ummtaalib

By Mufti Abdur Raheem Lajpuri There are innumerable reasons and benefits of fasting. One of the most promenent is habituating oneself with controlling the carnal self. One thereby restrains one's innate desires, as a result of which those good deeds that are normally difficult to carry out become easier. One therefore is able to forsake sin and develops the qualities of piety and abstinence. Allah says, "O you who have Imaan! Fasting has been made obligatory for you just as it was made obligatory for those before you (the Jews and Christians), so that you may develop Taqwa (fasting saves a person from sin because it develops self-restraint and drives away the passions that lead to sin.) - Surah Baqara 2:183 Fasting serves as a nutrition for the soul so that the soul gains strength by it. There is nothing as effective as fasting to curb carnal desires and purify the soul. Fasting opens the door to spirituality and lends vitality to one's acts of worship. Reliable books of Ahadith mention that Rasulullah ﷺ once asked, "O Allah! What brings a person closest to You?" Allah replied, "When a person is hungry and in Sajdah." Another wisdom behind fasting is that people inculcate the qualities of Allah. Just as Allah does not need food, drink or carnal passions, the fasting person also does away with these during the fast. Similarly, he also then adopts the qualities of the angels who are sustained on Dhikr and not on food. The fasting person also gets the golden opportunity to be grateful to Allah during the days of fasting, when he also sympathises with the poor. Furthermore, fasting purges the body of toxins and diseases and is especially effective in purging phlegm. Fasting harnesses the love of Allah and Rasulullah ﷺ and raises a person's stages in the Aakhirah (Hereafter). Allah says, "Fasting is for Me and I shall personally reward a person for it." - Hujjatullah al-Baaligha Vol.1 pg 154 Another of the thousands of reasons for fasting is that by fasting, a person is fulfilling the command of Allah, thereby gaining proximity to Him. And Allah knows best what is most correct. Fatawa Rahimiyyah Vol.3 pg 118-119 Source

بسم الله الرحمن الرحيم Did you ever ponder why Shariah places so much importance on keeping good names, names of the prophet’s على نبينا و عليهم الصلوة و السلام and the pious? It is the nature of man to be affected by what he sees, hear and speak. It is for this very reason that many companies place so much importance on advertisements. When the consumer sees the advert over and over again, he ultimately accepts what is been offered to him and buys the product. It is also for this reason (man being affected by what he hears) that Nabi صلى الله عليه و سلم prohibited from referring to theMaghrib salah with the word Easha. Imam Bukhari رحمه الله narrates on the authority of Abdullah Al-Muzani رضى الله عنه that Nabiصلى الله عليه و سلم said: عبد الله المزنى أن النبى – صلى الله عليه وسلم – قال « لا تغلبنكم الأعراب على اسم صلاتكم المغرب »قال الأعراب وتقول هى العشاء 9661 563 تحفة The word Easha denotes darkness whereas the Maghrib salah should be performed soon after sunset. By naming Maghrib salah Easha, that would sub-consciously cause people to delay with the Maghrib salah. It is clear from the above that a name has a bearing on an individual. Similarly, it is mentioned in another narration: مالك بن أبي مريم قال دخل علينا عبد الرحمن بن غنم فتذاكرنا الطلاء فقال حدثني أبو مالك الأشعريأنه سمع رسول الله صلى الله عليه و سلم يقول “ليشربن ناس من أمتي الخمر يسمونها بغير اسمها (سنن أبي داود<3690) “Most certainly a time will dawn upon my ummah when they the will begin to consume liquor giving it a different name” -(Abu Dawood 163 H.M. Saeed) Imagine if an intoxicant is named as a pure drink or healthy drink. That will appeal even to those who abhore intoxicants. The following may also be significant in understanding the impact of a name. It is common in politics that when there is a change in the regime or political party, the new regime changes names of cities, towns and streets to names of people that represent their philosophy and ideology. For example, in South Africa, the airports, Louis Botha and Jan Smuts have been change to International Airport and O.R. Thambo respectively, Pretoria is changed to Tshwane, Stanger is changed to Kwa-Duguza etc. In the background of what has been stated above, the name of a person also has an impact on the life and personality of a person. Imam Bukhari رحمه الله mentions that once a person came to Nabi صلى الله عليه وسلم. Nabi صلى الله عليه وسلمasked him his name. He replied Hazn (meaning hard natured). Nabi صلى الله عليه وسلم advised him to change his name to Sahl (meaning soft natured). The person replied that he does not want to change the name his parent’s had given him. The narrator of this hadeeth Sa’eed, who happens to be the grandson of Hazn says our family was always hard natured. عن ابن المسيب عن أبيه أن أباه جاء إلى النبى – صلى الله عليه وسلم – فقال « ما اسمك » . قال حزنقال « أنت سهل » . قال لا أغير اسما سمانيه أبى . قال ابن المسيب فما زالت الحزونة فينا بعد(صحيح البخارى6190) Names also indicate the identity of a