources of Barakah. It’s not an exhaustive list, therefore, I do hope you can contribute to it with your comments below inshaAllah so we can all share and extend our understanding of this great treasure! 1. Good Intentions If you want something to have barakah attached to it, have good intentions for it. More specifically, make sure that deed is intended for the sake of Allah (SWT). Looking at the definition of Barakah again, you may guess that without us intending what we have or do to be for thesake of Allah, the “Divine goodness” won’t be attached to it. 2. Piety and Belief in Allah Allah says in the Quran: “If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth…”(Surat Al-A’raf, verse 96). And He says in the Quran: “And for those who fear Allah, He (ever) prepares a way out. And He provides for him from (sources) he never could imagine” (Surat Al-Talaq, verses 2-3). 3. Putting your trust in Allah Allay says in the Quran: “And if any one puts his trust in Allah, sufficient is ((Allah)) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion” (Surat Al-Talaq, verses 3) Prophet Muhammad (Peace be upon him) said: “If only you relied on Allaah a true reliance, He would provide sustenance for you just as He does the birds: They fly out in the morning empty and return in the afternoon with full stomachs.” 4. Reading Quran This is the fountain of the Barakah! But subhanaAllah, we rarely drink from it! Allah says in the Quran: “And this is a Book which We have sent down, bringing blessings, and confirming (the revelations) which came before it…” (Surat Al-An’am, verse 92). So read the Quran, and note the blessings and barakah of Allah coming to your life. The further we are from this book, the less barakah we’ll have in our lives, trust me. 5. Saying Bismillah When you say bismillah before anything you do, you’re invoking the name of Allah on that activity, not only will that activity be blessed but shaytaan cannot take part in it! So always say bismillah before anything you do! SubhanaAllah, it’s easy for us to forget to say Bismillah or be conscious of saying it. Sometimes we’re so used to saying it that we can’t remember if we said it or not! Try to be conscious of saying Bismillah and understand what you’re saying. 6. Eating with People Anyone who had the experience of inviting guests to his/her house will know this one. No matter how little you think the food you’re presenting to your guest is, it’s always enough! (note: this is not an excuse to be miserly when you invite guests over, in fact we should follow the sunnah of our Prophet Ibhraim (Peace be upon him) who when the angels visited his house and he didn’t know they were angels he went and prepared a large meal for them). What I’m referring here is the blessing that occurs with eating together, this is confirmed in the hadeeth of Prophet Muhammad (Peace be upon him) who said :”Eat together, for blessing is in Jamma’a (congregation or being together)…” and in another hadeeth “Whoever has food enough for two persons, should take a third one, and whoever has food enough for four persons, should take a fifth or a sixth (or said something similar).” 7. Honesty in Trade This is for all of the business people out there (include ebayers!), don’t think that lying and deceiving people would make your trade profitable, on the contrary, it’ll remove the blessing from your trade. Prophet Muhammad (Peace be upon him) said: “The buyer and the seller have the option ofcancelingor confirming the bargain unless they separate, and if they spoke the truth and made clear the defects of the goods, them they would be blessed in their bargain, and if they told lies and hid some facts, their bargain would be deprived of Allah’s blessings.” Yes, it’s difficult to be honest when you’re trying to sell something, but trust me it’s worth it. 8. Dua Ask Allah for barakah! If you listen to some of the Duas from the Prophet Muhammad (Peace be upon him) you’ll notice how the Prophet used to make dua for barakah. We always say “May Allah bless you!” well, guess what? That’s a source of barakah! Also, when you’re invited to someone’s house, Prophet Muhammad advised us to make the following dua for the host:”O Allaah, bless for them, that which You have provided them, forgive them and have mercy upon them.” 9. Halal income/money Prophet Muhammad (Peace be upon him) said: “O people, Allah is good and He therefore, accepts only that which is good”Scholars refer this to Halal income and the importance of Halal income. A scholar also said that the one who eats Haram his limbs will disobey Allah whether he likes it or not, and the one who eats Halal and seeks Halal income his limbs will also do good and would be given the permission to seek goodness. This concept of your limbs being “blessed” and enabled to do good, is truly a blessing and a barakah we should all seek. Reminds me of a story of the old man, who jumped a large distance that young people couldn’t do. So when the young men asked the old man how he did it, he replied: “These are limbs, we’ve protected it from doing sins when we were young, so Allah preserved them from us when we got old” 10. Following the Sunnah of Prophet Muhammad in all things I’ve said it once and I’ll say it again, the most Productive Man in the history of humanity is Prophet Muhammad(Peace be upon him), therefore, by just following his lifestyle and the sunnahs we so often hear about, is a great source of Barakah! Some of these sunnahs include: Eating Suhoor, eating with the right hand from the side of the plate, going out for Eid Salat, licking your fingers after finishing eating, sleeping on your right hand side, using the siwaak, and many more. Look out for these sunnahs and follow them, for imitating the life of the most blessed man on earth, is surely a source of blessing! 11. Praying Istikhara Praying istikhara in all matters and handing over the matters to Allah and accepting his decree is a great source of barakah. And Prophet Muhammad have taught us this beautiful dua which helps us make decisions and not regret the choices we make with the permission of Allah in the following hadeeth: On the authority of Jaabir Ibn ‘Abdullah he said: The Prophet (S) would instruct us to pray for guidance in all of our concerns, just as he would teach us a chapter from the Qur’an. He (S) would say ‘if any of you intends to undertake a mater then let him pray two supererogatory units (two rak’ah naafilah) of prayer and after which he should supplicate: ‘O Allaah, I seek Your counsel by Your knowledge and by Your power I seek strength and I ask You from Your immense favour, for verily You are able while I am not and verily You know while I do not and You are the Knower of the unseen. O Allaah, if You know this affair -and here he mentions his need- to be good for me in relation to my religion, my life, and end, then decree and facilitate it for me, and bless me with it, and if You know this affair to be ill for me towards my religion, my life, and end, then remove it from me and remove me from it , and decree for me what is good wherever it be and make me satisfied with such.’ One who seeks guidance from his Creator and consults his fellow believers and then remains firm in his resolve does not regret for Allaah has said: ‘…and consult them in the affair. Then when you have taken a decision, put your trust in Allaah…” 12. Giving thanks to Allah in abundance Allah says in the Quran: “If ye are grateful, I will add more (favours) unto you” A scholar once told me if you look into this verse, the Arabic word that is used to confirm that Allah will favours unto the person who thanks Allah is actually in the form of an Oath “La azidannakum” so Allah is promising the person who thanks Him that He’ll increase him, and Allah never breaks his promises. 