person. At times it also denotes the religion of the person. Muslims in communist Russia (formerly U.S.S.R.) could not openly accept Islam. That led to a generation being deprived of Islamic education. However, Muslims kept up to basic Islamic beliefs. They ensured that they gave their children Muslim names. Thus 50 years later, that generation was ignorant of many aspects of Deen and Islam. However, they identified with practising Muslims by virtue of their names and remembering the practise of Deen and Islam from their elders. Nabi صلى الله عليه وسلم advised that we keep good names. Imam Abu Dawoodرحمه الله تعالى narrates a on the authority of Abu-Darda (رضى الله عنه) عن أبى الدرداء قال قال رسول الله -صلى الله عليه وسلم- « إنكم تدعون يوم القيامة بأسمائكم وأسماء آبائكم فأحسنوا أسماءكم “».4950″ “On the day of judgement you will be called by your name and your father’s name, therefore keep good names.” (Abu Dawood Pg. 320 H.M. Saeed) Nabi صلى الله عليه و سلم said: قال رسول الله -صلى الله عليه وسلم- « تسموا بأسماء الأنبياء وأحب الأسماء إلى اللهعبد الله وعبد الرحمن وأصدقها حارث وهمام وأقبحها حرب ومرة ». سنن أبى داود4952 “Keep the names of the anbiyaa. The most beloved of names unto Allah are Abdullah and Abdur Rahman. The most truthful names are Harith and Hammam. The most detestable names are Harb and Murra” -(Abu Dawood Pg. 320 H.M. Saeed) Allama Qurtubi explains that any other names which are similar to the names Abdullah and Abdur Rahman, example Abdur Raheem, Abdul Malik, Abdus Samad etc, are also as beloved to Allah. (قال القرطبي : يلتحق بهذين الاسمين ما كان مثلهما كعبد الرحيم وعبد الملك وعبد الصمد – (فتح البارى 10/585 سلفية Names with bad meanings are disliked. For example, the name Harb (war) and Murrah (bitter). It was the noble practice of Nabi صلىالله عليه وسلم to change names containing a bad meaning. Imam Tirmizi رحمه الله تعالى narrates: (عن عائشة أن النبى -صلى الله عليه وسلم- كان يغير الاسم القبيح -(سنن الترمذى3073 “Nabi صلى الله عليه وسلم used to change bad names” Nabi صلى الله عليه وسلم prohibited from using such names which are only for Allah Ta’ala. Imam Muslim narrates on the authority of Abu Huraira رضى الله عنه Nabi صلى الله عليه و سلم said: ( 5734-عن أبي هريرة : عن النبي صلى الله عليه و سلم قال إن أخنع اسم عند الله رجل تسمى ملك الأملاك) (مسلم) “The most despicable name in the sight of Allah is the king of kings” Explaining this narration Mufti Taqi Uthmani دامت بركاته mentions: و به ظهر ان ما تعورف فى عصرنا من تلخيص اسم عبد الرحمن الى رحمن و تلخيص عبد القدوس الى قدوس لا يجوز شرعا و لا يجوز النداء او الخطاب به والله سبحانه اعلم (تكملة فتح الملهم 4/217 مكتبة دار العلوم كراتشى) Based on the above narration it would be impermissible to keep names as Azeez, Shakoor etc. The name should be kept as Abdul Azeez, Abdush Shakoor etc. Similarly one should not shorten these names when calling the person. http://www.fatwaa.com/articles/names/

AN EXPLANATION FOR THE ENQUIRING PUBLIC In this age of technological advancement, especially in the field of media and communication, the Ummah is facing great challenges. Whilst one cannot deny some of the benefits, the open and evident harms cannot be disregarded, particularly with regard to the television and its harmful effects. The harms of television for Muslims are crystal clear as it erodes the lustre of Imaan, retards their spiritual progress, ravages their morality and modesty and corrupts their hearts, minds and souls. It is due to this corruptive influence of television that the pious elders and Ulama-e-Kiraam of the Ummah have repeatedly highlighted its harms and declared it impermissible and unlawful. Hence, the Darul Uloom regards the viewing of television as extremely detrimental and harmful for a Muslim’s Imaan and Islam, though it be Islamic content. We are totally opposed to the idea of using the medium of television to propagate and disseminate Islam due to the glaring harms and repercussions, some of which are: Television is mainly a medium of entertainment. Thus, using it as a medium to disseminate a ‘serious’ issue such as religion cannot be effective. It will be taken in the light of entertainment. As Islam is haq (truth), the method of propagating and disseminating Islam should also be haq (in line with the tenets of Islam). Utilizing baatil (un-Islamic) methods to propagate Islam is bereft of goodness and divine guidance. Rather it promotes baatil (falsehood) itself. Viewing of even Islamic content on television prevents a person from being engaged in direct acts of Ibadah (devotion) such as Salah, Recitation of the Quraan Majeed and remembrance of Allah Ta’aala. Television promotes picture-making and photography which is against the very grain of Islam. Ultimately the viewer due to the dictates of his carnal self and delusion of Shaytan, may end up watching such content which could destroy his Imaan and moral fibre. Khalid Baig very aptly states: “The simple fact is that no one buys a TV because they desperately wanted to learn about Islam and it was the best way of doing it. The TV lounge is not a study room and all the Islamic videos in the world are not going to make it one. It is a piece of Hollywood. The rest is camouflage or self-deception. The earlier we get out of it, the better.” The great luminary and Allamah, Hadrat Maulana Yusuf Binnori Sahib said: ”If we do not adopt this stance which has been explained, then today, for the sake of the people, we will be using films to propagate Deen, tomorrow women without pardah/hijaab will be used for spreading Deen, and we will try to bring people onto Deen through gatherings of music and dancing…and in this way, in the name of propagating Deen, we will be trampling upon and destroying the laws of Shariah, one by one.” [Adapted from Ulama-e-deoband kê aakhree lamahaat pg.170/171] Hence, we urge the Ummah to acquire their knowledge of Islam through the authentic and traditional mediums such as the programmes conducted by the Ulama from the Masajid, Madaaris, Majaalis and the programmes of the Tabligh Jamaat, etc. We also appeal to the Ummah to ensure that their children receive a sound Islamic education and grounding at the primary Madrasahs. Imam Malik’s statement is very apt for our times when he stated: ”The latter part of this Ummah will not be reformed except in the way the former part of this Ummah was reformed.” May Allah Ta’aala guide us on the straight path and grant us the true and correct understanding of Deen. Statement of Darul Uloom Azaadville Regarding Television

We respect and revere all the four Aimmah Mujtahideen (viz. Imam Abu Hanifa, Imam Malik, Imam Shafi and Imam Ahmad (May Allah Ta’ala have mercy on them all) but follow only one in all matters of jurisprudence. In our case, we have placed our firm conviction on the School of thought of Imam Abu Hanifa (May Allah Ta’ala have mercy on him). The underlying reason for this is that coupled with his piety and sincerity, Imam Abu Hanifa (May Allah Ta’ala have mercyon him) devoted his entire life in attaining, mastering and codifying Islamic knowledge. This was in the glorious period when knowledge was at its pinnacle, memories were strong, Ulama were many and scholarly gatherings abounded. It was generally in this era that authentic Ahadith flourished and the scholars immersed into the depths of every narration. Every action that was practiced had to be based on concrete proofs derived from any of the Islamic sources. Thus, Imam Abu Hanifa (May Allah Ta’ala have mercy on him) use to discuss every ruling with at least forty scholars of whom each were masters in different fields of Islamic knowledge. After much study, scrutiny and discussion on each law, a conclusion used to finally be attained. Additional to all the above are the efforts of numerous great luminaries who came in the past twelve hundred years. They too traversed the earth, enduring hunger and pains in the quest of knowledge. These great scholars spent their entire lives thoroughly scrutinising every verdict of Imam Abu Hanifa (May Allah Ta’ala have mercy on him) to ensure its authenticity. In this way, the jurisprudence of Imam Abu Hanifa has been scrupulously refined through the united efforts and sacrifices of Mufassireen, Muhadditheen, Fuqahah, Philosophers, Jurists and Academics of twelve centuries. [1] There can now be no doubt in understanding that every ruling of Imam Abu Hanifa (May Allah Ta’ala have mercy on him) is most definitely in conformity with Quran and Hadith. It would be highly illogical for us now to independently seek evidences from Quran and Hadith when the cake is already baked. This is an extremely daunting task, which requires years, nay lives of dedication, commitment, perseverance and great effort. In fact, many Ahadith are not even at our disposal today. When the tartars invaded Baghdad, they burnt down thousands of libraries and destroyed so much literature that the entire river Dajla turned black with the ink. This led to the loss to several narrations.[2] Allah, in his infinite mercy, has made it so easy for us that we follow such individuals who were the true epitomes of Islamic knowledge. By following these illustrious scholars, we can rest assured that ultimately we would be practising on Quran and Hadith. The above proves how frivolous it is for us now to independently search for proofs directly from the Quran and Ahadith. Thus, we are happy that Allah Ta’ala has made our Deen so easy for us. May Allah Ta’ala guide us to that which he loves and keep us on the straight part. Ameen ————————————————————————————————— [1] See Athr al-Hadith ash-Sharif (p195) for a detail discussion on this. [2] In the book Al-Maslak al-wasat ad-dani (Q 2/Alif, maktoot) there is a quotation that when Ibn Hajar al-Asqalani (May Allah Ta’ala have mercy on him) was asked regarding Ahadith which scholars in the Hanafi and Shafi use as proof yet there is no sign of them in the books of Hadith, he replied, “Many of the books of Hadith, or even most have vanished in the Eastern lands in the times of their tribulations. Perhaps these Ahadith were in those books and hence, did not reach us. http://www.fatwaa.com/beliefs-and-creed/why-do-we-follow-a-madhab/