13. Charity In the Hadeeth Qudusi, Allah says: “O son of Adam, spend (in charity), and I’ll spend on you!” Whenever you are broke, or you feel barakah is zapped out of our life and urgently need it back, the quickest of way of getting barakah in your life is giving charity. Not only because of the above hadeeth, but let’s say barakah has been removed from your life because of a sin you’ve committed, charity cleanses your sins and adds good deeds and is truly a source of barakah. I cannot describe the instantaneous gratification of giving charity and the barakah that follows it! Try it NOW! 14. Tying your ties of kinship Narrated Abu Huraira: The Prophet said, “Allah created His creation, and when He had finished it, the womb, got up and caught hold of Allah whereupon Allah said, “What is the matter?’ On that, it said, ‘I seek refuge with you from those who sever the ties of Kith and kin.’ On that Allah said, ‘Will you be satisfied if I bestow My favors on him who keeps your ties, and withhold My favors from him who severs your ties?’ On that it said, ‘Yes, O my Lord!’ Then Allah said, ‘That is for you.’ ” Abu Huraira added: If you wish, you can recite: “Would you then if you were given the authority. do mischief in the land and sever your ties ofkinship.” 15. Waking up early Prophet Muhammad (Peace be upon him) said: “Allah made the early hours blessed for my Ummah.” This hadeeth was the reason for me to start Such gems of productivity are actually sources of blessings that we should seek to make our life productive. Waking up early is such an important part of being blessed and feeling blessed throughout your day. Try to wake up for tahajjud, pray, and then work during the hours before fajr salaat and tahajjud. If you can’t, then at least wake up for fajr and stay up till sunrise before you go back to sleep. Those hours are so blessed. If you’re able to go to work in those hours, do so, you’ll get much more work done than the whole day put together! 16. Marriage Allah says in the Quran: “Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things.” 17 Salaat Allah says in the Quran: “Enjoin prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for righteousness”. To illustrate the point of Salaat further, just imagine your life without salaat, where would barakah come from? For those of you who are still wavering in their Salaat, please get back on track, this is your lifeline in this life and hereafter, and the daily food for your soul. 18. Asking Allah for forgiveness The Prophet (Peace be upon him) said: “If anyone continually asks forgiveness from Allah, Allah will appoint for him a way out of every distress, and a relief from every anxiety, and will provide for him from where he did not reckon.” Darul Fiqh

QUESTION I heard from someone that the grave of the prophet is more blessed than the ka’bah and arsh of Allah, what is the Sunni stance on this please give daleel. ANSWER In the name of Allah, Most Compassionate, Most Merciful, According to the consensus (ijma’) of all the scholars, the piece of land on which rests the blessed body of the Messenger of Allah (Allah bless him and give him peace) is more virtuous than anything and everything which includes the Ka’ba and the thrown (arsh) of Allah Most High. The great Hadith scholar and Hanafi jurist (faqih), Mulla Ali al-Qari (Allah have mercy on him) states in his al-Maslak al-Mutaqassit fi al-Mansak al-Mutawassit, a commentary on Imam al-Sindhi’s Lubab al-Manasic (aka: Manasic Mulla Ali al-Qari): “All the scholars agree on the fact that the most virtuous of cities are the cities of Makkah al-Mukarramah and Madina al-Munawwarah, Allah increase them in honour and respect. Then the scholars differed as to which one of the two is more virtuous…Some stated that Makkah is more virtuous than Madinah and this is the opinion of the three Imams (m: Abu Hanifa, Shafi’i and Malik), and has also been narrated from some Companions (Allah be pleased with them). Others stated that Madinah is more virtuous than Makkah and this is the opinion of some Maliki scholars and those who followed them from the Shafi’i school. It was said that this was also narrated from some of the Companions (Allah be pleased with them). It is possible that this was during the lifetime of the Messenger of Allah (Allah bless him & give him peace) or it was for those who migrated to Madinah from Makkah (muhajirun). Another (third) opinion states that they are both equal but this opinion is unknown, unrelated and incomprehensible. It seems that those who held this view saw the contradiction between the actions of the Ulama and the contradiction in the proofs, thus opted to remain silent (m: and not hold one more virtuous over the other). However, the above difference of opinion is with regards to other than the blessed grave of the Messenger of Allah (Allah bless him & give him peace) and the Ka’ba, for Ka’ba is more virtuous than Madinah with the exception of the Prophet’s (Allah bless him & give him peace) grave according to all the scholars. Similarly, the blessed grave of the Messenger of Allah (Allah bless him & give him peace) is more virtuous than Masjid al-Haram without any difference of opinion among the scholars. So much so that the majority of the scholars (jumhur) have stated that, the piece of land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous of lands on the face of this earth by the consensus (ijma’) of all the scholars…even more virtuous than Ka’ba…and the thrown (arsh), as some of them have explicitly mentioned. Thus, Qadhi Iyadh and others (Allah have mercy on them all) have related the consensus of the Ummah on the fact that the land on which lies the blessed Messenger of Allah (Allah bless him & give him peace) is more virtuous than even Ka’ba, and that the difference of opinion among the scholars is besides the blessed grave.” (Manasic Mulla Ali al-Qari, p. 531-532) Qadhi Iyadh al-Maliki (Allah have mercy on him) states: “There is no difference of opinion (la khilaf) in that the grave of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous land on earth.” (al-Shifa’ bi ta’rif huquq al-Mustafa, p. 595) The great Hanafi jurist (faqih), Imam al-Haskafi (Allah have mercy on him) states: “And Makkah is more virtuous than Madinah according to the preferred opinion with the exception of the land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace), for that is virtuous unrestrictedly (mutlaqan), even more than Ka’ba, Arsh and the Kursi.” Allama Ibn Abidin (Allah have mercy on him) also agrees with the above statement of Imam al-Haskafi in his super-commentary (hashiya), thus relates from the Manasic of Mulla Ali al-Qari, which has been mentioned earlier. Therefore, there is complete consensus of the Ulama on the fact that the area of the land on which rests the body of the Messenger of Allah (Allah bless him & give him peace) i.e. his grave is more blessed and more virtuous than everything which includes the Ka’ba and the thrown of Allah Almighty. This is in accordance with the belief of the Ahl al-Sunnah wa al-Jama’ah that only Allah Almighty Himself has a greater rank than the Messenger of Allah (Allah bless him & give him peace). The Messenger of Allah (Allah bless him & give him peace) is the best and most beloved of all creation, thus even the land where his body rests was given this status that it became the most virtuous of lands. Some people may think how can the grave of the Messenger of Allah (Allah bless him & give him peace) be more virtuous than even the thrown (arsh) of Allah Most High? The answer to this is that Allah Most High is not sitting (in every sense of the word) on his thrown. He is pure from time and space, thus the Aqidah of the Ahl al-Sunnah wa al-Jama’ah is that Allah Almighty is not restricted to any time or space, though His knowledge encompasses everything. The Messenger of Allah (Allah bless him & give him peace) is resting in his blessed grave, although his soul may travel to other places. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Question Could you explain clearly the hadith of Bukhari Volume 4 book 54 chapter 4 number 441 page 283. do these verses contradict science .I am totally confused and questions about throne of Allah, its size or the size actually it is related to the sun, earth and the arsh of Allah. It seems to be confusing as science does not say like so. The summary of the hadith is something like our prophet, peace be up on him, one day, was telling one of the companion that after the sun sets it reaches near to arsh , humbles to God and seek permission to rise again. We know that the sun never sets. It is the matter of the motion of earth in accordance with science. You know many scientifical facts which has been discovered within 100/150 years, which was mentioned in the glorious Quran 1400 years ago. So, please clarify as early as possible. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh We understand from your query that you are confused with regards to whether the sun moves around the earth or is it vice versa. Science tells us that the earth moves around the sun, whereas it appears from this narration that the sun moves and sets. It should be understood that the teachings of the Noble Quran and Ahadith are absolute and not subject to error. To the contrary modern science is the outcome of ever changing research. There was a time when it was believed that the sun rotates the earth until around the 16th century when it was discovered that the sun did not revolve the earth. Modern science proves that the sun has its own orbit and is moving (although not around the earth). This is exactly what Allah Ta’ala mentions in the Noble Quran وآية لهم الليل نسلخ منه النهار فإذا هم مظلمون (37) والشمس تجري لمستقر لها ذلك تقدير العزيز العليم (38) والقمر قدرناه منازل حتى عاد كالعرجون القديم (39) لا الشمس ينبغي لها أن تدرك القمر ولا الليل سابق النهار وكل في فلك يسبحون (40)يس [36:37] And a sign for them is the night. We strip (the cover of) the day from it, and they are suddenly in darkness. [38] And the sun is quickly proceeding towards its destination. That is the designing of the All-Mighty, the All-Knowing. [39] And for the moon We have appointed measured phases, until it turned (pale, curved and fine) like an old branch of date palm. [40] Neither it is for the sun to overtake the moon, nor can the night outpace the day. Each one is floating in an orbit. It is as an explanation of the underlined verse that Nabi صلى الله عليه وسلمmentioned the narration you are referring to. The wording of the narration is as follows: صحيح البخاري 3199 حدثنا محمد بن يوسف حدثنا سفيان عن الأعمش عن إبراهيم التيمي عن أبيه عن أبي ذر رضي الله عنه قال قال النبي صلى الله عليه وسلم لأبي ذر حين غربت الشمس أتدري أين تذهب قلت الله ورسوله أعلم قال فإنها تذهب حتى تسجد تحت العرش فتستأذن فيؤذن لها ويوشك أن تسجد فلا يقبل منها وتستأذن فلا يؤذن لها يقال لها ارجعي من حيث جئت فتطلع من مغربها فذلك قوله تعالى { والشمس تجري لمستقر لها ذلك تقدير العزيز العليم } Sayyiduna Abu Darr رضي الله تعالى عنهrelates that once at the time of sunset the Messenger of Allah صلى الله عليه وسلمasked: O Abu Darr! Do you know where the sun goes to? I replied: Allah and His Messenger know best. He replied: It goes until it prostrates beneath the throne then it seeks permission and permission is granted. Soon a time will come when it will prostrate but it will not be accepted, it will seek permission but will not be granted permission. It will be said to it: Return from where you have come, so it will raise from the west. This is what is meant in the verse: And the sun is quickly proceeding towards its destination. That is the designing of the All-Mighty, the All-Knowing. In the above narration no mention is made of whether it is the sun which orbits the earth or vice versa. This narration speaks of the movement of the sun in general. Furthermore, to the onlooker it seems as though the sun is moving that is why we find the sun rises from the earth and moves all the way to the west. In every language the movement is attributed to the sun. For example, in English we say “sunrise” and “sunset”. It could be in this context that Nabi صلى الله عليه وسلم also attributed movement to the sun. If the Noble Qurān said that the earth was moving around the sun, this would be difficult to comprehend as it appears that the sun is moving around the earth. Moreover the prostration of the sun takes place in a manner different from our prostration. Some scholars have interpreted the prostration of the sun as the obedience and subjugation of the sun. At some time or the other the sun is setting in different parts of the world. This shows the complete subjugation of the sun to the power of All-Mighty Allah. And Allah knows best Wassalamu Alaikum Ml. Ishaq E. Moosa, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Beautiful!! Short and sweet! I'm adding this to the OCD topics! Jazaakillah

Question: Is it true that we all met Allah as souls before being born? That some souls prostrated to Allah whilst others did not? And that the souls we met there we naturally like here on earth and feel like we`ve known each other forever? I see many people saying this and want to verify references and if it is true. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Allah Ta`ala states in the Glorious Qur`an [7: 172]: وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا أن تقولوا يوم القيامة إنا كنا عن هذا غافلين Translation: And, remember, when your Lord took from the Children of Adam, from their backs their progeny, and made them testify about themselves, saying, ‘Am I not your Lord?’ They said, ‘Yes, indeed, we testify’, lest you should say on the Day of Resurrection, ‘Truly,we were unaware of this.’[1] According to Imam Raghib al-Asfahani, the word “Zurriyyah” (progeny) in the Glorious Qur`an signifies all those created and denotes that this covenant of Eternity encompassed all the human beings since they constitute the progeny of Adam (peace be upon him)[2]. Ibn Abbas[3] and Ubayy ibn Ka`b[4] narrate and Abu Hurairah (may Allah be pleased with them all) relates from Allah`s Messengers (peace be upon him) that Allah brought forth every human being to be born till the Day of Judgement and they all testified to the oneness of Allah and consequently made this covenant with Him[5]. It is recorded in al-Muwatta li al-Imam Malik [1677], Sunan Abi Dawud [4703], Sunan an-Nasa`I [11190], Sunan at-Tirmidhi [3075] and Musnad al-Imam Ahmad [314] that Prophet Muhammad (peace be upon him) said: “Allah Almighty first created Adam (peace be upon him), then He placed His hand upon his back, and drew forth all the righteous descendants of Adam who were to come into being and said, “I have created them for the Paradise, and they shall act righteously as to deserve Paradise. Then He placed His hand on the back of Adam and all the wicked descendants that were to come into being appeared. He said, “I have created them for the Hell, and they shall act wickedly as to lead them to Hell.” Someone from among the companions of the Prophet of Allah (peace be upon him) asked him, “When Allah has already decided the fate of the mankind why the people are asked to do good deeds, while they are of no effect. The Holy Prophet (peace be upon him) said, “Whoever is created for Paradise, he starts doing good deeds making him worthy of paradise and he dies in this state, while the one created for the Hell involves himself in wicked acts making him liable of the fires of Hell until he dies doing such deeds as leads him to the Hell[6].” Furthermore, Abu Darda (may Allah be pleased with him) narrates that the people appeared in the size of small ants[7]. It is reported from Abu Darda and Maqatil (May Allah be pleased with them both) that those who appeared the first time were of fair colour while those appearing the second time were black[8]. Additionally, Abu Hurairah (may Allah be pleased with him) reports that all the children of Adam who were to come in the world up to the end of time had a kind of brilliance on their foreheads[9]. There have been individuals who remembered the occasion of this covenant. Dhul Nun al-Misri (may Allah have His mercy upon him), a great spiritual leader, states, “I remember the occurrence of this covenant as clearly as I am hearing it this very moment.” Mufti Muhammad Shafi` (may Allah have His mercy upon him) expounds that some elders have even reported to have remembered even the people who were present near them[10]. Hadhrat Ali (karrama Allahu wajhahu) states, “Truly, I remember the covenant my Lord took from me” and Sahl at-Tustari (may Allah have His mercy upon him) would say, “I recognise my students from that day [of covenant] and I was shown them in the loins until they reached me.”