Muḥtaram Mawlānā, Does taking any food substitutes such as receiving blood, glucose, or I.V. substance through injection while fasting break the fast? Please give reason to answer with reference. Jazakumullah u Khair Answer As-Salāmu’alaykum wa raḥmatullāhi wa barakātuhu, When any liquid, food or medicine reaches, ingests and settles in one of the three considered cavities of the human body viz. the throat, the stomach, the intestines, the fast will be nullified. Hence, the fast will only break if the injection is received directly in to the throat, stomach and intestines, or in any vein which directly leads the medicine in to these three cavities. Injections given in any other part of the body will not nullify the fast. To be more specific, an injection in the muscle is allowed during fasting but not an intravenous nutritional injection. فهما يعتبران الوصول إلي الباطن من مسلك هو خلقة في البدن لأن المفسد للصوم ما ينعدم به الإمساك المامور به. وإنما يؤمر بالامساك لاجل الصوم من مسلك هو خلقة دون الجراحة العارضة وابو حنيفة رح يقول المفسد للصوم وصول المفطر الي باطنه فالعبرة للواصل لا للمسلك وقد تحقق الوصول هنا وفي ظاهر الرواية قرق بين الدواء الرطب واليابس واكثر مثايخنا ان العبرة بالوصول – تعليق ابي الوفاء الأفغاني في كتاب الأصل،2/183،عالم الكتب فلا يحصل الفطر بما وصل إلى داخل الجسم في غير الجوف المعتبر، وهو المعدة والحلق والأمعاء – الجامع في أحكام الصيام والاعتكاف والحج والعمرة ص 57 طبعة دار الجنان Also refer to Imdād al-Fatāwā – 2/144, Fatāwā Maḥmūdiyya – 10/154, and Aḥsanul Fatāwa vol.4 pg.432 http://www.fatwaa.com/question/injections-in-the-state-of-fasting/

[removebr] The pages of history are replete with accounts of unbelievable hardships faced by righteous men and their piety. Not only men but women too have endured untold hardships and shown extraordinary patience. The wife of Firoun was among these strong willed women. In today’s terminology we would call her a first lady, the consort of the king, your royal highness. She was a woman who enjoyed every privilege and comfort. Rivers flowed beneath her palace and she had a view of the river Nile. She was intelligent and well-admired by all the women of Egypt, who all wished to be in her position. After picking up Moosa (alayhis salam) from the river Nile she took care of him and paid attention to his upbringing. For this she appointed 400 slaves and when he went out, he rode with such grandeur that people thought him to be the son of Firoun. Moosa (alayhis salaam) later left Egypt and returned to challenge the magicians of Firoun. This was not only between Moosa (alayhis salaam) and Firoun but it was between truth and falsehood for the people of Egypt. Aasiya who watched the victory of Moosa (alayhis salaam) over the magicians was left impressed. She and her slave girl Maashita went to Moosa (alayhis salaam) to express their desire to accept Islam. They then kept their imaan hidden from Firoun. One day while combing the princess’s hair, Maashita the slave girl dropped the comb. She uttered “Bismillah” as she bent down to pick it up. The princess was astonished on hearing this and said, “Do you mean my father?”Firoun was informed about her iman and here began a difficult trial for her, a trial where even strong men falter. Firoun ordered a large brass vessel to be brought.A fire was kindled in it until it was venomously hot. Her children were then thrown in one by one in front of her eyes until it was the turn of the last child who was still suckling from his mother. This made her sob.The infant suddenly spoke to her saying, “Mother jump! The punishment of this world is light compared to the hereafter. Aasiya after witnessing the brutal punishment of her slave girl now revealed her Imaan. Firoun became enraged. She was given a last chance to accept Islam when Firoun threatened to drop a boulder on her. Firoun announced if she left Islam he would take her as his wife and if not, this would be her end. However Aasiya was convinced of her faith and she remained steadfast. As Rasulullah Sallallāhu Alayhi Wasallam mentioned in a hadeeth, “When imaan enters the recess’s of the heart there is nothing to deny it from the sweetness of imaan”. She made Dua and Allah mentions it in the Quraan. “And for the believers Allah has set an example in the wife of Firoun who said: My Rabb build for me a house in paradise, deliver me from Firoun and his misdeeds and save me from the wicked nation.” Her gaze then turned towards the heaven and she recited her Shahadat. In some narrations it is mentioned that Allah showed her palace in Jannah before she passed away, and that Allah took her soul away before the boulder fell on her. Wealth and position should not make us compromise on Deen. When a person is sincere in faith then its blessing make it easy to tolerate persecution. It was only her sincerity that gave the Royal Queen, Aasiya the strength to bear oppression and cruelty. Those who walk the path of truth are never alone. At every step Allah grants them patience and steadfastness. A woman is naturally weak and a Queen more so by being waited on but when she tasted faith she stood by every kind of injustice. http://idealwoman.org/2012/the-first-lady/

So remarkable is this incident that it has always had an inspirational impact on all those that ever came to hear of it. The story is of Umme Sulaym (radhiallahu anha) – the mother of Hazrat Anas (radhiallahu anhu) the blessed companion who served the holy Prophet (salallahu alaihi wasalam) for ten years in Madinah Munawwarah. After the death of her first husband Umme Sulaym (radhiallahu anha)remained a widow for some time to devote herself to the proper upbringing of her son. She then married Abu Talha(radhiallahu anhu) from whom she had a son called Abu Umayr. The Prophet (salallahu alaihi wasalam) would often visit their house and play with the child One day, Abu Umayr was ill and Hadhrat Abu Talha (radhiallahu anhu)was fasting. While he was out working, the child passed away. Devastated, his mother washed and shrouded his blessed body and laid it on the cot. Imagine my dear sisters, her dear beloved son has just passed away before her very own eyes, yet all alone with total patience she shrouds him with her own hands. She then takes a bath and changes her clothes for her husband. Subhanallah, in such a state she still remains concerned of fulfilling the rights due to her husband, yet today we find ourselves beautifying ourselves for everyone other than our husbands. When it’s time to go out, visit a friend or attend a wedding, we will dress ourselves like never before yet our state in our very own homes is astonishing. With uncombed hair and a messy appearance we come before our husbands before whom we should be making the greatest of efforts. Look at the affection of the sahaba(radhiallahu anhum).Let alone the wife dressing up for her husband the great Sayyiduna Ibn Abbas (radhiallahu anhu) said: “As my wife adorns herself for me, I adorn myself for her.” Nevertheless upon Hazrat Abu Talha’s arrival he asks about the child- Umme Sulaym(radhiallahu anha) answered by saying that he is in peace. Hearing this her husband felt content, she then gave him food to break his fast and the couple then shared the bed for the night. Little did he know that his pure child was lying just yards away from him, shrouded in a kafan in his little cot. Now when they arose in the morning Umme Sulaym(radhiallahu anha) said to her husband most wisely, “I have a question to ask.” She said “If somebody gives us an item to keep as trust, what should we do if he wishes to reclaim it.” Abu Talha(radhiallahu anhu) replied, “Why, we should of course return the owners item back to him with happiness.” Umme Sulaym then took the chance and said, “ Well make sabr upon your son’s death and happily make preparation for his burial for (Abu Umayr was loaned to us by Allah and) Allah Taala has taken back his trust”. Abu Talha (radhiallahu anhu)was shocked and filled with grief. “Why did you not tell me last night?” he exclaimed. She calmly exclaimed that you were hungry after fasting the whole day, you would have spent the whole night in grief. So I told you now instead. Abu Talha (radhiallahu anhu)felt very hurt and immediately went to the Prophet (salallahu alaihi wasalam) to tell him what had happened. The Prophet (salallahu alaihi wasalam) expressing his happiness on Umme Sulaym’s deed made dua for the couple and said, “I have great hopes that Allah will bless you with a Mubarak child from your last night’s union with your wife.” Subhanallah such were the effects of the Prophet’s dua that Umme Sulaym did have another son. In fact one of the Sahabah (radhiallahu anhu) mentioned: “I lived to see the effect of Nabi (salallahu alaihi wasalam)s Dua. As a result of his union with his wife on that night, Hadhrat Abu Talhah(radhiallahu anhu) had a son named Abdullah. This Abdullah had nine sons, all of whom were Qurra(expert reciters of the Quran)! Dear sisters, this story leaves us amazed and astonished. We only need to ask a mother who has lost her child at such a young age, the pain and sorrow she goes through she can never describe. Umme Sulaym(radhiallahu anha) wasn’t an Angel, rather a human just like you and I. She must have been so upset yet alone she sat to shroud her child. Not only that my sisters but she acknowledged her husband needed to eat after a long day of fasting. She not only fed him but went one step further and allowed him to fulfil his desires before she broke the news. How many of us today can say we have the patience? After a long day of work how many of us are able to provide our spouses with the comfort and rest they require. Many a times we find ourselves only increasing their tension and anxiety by burdening them with our problems, and troubling them with our demands. Remember just one deed of Umme Sulaym’s yet it pleased Allah so much that he blessed her with 9 grandsons. All who whom became Qurra(Experts in the recitation of the Quran) It’s no wonder the following virtue is recorded in the books of Ahadith with regards to Umme Sulaym: Anas reported that Nabi (salallahu alaihi wasalam) said: “I entered Paradise and heard the noise of steps. I said: Who is it? They said: She is Ghumaisa, daughter of Milhan, the mother of Anas bin Malik.” Subhanallah! Surely in this story lies a lesson for all those females who wish to gain the pleasure of Allah and His beloved Nabi (salallahu alaihi wasalam).