[11] In regards to your query pertaining to the familiarity between individuals based on the encounter between souls before being born, Prophet Muhammad (peace be upon him) said: الأرواح جنود مجندة فما تعارف منها ائتلف و ما تناكر منها اختلف Translation: Souls are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.[12] In the explanation to this Hadith, the two famous commentators of Sahih al-Bukhari, Abu Muhammad Mahmud bin Ahmad al-Aini[13] and Ahmad bin Ali ibn Hajar al-Asqalani, expound: أنه روي أن الله تعالى خلق الأرواح قبل الأجساد وكانت تلتقي، فلما التبست بالأجساد تعارفت بالذكر الأول فصار كل واحد منها إنما يعرف وينكر على ما سبق له من العهد المتقدم Translation: It is narrated that Allah (Exalted is He) created the souls before the bodies, and they would meet one another. When they became mixed in with the bodies, they gained familiarity with one another based on the earlier memory. Then each one of them began to show approval and disapproval according to what happened previously in the ancient time.” And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. [1] [Al-Qur`an, 7: 172] [2] [Ma`arif al-Qur`an, 4: 85, Maktabah Dar al-Uloom, Karachi] [3] [Tafsir at-Tabari, 6: 111-2, Dar al-Fikr; Tafsir In Kathir, 2: 771, Dar al-Fikr] [4] [Al-Jami` li Ahkam al-Qur`an, 4: 272, Dar al-Hadith, Cairo] [5] [at-Tafsir al-Kabir li al-Imam al-Fakhr ar-Razi, 5: 398, Dar al-Ihya at-Turath, Beirut] [6] فقال عمر رضي الله عنه: سمعت رسول الله صلى الله عليه وسلم يسأل عنها، فقال رسول الله صلى الله عليه وسلم:” إن الله تعالى خلق آدم ثم مسح ظهره بيمينه فاستخرج منه ذرية فقال خلقت هؤلاء للجنة وبعمل أهل الجنة يعملون ثم مسح ظهره فاستخرج منه ذرية فقال خلقت هؤلاء للجنة وبعمل أهل الجنة يعلمون ثم مسح ظهره فاستخرج منه ذرية فقال خلقت هؤلاء للنار وبعمل أهل النار يعملون”. فقال رجل: ففيم العمل؟ قال فقال رسول الله صلى الله عليه وسلم:” إن الله إذا خلق العبد للجنة استعمله بعمل أهل الجنة حتى يموت على عمل من أعمال أهل الجنة فيدخله الجنة وإذا خلق العبد للنار استعمله بعمل أهل النار حتى يموت على عمل من أعمال أهل النار فيدخله الله النار”. [Tafsir al-Qurtubi, 7: 314-5; Tafsir at-Tabari, 6: 113, Dar al-Fikr; at-Tafsir al-Kabir li al-Imam al-Fakhr ar-Razi, 5: 397-8, Dar al-Ihya at-Turath, Beirut; at-Tafsir al-Mazhari, 3: 99, Dar al-Kutub al-Ilmiyyah; Tafsir Ibn Kathir, 2: 772, Dar al-Fikr; Al-Jami` li Ahkam al-Qur`an, 4: 271-2, Dar al-Hadith, Cairo; Ma`arif al-Qur`an, 4: 85, Maktabah Dar al-Uloom, Karachi] [7] [Ma`arif al-Qur`an, 4: 86, Maktabah Dar al-Uloom, Karachi] [8] [at-Tafsir al-Kabir li al-Imam al-Fakhr ar-Razi, 5: 398, Dar al-Ihya at-Turath, Beirut; at-Tafsir al-Mazhari, 3: 99, Dar al-Kutub al-Ilmiyyah; Al-Jami` li Ahkam al-Qur`an, 4: 273, Dar al-Hadith] [Musnad al-Imam Ahmad, 6: 441] [9] [sunan at-Tirmidhi, 3076] [Ma`arif al-Qur`an, 4: 86, Maktabah Dar al-Uloom, Karachi] [10] [Ma`arif al-Qur`an, 4: 88, Maktabah Dar al-Uloom, Karachi] [11] Both statements can be found in: [Hashiyat as-Sawi ala Tafsir al-Jalalayn, 2: 174, al-Maktabah al-Asriyyah, Beirut] [12] [sahih al-Bukhari, 3158; Sahih Muslim, 5644] [13] [umdat al-Qari Sharh Sahih al-Bukhari, 12: 437; al-Maktabah at-Tawfiqiyyah, Cairo; ويحتمل أن يراد الإخبار عن بدء الخلق في حال الغيب على ما جاء أن الأرواح خلقت قبل الأجسام , وكانت تلتقي فتتشاءم , فلما حلت بالأجسام تعارفت بالأمر الأول فصار تعارفها وتناكرها على ما سبق من العهد المتقدم [Fat`h al-Bari Sharh Sahih al-Bukhari, 6: 415, Dar al-Hadith, Cairo] idealwoman.org

Satanic Whisperings (Waswasa) as a Trial from Allah: Punishment or Blessing? Question: I read the other day on a fellow Islamic teacher’s Twitter, as a type of saying, that the way a person reacts to a test and trial from Allah determines whether or not it is a punishment or a blessing in disguise. I wonder this about my waswasa. For years I would get doubts as to whether or not I was really praying to Allah or shaytan, astaghfirullah. I think to myself, “has Allah been punishing me all these years”? Shaykh Faraz’s advice has always been that we must simple ignore the waswasa. I then start thinking did Allah want me to start taking medication for my problems instead of overcoming them on my own ( they once offered it to me during counseling)? Following your advice, I finally saw myself overcoming the waswasa only to be drawn back by my doubts again. Please advise me. Answer: As-salamu Alaikum wa Rahmatullahi wa Barakatuh, Jazakum Allahu Khairan for this question. Satanic whispering (waswasa) is a serious subject, so I’ll deal with that first before answering your general question: Ignore Waswasa at All Costs Before discussing the concept you mentioned, I first want to reiterate Shaykh Faraz’s advice of ignoring Satanic whispers (waswasa). Regardless of one’s spiritual state, they are never helpful, and should never be indulged. In order to improve our relationship with Allah, we must sever all bad thoughts and influences, and waswasa is chief among these. Shaytan wants you to falter back into a state of worry and anxiety, because he knows that this will make your path to Allah that much more difficult. Allah warns us in the Qur’an that Shaytan is “a clear enemy” (2:168), and Shaytan has himself sworn his enmity of mankind, saying: “I will surely sit in wait for them on Your straight path / Then I will assault them from before them and behind them, from their right and left…” (7:16-17). Since he will attack us from all sides, the only way to overcome his ploy is to ignore him altogether and to focus on Allah. As Allah says, “Verily he [shaytan] has no power over those who believe and rely upon their Lord” (16:99). For guidance on how to effectively do this, please refer to the advice that Shaykh Faraz Rabbani gave you, and also read some of the answers related to waswasa here on SeekersGuidance. Dealing with Trials As for the saying you heard about one’s reaction to a trial, the main benefit from it is that it encourages patience and contentment during times of difficulty. If one is patient and steadfast through a trial, that indicates that the trial was for the purpose of removing sins; if one isn’t patient, then that indicates that the trial was a punishment. The chief element is patience, as Allah guarantees us that He is with the patient (2:153) However, that statement should not make one worry or despair about their past trials. When it comes to our individual cases, we can never be sure as to why a certain difficulty fell upon us, as only Allah knows the reality of His actions. After all, what we see as trials may not even be trials, as Allah may have given them to us in place of a worse fate. As Allah tells us in the Qur’an, “It may be that you dislike a thing and it is good for you, and that you may like a thing and it is bad for you; Allah knows but you do not know” (2:216). Because Allah the Exalted is in complete knowledge and control of all things, we cannot assume knowledge of His actions and purposes. Similarly, we also shouldn’t assume that we failed the trial, but rather we thank Allah for easing our burden, seek His forgiveness for any sins we committed, and have high hopes that we did our best and will do better next time. Never should we despair, for despair is itself sinful. Allah has both commanded and reassured us in the Qur’an: “Oh My servants who have