I remembered reading this story about the mother of Imam Ghazali and his brother. Being an Imam of the masjid, the great Imam once complained to his mother that his brother, Ahmed, did not perform salaat behind him. She in turn reprimanded the younger son and he therefore began attending jamaa’at at the masjid. During this time Imam Ghazali was occupied with writing a book on Fiqh and had reached Kitaabul Haydh (menstruation). One day in the course of leading salaat he became preoccupied with thought of a ruling regarding this subject and he dwelled upon it for some time. His brother left midway and completed salaat alone. Once again the Imam complained to his mother. Upon her query, Ahmed said, “Beloved Mother! Ask him, if someone’s clothes are soiled or stained by blood, will his salaat be in order?” Imam Ghazali replied, “of course not!" Ahmed retorted, “The rank of the heart (spiritual) is greater than clothes (external). When it is necessary for clothes to be pure of blood (and other impurities), then to a greater extent, will it be obligatory to purify the heart. You were contemplating on masaail of haydh whilst leading salaah! Your heart was therefore stained with blood and that is why I prayed alone.” Their wise mother replied, “Ahmed, your heart too is stained by blood” Why did you throw tawajju (inclination) upon his heart? You should have remained steadfast upon your own concentration in salaah! What insight! What a mother!

“There were pious people who came before us and have passed away, and there are pious people who exist today. At the time of birth, we and they were granted the same abilities. However, they utilised their capabilities in the right manner and achieved many great things. We on the contrary are wasting these potentials. If we were to put them to use by exerting a little effort, we will also experience many achievements in our lives.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

The Month of Ramadhaan is Compulsary upon every Muslim, Male and Female who is sane and mature. The Almighty Allah has promised great reward for those that fast, whilst a severe punishment awaits those that do not fast in the month of Ramadhaan. Fasting has many physical, moral and social benefits. However, Allah has made fasting compulsary so that we become pious, fearful and conscious of our duties as Muslims. (O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint.) (Al-Baqarah 2:183) (O ye who believe! fear Allah as He should be feared, and die not except in a state of Islam.) (Aal `Imran 3:102) “Every deed of the child of Adam is for him except fasting; it is for Me and I shall reward it. The (bad) breath of the mouth of a fasting person is more pleasing to Allah than the perfume of musk.” (Al-Bukhari) The purpose of fasting is not to make us hungry and thirsty, or to deprive us some of our comfort and conveniences. The real purpose of fasting is that we learn taqwa. Taqwa is highly emphasized in the Qur’an and Sunnah. There are more than 158 verses in the Qur’an on taqwa, and there are hundreds of hadiths on this subject. Taqwa is Islam itself. It is the sum total of all Islamic values and virtues. If one has taqwa one has achieved everything. Taqwa is the consciousness of Allah . It is to do one’s best efforts to live by His commands and to avoid His prohibitions. The Qur’an has used the word taqwa to mean consciousness of Allah , fear of Allah , worship of Allah , sincerity in faith, and avoidance of disobedience to Allah . Fasting builds the character of taqwa if it is done in the right way. How does fasting build the character of taqwa? Let us look at some of the things that a fasting person is supposed to do, and see how they are related to the concept and spirit of taqwa. 1. Unlike prayers, charity, and pilgrimage, fasting is an invisible act. Only Allah and the person who is fasting know whether he or she is fasting or not. One may quietly eat or drink something and no one will notice and no one can find out. However, the fasting person has made this commitment for the sake of Allah and he or she wants to guard the purity of his or her fast for the sake of Allah . Fasting thus teaches sincerity, and it helps a person learn to live by the principles of his or her faith regardless whether others know or do not know. This is the very purpose and essence of taqwa. 2. Food and sex are two needs and desires that are essential for human survival and growth, but they can become easily corruptive and disruptive if they are not properly controlled and disciplined. Taqwa requires observing the rules of Allah when one eats and when one enjoys sexual relations. Fasting teaches how to control and discipline these desires. 3. The world is full of temptations. It takes a lot of discipline to say “no” to something that is very tempting but not good for us. During fasting we learn how to say “no” to things that are otherwise permissible and good, but are forbidden during fasting. When one learns how to say “no” to that which is generally permissible, then one can easily control oneself to avoid that which is forbidden. This is the spirit of taqwa. 4. People generally care for themselves and their families, but they often ignore the needs of others. Those who have do not even feel the pain and suffering of those who are hungry, homeless, and living in poverty. Through fasting we taste—to some extent—the pain and suffering of those who are poor and destitute. Fasting teaches empathy and sympathy, and it takes away some of our selfishness and self-centeredness. This is the spirit of taqwa. 