transgressed against themselves [in sin], do not despair of the mercy of Allah! Verily, Allah forgives all sins. Indeed, He is the Oft-Forgiving, the Most-Merciful” (39:53). After trials pass, we should be relieved that they passed. Under no circumstances should we actively wish for difficulties to occur or return, nor should we do anything to facilitate their return. The Prophet (peace be upon him) once met a man who became deathly sick because he asked to be punished in this world for his sins. The Prophet (peace be upon him) strongly discouraged him from doing this, and told him that he should have asked for the best in this world, the best in the hereafter, and salvation from the hellfire. [sahih Muslim] This hadith teaches us that we should never seek punishment, but that we should always seek mercy and forgiveness. Rather than hope for trials, we should take advantage of our times of ease to increase in our praise and worship of Allah. Above all, we must keep in mind that life itself is a test from Allah, and that we must strive to be the best Muslims we can be in all situations. As the Prophet (peace be upon him) said, “How wondrous is the affair of the believer! … If something good happens to him, he gives thanks, and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him.” [sahih Muslim] Rather than question the circumstances and wisdom behind your cure, remember that it came from Allah, and be thankful for it! While a believer may reflect on how they could have handled a trial better, they should always rejoice from the lifting of that trial, as it is a tremendous mercy from Allah. Medication and Relying on Allah As for whether or not you should continue taking medication, that is a decision that is best left between you and your doctor. Just as we go to religious scholars for advice on our religion, we go to doctors for advice on our physical and mental health. In all cases, we follow the advice of the experts. Consultation in serious matters is an emphasized sunnah of the Prophet (peace be upon him); A’isha (may Allah be pleased with her) said that she “never saw anyone consult his companions more than the Prophet (peace be upon him).” [Musnad Ahmad] If your doctor insists that you take a particular medication, then there is absolutely no problem in taking it. Rather than being punished for anything, you will be rewarded for taking the means to better health. Remember that taking the means is an essential part of this religion, and is a confirmed sunnah of all the Prophets. Someone once asked the Prophet (peace be upon him) about whether relying on Allah means that he should or shouldn’t tie his camel down (so it won’t wander off), and the Prophet (peace be upon him) responded: “Tie it and rely upon Allah.” [sunan al-Tirmidhi] The same applies to medicine: if you are sick, you ask for Allah’s help and seek a doctor’s advice; after all, if you get better after taking medicine, then that medicine is merely the means by which Allah cured you. By following the advice of those experts around you, you managed to overcome waswasa – this result is from Allah, so accept this gift from Him and thank Him for easing your difficulty. Stop Dwelling and Continue Your Spiritual Journey Above all, remember that what’s in the past is in the past, and that our duty as Muslims is to repent for any past mistakes and then work towards improving ourselves. Rather than stress over waswasa or past anxieties, I would advise you to continue working on increasing your acts of worship, religious knowledge, and dhikr of Allah. Don’t focus on your actions, but focus on Allah the Exalted, and how much he has given to you. Be happy and thankful, and invest your time in praising Allah for his favors upon you and sending salawat on the Prophet (peace be upon him). And when difficulties come – and as long as we are living in this world, we will find difficulties – realize that they are from Allah, and don’t dwell upon why they’re there, but on how you can get past them with excellence. Be ever grateful, because passing such trials with patience and thankfulness will increase your rank with Allah. And regardless of what happens in your life, be ever mindful that, as Allah tells us, “Verily we belong to Allah, and verily to Him we are returning” (2:156). May Allah continue to aid you and put ease in your life, and increase us all in faith and good works. Baarak Allahu Fikum, -Wasim Checked & Approved by Faraz Rabbani seekersguidance

Wa'alaykumus salaam Brother Abu Hafsat, I believe Muraqabah in sufi terminology is "meditation". May I ask if your post is from Ibn Qayyim's book?

بئرالبُصّة Well of Bussah This well belonged to Abu Sa’eed al-Khudri Abu Sa'eed al-Khudri (R.A.) said that the Prophet (Sallallaahu Álayhi Wasallam) had once asked him if he had water to wash. He said he gave the Prophet (Sallallaahu Álayhi Wasallam) a bucket of the well’s water with which he used to wash his head. (Picture scanned from Nufoosh Paai Mustafaa)

<QUESTION> Are tampons permissible to use before marriage? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Menstrual blood is considered impure (najis), thus it is important that a woman makes sure her body and cloths remain free from impurities, as purity (taharah) is part of faith. Even in the time of the Messenger of Allah (Allah bless him & give him peace), women used various means in keeping themselves clean from the blood of menstruation. In the modern era, the usage of tampons is one of the means in controlling the flow of blood to the cloths or body. A tampon is a (usually disposable) plug that a woman inserts into her vagina during her menstrual period to absorb the flow of blood. In industrial countries, some women choose not to use tampons, due to health and/or environmental concerns. Several alternate ways of absorbing menstrual fluids are available. Women in developing countries are less likely to have these choices (including tampons) available. Some women may choose not to use tampons because they fear damaging their hymen, regarded as a proof of virginity. In some cultures, the use of tampons by virgins is discouraged because of this. As far as the Islamic perspective on using tampons for married and unmarried women is concerned, in principle it is considered to be disliked (makruh), for it is something that is inserted in the internal part of a woman’s vagina. The renowned Hanafi jurist (faqih), Allama Ibn Abidin (Allah have mercy on him) mentions the following points in his commentary on Imam al-Barkawi’s treatise on the fiqh of menstruation, Manhal al-waridin min bihar al-faydh ala Zukhr al-muta’ahilin fi masa’il al-haydh: 1) Placing cotton (kursuf) (or anything that absorbs blood) on the opening of the vagina is recommended (mustahab), 2) Virgin women should place this at the time of menstrual periods and non-virgin women at all times, for non-virgins have discharge on a regular basis, so they should be precautions and have cotton placed there at all times, 3) It is a Sunnah for a woman to apply scent to the cotton or pad, so that the odour of the blood is removed, 4) It is offensive (makruh) to have this cotton (kursuf) inserted fully in the internal part of the vagina, because it resembles masturbation. (See: Majmu’a Rasa’il Ibn Abidin, 1/84-85) Furthermore, two points are worth noting here: Firstly, some experts are of the opinion that tampons have been shown to have a connection to toxic shock syndrome (TSS), a rare but sometimes fatal disease caused by bacterial infection. Hence, if that is the case, it would not be permitted for women, married or otherwise, to use tampons. Allah Most High says: “And make not your own hands contribute to (your) destruction.” (Surah al-Baqarah, V: 195) Based on the above verse of the Qur’an and many other evidences found in the Qur’an and Sunnah, it is prohibited for one to cause harm to one’s self or another person. Hence, if it is proven that using tampons