5. When Muslims fast together in the month of Ramadan, it builds an atmosphere of virtues, brotherhood and sisterhood. We come closer to our Creator and we also come closer to each other. Unity, peace, harmony, brotherhood and sisterhood are the fruits of taqwa. In Ramadan we enjoy these fruits as we grow in taqwa. There are some important things that we should do during Ramadan to take better advantage of this month and to achieve its real purpose, namely, taqwa. These are some reminders and they are all taken from the guidelines given to us in the Qur’an and Sunnah. 1. Niyyah (intention): Remind yourself again and again that you are fasting in obedience to Allah . Be sincere in your intention. You want Allah to accept your fasting. The Prophet (peace and blessings be upon him) said: “Whosoever fasts in Ramadan with faith and seeking Allah reward, all his past sins will be forgiven.” (Al-Bukhari) 2. Sunnah: Observe the Sunnah in fasting. Take the sahur meal a little before dawn and end your fast at sunset. Observe all the rules of fasting. 3. Wara’ (avoiding everything haram or makruh): Be conscious to have halal food, halal income, halal relations. Avoid watching bad TV programs, videos, movies, etc., always, but especially during this month. Keep your body and mind very clean. Avoid wasting your time in useless things and pursuits. 4. Qur’an: Spend more time with the Qur’an. Read Qur’an every day. Try to finish the whole Qur’an at least one time during this month in your own personal reading. Read some Hadith and the books of seerah. 5. Prayer, supplication, and remembrance of Allah : Pray on time and observe all Prayers. Do not ignore the Tarawih Prayers. Make more supererogatory prayers. Do as much worship as you can. Do more dhikr (remembrance of Allah ) and du`aa’ (supplication) for yourself and for others. Make tawbah (repentance) and istighfar (request for Allah’s forgiveness) as much as you can. This is the best time for devotion and seeking Allah forgiveness. Seek the Night of Qadar by special devotion during the last 10 nights of this month. 6. Zakah, charity, and generosity: Be very charitable and generous. Give more and more to help the poor and needy, and to help good social and community projects. Be good to your friends and neighbors also. Let your non-Muslim neighbors and co-workers know that this is your blessed and sacred time. 7. Good behavior and relations with others. Try to be extra kind and courteous during this month. Forget your quarrels and disputes. Reconcile and forgive. Do not get involved in backbiting, lying, cheating, and anything that is wrong. Be very good to Muslims and to all human beings. 8. Reflection: Think, reflect, and plan to improve the moral and spiritual condition of your own self and your family. Think about any wrong things and sins you may have been doing and correct yourself. Think about any deficiencies you have in your Islamic observances and plan to change yourself. Think what you can do for the Ummah and for humanity to make this world a better place for everyone. Source

By Shaykh Muhammad Saleem Dhorat hafizahullah O you who believe! Fasting is prescribed to you, as it was prescribed to those before you, that you may (learn) self-restraint (Holy Qur'aan 2 : 183) Sawm (fasting) means to refrain from eating, drinking and cohabiting from subha sadiq (early dawn) to sunset with a niyyah (intention) of observing fast. Fasting in the month of Ramadhaan is one of the five pillars of Islaam and is fardh (compulsory) upon every muslim who is sane and mature. Fasting has many physical, moral, and social benefits. However, Allah has made fasting compulsory so that we become pious and God-fearing. Fasting will not be valid without niyyah. It is not necessary to express the niyyah in words. However it is preferable to recite Allahumma asoomu laka ghadan (O Allah tomorrow I shall be fasting for you only). In the case of Ramadhaan, it is better to make niyyah in the night. However, should a person fail to do so, then it is permitted to make the niyyah before half of the day has passed. MUSTAHAB (DESIRABLE) ACTS IN FASTING 1. To eat sehri (the meal before subha sadiq). 2. To delay the sehri up to a little before subha sadiq (early dawn). 3. To break the fast immediately after sunset. 4. To break the fast with dates. If dates are not available then with water. 5. To recite this du'a at the time of breaking the fast :- Allahumma laka sumtu wa bika aamantu wa ala rizqika aftartu O Allah! I fasted for You and in You do I believe and with Your provision (food) do I break my fast. THINGS MAKROOH (DETESTABLE) WHILE FASTING 1. To chew items such as rubber, plastic etc. 2. To taste food or drink and spit it out. 3. To collect one's saliva in the mouth and then swallow it. 4. To clean teeth or mouth with tooth powder or toothpaste. 5. To complain of hunger or thirst. 6. To quarrel, argue with filthy words. THINGS THAT BREAK THE FAST 1. To eat, drink or indulge in cohabitation intentionally. 2. To burn agarbatti (incense) and inhale its smoke. 3. If water goes down the throat while gargling. 4. To vomit mouthful intentionally. 5. To swallow vomit intentionally. 6. To swallow something edible, equal to or bigger than a grain of gram, which was stuck between the teeth. However, if it is first taken out of the mouth and then swallowed, it will break the fast whether it is smaller or bigger than the size of the grain. 7. To drop oil or medicine into ear or nose. 8. To swallow the blood from gums with saliva. However, if the blood is less than the saliva and its taste is not felt then the fast will not break. 9. Snuffing. 10. To eat and drink forgetting one is fasting and thereafter, thinking that the fast is broken to eat and drink again 11. Smoking. 12. To apply medicine to the anus. 13. For women to apply medicine to the urinary organs. 14. To swallow intentionally a pebble, piece of paper or any item that is not used as food or medicine. In all the above circumstances, only a single fast will become qadha except in the case of number one (1), where qadha and kaffarah both will become obligatory. (Consult an aalim regarding the rules of kaffarah). THINGS THAT DO NOT BREAK THE FAST 1. To eat, drink or indulge in cohabitation in forgetfulness. 