cause harm to the woman, it would not be permitted for her to use them. This can be determined by enquiring from an expert. Secondly, some people consider using tampons impermissible for unmarried and virgin women because they fear that the woman may not remain a virgin, which they believe to be a defect in the woman. This, according to the Islamic understanding, is incorrect. The hymen of a woman may be broken in many ways: Injury, accident, playing sports, riding a bicycle, penetration of any sort such as a medical examination, use of tampons, or a douche. Thus, Islam commands the husband not to suspect any wrongdoing on behalf of his spouse if he were to see her not being a virgin. A woman must not be looked down upon because of having lost her virginity. In fact, the jurists (fuqaha) state that a woman whose hymen is broken due to other than having actual sex is Islamically considered to be a virgin. Imam al-Mawsili (Allah have mercy on him) states: “If a woman lost her virginity due to jumping, injury, becoming old or (strong) menstrual periods, then she will be considered a virgin.” (al-Ikhtiyar li ta’lil al-Mukhtar, 3/116) Therefore, purely based on the fact that a woman may not remain a virgin, it would not be unlawful for a virgin woman to use tampons. In some cultures, women are greatly looked down upon or even harmed and oppressed by the husband if she lost her virginity. This is totally unIslamic and a major sin, from which we must abstain. We must also educate members of our communities that it is wrong and sinful to suspect any wrongdoing on behalf of the woman, for Islam orders us to always have good opinion about others. In fact, even if a woman lost her virginity through unlawful sexual intercourse and then repented, it would not be permitted to think low of her. After all, what guarantee is there that the man is a virgin? Having said that, it may be better for unmarried women to avoid using tampons due to the negative implications it can bring about upon marriage. However, it cannot be considered unlawful purely based on this reason. In conclusion, married and unmarried women should avoid using tampons, for firstly, it is something that is inserted internally, and secondly, using a tampon may be harmful to one’s health or at the least unhygienic, and thirdly, for unmarried women, using tampons and breaking of the hymen may (though unfortunate) cause problems after marriage. This is when it is not proven that tampons cause severe harm to the woman. However, as mentioned above, if it is proven that using tampons is harmful to the woman’s health, it would not be permitted to use them. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK darulifta.com

Answered by Shaykh Faraz Rabbani Question: I was wondering about doubts while fasting. I rinsed my mouth for ablution (wudu) but thereafter had doubts whether I had swallowed water or not. I understand that for matters of purification (tahara), doubts are ignored, is this the case with worship (ibadat). Answer: Walaikum assalam, When in such a situation, find out what is the right thing to do, and simply do it. Do not think about the problem or worry about it. Rather, think and thank: think about the blessings of Allah for you, and thank Him for them with your tongue and heart. This is a means of making Shaytan leave you, and despair of making you despair. Exercise Caution It is important to calmly find out: a. what all the relevant related rulings are; b. ask as many specific questions as you have to (don t make assumptions!); c. then figure out what you were doing wrong, if anything, and what the consequences are. Don’t Have Baseless Misgivings It is essential that one not have baseless misgivings (waswasa). This usually occurs from unawareness of the sunna, as operationalized by the fuqaha, or by lack of intelligence (in one’s behavior). As such, we should take the proper means, as described above, and not go beyond them. Our legal responsibility (taklif) is within the limits of reason: Allah Most High has informed us, “Allah does not burden souls with more than they can manage.” Principles Related to Certainty & Doubt Once you have taken the reasonable means, the default assumption is that you are now free error. Then, we return to the important fiqh principle: “Certainty is not lifted by a doubt.” [ibn Nujaym, al-Ashbah wa’l Nadha’ir; Majallat al-Ahkam al-`Adiliyya] This means that if one is certain about something, such as the validity of our worship, with this being the basic assumption for all human actions, then we will keep assuming it valid until certain that it was not. Mere possibilities and even likelihoods do not change this. The important fiqh principles related to this matter include: 1. Certainty is not lifted by doubt; 2. Certainty is only lifted by another certainty; 3. The default assumption about a matter is akin to certainty; 4. The default assumption about all matters is validity and soundness; 5. Mere doubts and suppositions are of no legal consequence. Ibn Abidin points out that following one s misgivings (waswasa), whether about the validity of one s works or about how hard we imagine the legal prescriptions of the Shariah to be, is highly blameworthy in the Shariah: it is from the Shaytan, and Allah Most High has commanded us to refuse his enticing. As such, until you are certain that any of your prayer was invalid, you do not have any prayers to make up. One should, however, take the steps described above in exercising caution. This deen is mercy. The Prophet (Allah bless him & give him peace) is mercy. It is a means of mercy, success, and felicity. When one does not find this, one must be doing something wrong. “Ask the people of remembrance when you know not”, Allah tells us in the Qur’an. This is an important final point: when in doubt, one should not make up legal rulings. Rather, one should seek reliable knowledge, either from a reliable book one is able to understand or from persons of sound traditional learning. May Allah grant us success in doing that which He loves. Wassalam, Faraz Rabbani Source

Answered by Ustadh Tabraze Azam Question: Wudu has become a huge burden upon me, most times taking about 45 minutes. I keep trying different techniques and this has been going on for over 6 months i think, though it seems extremely difficult. Please advise. Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh, I pray that you are in the best of health and faith, insha’Allah. Washing is that which is normally considered washing, such that: were someone to look at you at that moment in time, they would say that you are ‘washing’ your face/arms/feet. It is not a condition that one use a single handful of water. However, normally if one takes a handful (using both hands) of water and pours it onto one’s face and rubs, one is considered to have washed one’s face. Ensure that you gently rub your whole face. Repeat this thrice. Then move on. Remember to begin one’s ablution (wudu) with: the ta`awwudh (`Audhu billahi min al-shaitan al-rajim), and [ii] the basmala (Bismillah al-Rahman al-Rahim). Thereafter, ignore all doubts and misgivings concerning that which ‘may’ have not been washed, even if they are strong doubts. Realize that they are from the devil. Instead, busy yourself with making dhikr and supplicating during the ablution (wudu) If you continue to struggle, go to the mosque and watch how other Muslims perform the ablution (wudu) and copy them. Don’t let such misgivings ruin your worship, and take over your life. And Allah alone gives success. Wassalam, Tabraze Azam Checked & Approved by Faraz Rabbani seekersguidance

ACTS BY WHICH A PERSON CAN GAIN THE REWARD OF MARTYRDOM 1. عن يعلى بن شداد عن أم حرام عن النبي صلى الله عليه وسلم أنه قال (المائد بن في البحر الذي يصيبه القئ له أجر شهيد والغرق له أجر شهيدين) The one that gets dizzy in the ocean and vomits attains the reward of martyrdom, and the one who drowns into the ocean also gains the reward of two martyrs. 2. وفي الحديث: " مَن مات يوم الجمعة كتب الله له أجر شهيد، ووُقي فتنة القبر Allah Ta'ala writes the reward of martyrdom for the person that passes away on the day of Jumuah and he is protected from the trials of the grave. 3.وعن الشعبي قال قال عمر رحمه الله : من قرأ القرآن فأعربه كان له عند الله أجر شهيد. Whoever recites the Quraan Sharif and pronounces the I’raab gains the reward of martyrdom by Allah Ta'ala. 4. أخرج الحاكم عن سعد بن أبي وقاص رضي الله عنه أن النبي صلى الله عليه و سلم قال : " هل أدلكم على اسم الله الأعظم ؟ دعاء يونس لا إله إلا أنت سبحانك إني كنت من الظالمين فأيما مسلم دعا ربه به في مرضه أربعين مرة فمات في مرضه ذلك أعطي أجر شهيد وإن برأ برأ مغفورا له " Hadrat Sa’ad ibn Abi Waqqas R.A narrates that Rasulullah Salallahu Alaihi Wasallam said, “Should I not indicate or direct you towards the name of Allah Ta'ala that is most greatest? Yunus A.S supplicated before Allah Ta'ala (with the following words), لا إله إلا أنت سبحانك إني كنت من الظالمين Whichever Muslim supplicates unto his Rabb with it forty times during his illness and then dies in that illness will gain the reward of a martyr. If he is cured, then he will be cured in a manner that he is forgiven (by Allah Ta'ala). 5.وأخرج الحاكم وصححه عن أنس " أن النبي صلى الله عليه و سلم قال : من سأل الله القتل في سبيل الله صادقا ثم مات أعطاه الله أجر شهيد Whosoever sincerely seeks martyrdom in the path of Allah Ta'ala then dies, Allah Ta'ala will grant him the reward of a martyr 6. من قاتل فواق ناقة فقد وجبت له الجنة ومن سأل الله القتل من نفسه صادقا ثم مات أو قتل فإن له أجر شهيد ومن جرح جرحا في سبيل الله أو نكب نكبة فإنها تجيء يوم القيامة كأغزر ما كانت لونها لون الزعفران وريحها ريح المسك ومن جرح في سبيل الله فإن عليه طابع الشهداء " Whoever fought in the path of Allah Fuwaqa Naqatin (i.e. for the duration that it takes one to change from one udder of the camel to the other whilst milking the camel) Jannat becomes obligatory upon such a person. Whoever seeks martyrdom sincerely then dies or is killed then verily he will attain the rewards of martyrdom. Whoever is wounded in the path of Allah Ta'ala or is afflicted with a calamity then it will come on the day of Qiyaamah in its severest form, the colour of which will be the colour of saffron, and the fragrance of which will be of musk, and whoever is wounded in the path of Allah Ta'ala then upon such a person is the seal of the martyrs. 7. وفى الحديث « من حافظ منكم على الصلوات الخمس حيث كان واين ما كان جاز الصراط يوم القيامة كالبرق اللامع فى اول زمرة السابقين وجاء يوم القيامة ووجهه كالقمر ليلة البدر وكان له كل يوم وليلة حافظ عليهن اجر شهيد » Whosoever safeguards his five daily Salaah from amongst you wherever he may be, he will cross the bridge of Siraat on the day of Qiyaamah like brilliant lightning in the first group of the forerunners (in Islam), and he will come on the day of Qiyaamah in such a condition that his face will be like the full moon on a fully lit night and for every day and night that he protects his Salaah he will receive the reward of martyrdom. وفى الحديث « الفار من الطاعون كالفار من الزخف والصابر فيه له اجر شهيد » 8. The one that flees from a plague is like the one that flees from the army and the one that remains steadfast in a plague receives the reward of a martyr. 9. وَمَنْ عَفَا عَنْ أَخِيهِ الْمُسْلِمِ ، وَكَظَمَ غَيْظَهُ أَعْطَاهُ الله أَجْرَ شَهِيدٍ Whosoever forgives his Muslim brother and swallows his anger, Allah Ta'ala will grant him the reward of a martyr. 1.0 عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، عَنِ ابْنِ عُمَرَ , رَضِيَ الله عَنْهُمَا ، قَالَ : أَرَاهُ عَنِ النَّبِيِّ صَلَّى الله عَلَيه وسَلَّم ، قَالَ : لِلْمَرْأَةِ فِي حَمْلِهَا إِلَى وَضْعِهَا إِلَى فِصَالِهَا مِنَ الأَجْرِ ، كَالْمُتَشَحِّطِ فِي سَبِيلِ الله ، فَإِنْ هَلَكَتْ فِيهَا بَيْنَ ذَلِكَ ، فَلَهَا أَجْرُ شَهِيدِ. A woman attains reward from pregnancy until childbirth and until she weans off her child equivalent to the reward of a person away from home in the path of Allah, If she loses her life between these stages (of pregnancy, childbirth and weaning) then she attains the reward of martyrdom. 11. من رد عادية ماء أو عادية نار فله أجر شهيد (1) 8701 - من ردته الطيرة عن حاجته فقد أشرك- المتمسك بسنتي عند فساد أمتي له أجر شهيد Whoever resists a misfortune of water or fire attains the reward of a martyr. Whoever is turned away from his need due to a bad omen has ascribed partners unto Allah Ta'ala. The one who grips firmly unto my Sunnah at the time of corruption of my Ummat attains the reward of martyrdom. 12. الْغَرِيقُ شَهِيدٌ وَالحَرِيقُ شَهِيدٌ وَالْغَرِيبُ شَهِيدٌ وَالمَلْدُوغُ شَهِيدٌ وَالمَبْطُونُ شَهِيدٌ وَمَنْ يَقَعُ عَلَيْهِ الْبَيْتُ فَهُوَ شَهِيدٌ وَمَنْ يَقَعُ مِنْ فَوْقِ الْبَيْتِ فَتَنْدَقُّ رِجْلُهُ أَوْ عُنُقُهُ فَيَمُوتُ فَهُوَ شَهِيد وَمَن تَقَعُ عَلَيْهِ الصَّخْرَةُ فَهُوَ شَهِيدٌ وَالْغَيْرَى عَلَى زَوْجَهَا كَالمُجَاهِدِ فِي سَبِيلِ الله فَلَهَا أَجْرُ شَهِيدٍ وَمَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ وَمَنْ قُتِلَ دُونَ نَفْسِهِ فَهُوَ شَهِيدٌ وَمَنْ قُتِلَ دُونَ أَخِيهِ فَهُوَ شَهِيدٌ وَمَنْ قُتِلَ دُونَ جَارِهِ فَهُوَ شَهِيدٌ وَالآمِرُ بَالمَعْرُوفِ وَالنَّاهِي عَنِ المُنْكَرِ شَهِيدٌ ) ) ( ابن عساكر ) عن علي The person that drowns is a martyr. The one that is burnt to death is a martyr. The person that dies in a foreign land is a martyr. The one that is bitten by a snake or stung by a scorpion is a martyr. The one that dies due to a stomach ailment is a martyr. The one upon whom a house falls is a martyr. Whoever falls from the top of a house and his leg or neck is broken and he dies is a martyr. The one upon whom a rock falls is a martyr. The woman that has self-honour upon her husband is like one that goes out in the path of Allah and acquires the reward of martyrdom. The one who loses his life whilst trying to protect his wealth is a martyr. The one who loses his life whilst trying to protect his life is a martyr. The one who loses his life whilst trying to protect his brother is a martyr. The one who loses his life whilst trying to protect his neighbour is a martyr. The one that commands good and prohibits from evil is a martyr. 13. حدثنا محمد بن موسى الإصطخري ثنا الحسن بن كثير حدثتني نضرة بنت جهضم بن عبد الله بن أبي الطفيل القيسية عن أبيها عن يحيى بن أبي كثير عن ابي سلمة بن عبد الرحمن عن عائشة قالت قلت يا رسول الله ليس الشهيد إلا من قتل في سبيل الله فقال يا عائشة إن شهداء أمتي إذا لقليل من قال في يوم خمسة وعشرين مرة اللهم بارك في الموت وفيما بعد الموت ثم مات على فراشه أعطاه الله أجر شهيد Hadrat Aisha i says, I said O messenger of Allah Salallahu Alaihi Wasallam, “A martyr is only one that was killed in the path of Allah.” Rasulullah Salallahu Alaihi Wasallam said, “O Aisha, in that case the martyrs of my ummat will be very few.” Whoever recites, اللهم بارك لى في الموت وفيما بعد الموت Twenty five times a day and then passes away upon his bed Allah Ta'ala will grant him the reward of a martyr. 14. إن الله كتب الغيرة على النساء والجهاد على الرجال فمن صبر منهن إيمانًا واحتسابًا كان لها مثل أجر شهيد (الطبرانى عن ابن مسعود) Verily Allah Ta'ala has prescribed self-honour upon the women and Jihaad upon the men. Whosoever exercises patience from amongst them (i.e. the women) with Imaan and having hope of reward then for such a person is the reward of a martyr. 15. الحاج فى ضمان الله مقبلاً مدبرًا فإن أصابه فى سفره تعب أو نصب غفر الله له بذلك سيئاته وكان له بكل قدم يرفعه ألف درجة فى الجنة وبكل قطرة تصيبه من مطر أجر شهيد (الديلمى عن أبى أمامة) A person that undertakes the journey of Haj is in the protection of Allah Ta'ala whilst proceeding to (Makkah Mukarrama) and whilst returning. If he is afflicted with tiredness or fatigue, Allah Ta'ala will forgive his sins (due to him enduring such conditions), and with every step that he takes Allah c will elevate him by one thousand ranks in Jannat, and for every drop of rain that afflicts him is the reward of martyrdom. 16. - من جلب طعاما إلى مصر من أمصار المسلمين كان له أجر شهيد (الديلمى عن ابن مسعود) Whoever brings food to any of the Muslim towns will attain the reward of martyrdom 17. من صلى الضحى وصام ثلاثة أيام من الشهر ولم يترك الوتر فى سفر ولا حضر كتب له أجر شهيد (الطبرانى عن ابن عمر) Whoever performs Salaatud-Duhaa and fast three days every month and does not miss out the Witr Salaah whilst being a resident (at home) or whilst travelling the reward of a martyr will be recorded for him. ومن مات غريبا مات شهيدا (الرافعى عن ابن مسعود) 18. 19. قال رسول الله من مشى إلى الخير حافيا فكأنما مشى إلى أرض الجنة تستغفر له الملائكة وتسبح له أعضاؤه فإن حدث له في ذلك حدث كان له أجر شهيد Whoever walks towards acts of virtue welcoming (such acts) then it is as though he has walked towards the land of Jannah for whom the angels seek forgiveness and his limbs recite Tasbeeh on his behalf. If a mishap or calamity afflicts him whilst undertaking such a journey then such a person attains the reward of martyrdom. 20. قال رسول الله صلى الله عليه وسلم : « من لم يدرك الغزو معي فليغز في البحر ، فغزو يوم في البحر خير من مائة في البر ، وإن أجر شهيد في البحر كأجر شهيدين في البر ، وإن أفضل الشهداء عند الله أصحاب الأكف » ، قيل : وما أصحاب الأكف ؟ قال : « قوم تتكافأ عليهم مراكبهم في سبيل الله » Rasulullah Salallahu Alaihi Wasallam is reported to have said, “Whoever was unable to go out in Jihaad with me should set out in Jihaad by sea as going out in Jihaad for a day in the ocean is better than a hundred days of Jihaad on land, and the reward of a martyr at sea is like the reward of two martyrs on land, and verily the most virtuous martyrs in the court of Allah c are Ashaab-e-Akaf. It was asked, “What is Ashaab-e-Akaf?” Rasulullah Salallahu Alaihi Wasallam said, “Such a nation whose conveyances capsize over them in the path of Allah.” 21. وقال صلى الله عليه وسلم من مات يوم الجمعة أو ليلة الجمعة كتب الله له أجر شهيد ووقي فتنة القبر A person that passes away on the day of Jumuah or the eve of Jumuah, Allah Ta'ala writes for him the reward of martyrdom and he is protected from the trials of the grave. Source

Question I want to know the difference between ‘hadith and qiyas’ Answer Islamic jurisprudence is based on 4 fundamental principles. Quran Hadith Ijma’a (consensus) Qiyaas (Analogy) One should remember that not every ruling can be found in the Quran and hadith. Quran and hadith are the roots of sharia. Everyday a new Mas’alah arises which is not found in the Quran and hadith. The method of deriving these new Masa’ail is known as Qiyaas. Qiyaas has its rules which are strictly followed. Qiyaas is used for those situations in which there are no rulings found in first 3 principles. So the ruling derived from the first three is then fitted onto the current situation. Qiyaas is there to bring into open some ruling which has its roots in the Quraan/Hadith. Inshallah a Bayan on Qiyas will be coming on the hanafi fiqh channel soon. http://www.youtube.com/user/hanafifiqh Source

Answered by Ustadh Tabraze Azam Question: Assalamualaikum, I never understood the nature of Hadith Qudsi and how it was different from the “regular” hadiths. Also, the “regular” hadiths are ‘traditions’ and narrations of the Prophet (peace be upon him) doing, saying, and instructing us to do many things. How did the Prophet (peace be upon him) receive this information from Allah relative to Qur’anic revelation and the Hadith Qudsi? Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh, I hope you are in the best of health and spirits, insha’Allah. A Sacred Narration (al-Hadith al-Qudsi) is a narration (hadith) which, from the perspective of its meaning, is from Allah, the Exalted, and from the perspective of its wording, from the Messenger of God (Allah bless him and give him peace). [Jurjani, al-Ta`rifat] The Difference between the Regular Narrations (Hadith) and the Sacred Narrations (al-Hadith al-Qudsi) The Sacred Narration (al-Hadith al-Qudsi) is attributed to Allah, Most High, and related from Him. The Messenger of God (Allah bless him and give him peace) would receive the meaning from Allah, by way of inspiration or dream, and then he (Allah bless him and give him peace) would inform his community of this in his own words. This is contrary to the remaining narrations (hadith) as the Messenger of God (Allah bless him and give him peace) would not attribute them to His Lord, nor relate them from Him. The Difference between the Sacred Narrations (al-Hadith al-Qudsi) and the Qur’an There are many differences between the Qur’an and the Sacred Narration (al-Hadith al-Qudsi). Of the most notable of them are the facts that the Qur’an is miraculous in its wording and was revealed by the intermediary of the Angel Gabriel. A Sacred Narration (al-Hadith al-Qudsi), on the other hand, has neither of these qualities. Other unique qualities which the Qur’an, alone, possesses are: [1] The mass transmission (mutawatir) in all of its words and letters; [2] The impermissibility of touching the Qur’an for the one in a state of minor ritual impurity (and reciting it for the one in a state of major ritual impurity); [3] The requirement, and specification, of its recital in the prayer; [4] It is called the Qur’an; [5] It is an act of worship to recite the Qur’an and one is rewarded for each letter; The Qur’an’s words, and meanings, are from Allah through manifest revelation; contrary to the narrations (hadith). [`Ayni, `Umdat al-Qari Sharh Sahih al-Bukhari; Siraj al-Din, Sharh al-Mandhuma al-Bayquniyya; al-Sayyid Muhammad bin `Alawi, al-Manhal al-Latif fi Usul al-Hadith al-Sharif] This is something of what can be said about the difference between the Sacred Narration (al-Hadith al-Qudsi) and the Qur’an. And Allah knows best. Wassalam, Tabraze Azam Checked & Approved by Faraz Rabbani seekersguidance

In a mother's womb, were two babies, engaged in conversation. The one asked the other: "Do you believe in life after delivery?" The other replied: "Of course! There has to be something after delivery. It may be that we are here to prepare ourselves for what will follow later." "Nonsense!" says the other. "There is no life after delivery! What would that life be?" "Well, I can’t say exactly, but there will probably be more light there, than here. And we will probably walk with our legs, use our hands, eat with our mouths…." The first baby says: "That is absurd! Walking is impossible. And eating with our mouths? How ridiculous you are! …The umbilical cord supplies nutrition. Life after delivery is to be excluded." The other baby responded: "I think there is something beyond this world of the womb, and maybe it is different than what is here." The first replies: "No one has ever come back from there! Delivery is the end of life, and in the after-delivery, there is nothing but darkness and anxiety and it takes us nowhere. Nowhere at all!" "Well, whatever is to be, will be," says the other, "but certainly we will see our mother and she will take care of us." "Mother???" …Do you believe in mother? Where is she now?" The baby responds: "She is all around us. It is in her that we live. Without her, there would not be this world of ours." "I don't see her, so it's only logical that she doesn't exist!" To which the other replied, "Sometimes when you are silent, you can hear her, you can perceive her. I believe there is mother – loving and caring. And I believe there is a reality after delivery and we are here to prepare ourselves for that reality." GemsofGuidance

Admin Edit: Comment removed Respected Brother Abu Hafsat, Assalaamu 'alaykum. The reason for the edit is that at islamicteachings.org we are extremely careful about the sources of the interpretations / explanations of Qur'an and Hadith.

Brother Abu Hafsat, assalaamu 'alaykum Jazaakallah for posting however please read the pinned topics in this section. It is of utmost importance that the translations/commentary of Qur'nic verses are sourced i.e. which translation or commentary it is from. Until then your post cannot be approved. Jazakallah