2. To vomit without intention. 3. To vomit intentionally less than mouthful. 4. To have a wet dream. 5. To oil the hair. 6. To use surma (collyrium) in the eyes. 7. To drop water or medicine in the eyes. 8. To clean teeth with wet or dry miswaak (a stick used for cleaning teeth). 9. To apply or smell attar (perfume). 10. To swallow a fly, mosquito, smoke or dust unintentionally. 11. To swallow one's saliva or phlegm. 12. Water entering the ears. 13. To take an injection. SUNNAHS IN THE MONTH OF RAMADHAAN 1. To observe taraweeh. 2. To increase the recitation of the Holy Qur'aan. 3. To observe i'atikaaf during the last ten days of Ramadhaan. Sawm (Fasting) Sawm is a shield, as long as he (the fasting person) does not tear it up. (Nasa'ee) Note: Fasting is a protection from Shaytãn or from Allah's punishment in the Hereafter. One who indulges in sins whilst fasting such as lying, backbiting etc., they become the cause of the fast becoming wasted. All good deeds are for the one who renders them, but Fasting. Fasting is exclusively for me (Allah). (Bukhãri) Fasting is a shield and a powerful fortress. (Ahmad, Bayhaqi) I swear by that being in whose possession is the life of Muhammad! The odour of the mouth of a fasting person is sweeter to Allah than the fragrance of musk.(Bukhãri) Fasting is exclusively for Allah, the reward of it (being limitless) no one knows besides Allah. (Tabrãni) Suhoor Verily, Allah and His angels send mercy upon those who eat suhoor. (Tabrãni) Eat suhoor because in suhoor lies barakah. (Mishkãt) Iftãr Whosoever gives something to a fasting person in order to break the fast, for him there shall be forgiveness for his sins and emancipation from the fire of Jahannam; and for him (the one who gives) shall be the same reward as for him (whom he fed), without that person's (the one who was fed) reward being diminished in the least. (Ibne Khuzaymah, Bayhaqi) Whoever gave a person, who fasted, water to drink, Allah shall give him a drink from my fountain where after he shall never again feel thirsty until he enters Jannah. (Ibne Khuzaymah) The fasting person experiences two (ocassions) of delight: at the time of iftãr and at the time he will meet his Rabb.(Bukhãri) Not a single prayer made by a fasting person at the time of breaking fast is rejected. (Ibne Mãjah) Copyright © 2009 Islamic Da‘wah Academy

By Sister Shahnaaz Bemath Thinking positive can work miracles. You may have been told to “guard your thoughts”, but felt the advice to be pointless. After all, your thoughts are private. How can they possibly affect someone else? The fact is, thoughts do seem to boomerang in some mysterious ways. Science has not found a way to measure them as they have invisible sound waves. In order to understand how positive thinking works, and how to use it efficiently, it is important to understand the power of negative thinking. “Negative thoughts and tensions are like birds. We cannot stop them from flying near us but, we can certainly stop them from making a nest in our mind.” The mind can be directed towards positive thinking or negative thinking. The power of thought is a neutral power. The way one thinks determines whether the results are positive and beneficial or negative and harmful. It is the same of energy acting in different ways. Persistent inner work can change habits of thoughts. You must be willing to put energy and time to avoid negative thinking and pursue positive thinking, in order to change your mental attitude. Think of those things which are true, honest, just, pure, lovely, in other words, to fill your mind with noble, good thoughts, leaving no room for negative ones to take root. The Noble Messenger of ALLAH (peace be upon him) has reported that ALLAH, The Most Wise, said: “I treat my servant as how he thinks of Me” (Hadith- Bukhari/ Muslim). In other words, ALLAH TA’ALA treats His servant in the way how he thinks of ALLAH, what he hopes from and how he sets his hopes on ALLAH. So, those who come positive and with a great hope to the door of Mercy of the Almighty Creator will Insha Allah not return empty-handed. The most powerful weapon you have at your disposal is Du'a (prayer). Use it and use it often. The basis of prayer is to lift us and situations to Almighty ALLAH -- an inner act of visualisation. A further step is to contemplate on our beautiful teachings of Islam -- this involves controlling and directing out thoughts. A simple way to think of this is to imagine your mind to be like a garden. That garden can be spoilt and overrun by negative, destructive thoughts (weeds), or it can become a place of peace and harmony by the cultivation of flowers (uplifting thoughts). “Your mind is a garden. Your thoughts are the seeds. You can grow flowers. Or you can grow weeds.” Are you prone to depression? Do you see your life as a hopeless mess... consider yourself a failure? If you do, then you will close your mind, see no opportunities, and behave and react in such ways, as to repel people and opportunities. You let the power of negative thinking rule your life. Try replacing such negative thoughts with positive ones. Talk to your beloved ALLAH, ALLAH does not create a lock without a key, and ALLAH doesn't give you problems without its solutions. Trust HIM! While recognising these problems, picture yourself as mastering each one. Visualise yourself handling each situation creatively; being a success; gradually allowing your given potential to blossom. The beloved Messenger of ALLAH (Sallallaahu Alaihi Wa Sallam) advised us if you look forward to good things, it will happen In'Shaa'ALLAH. Thinking positive is a very important element of Islam. Always think that ALLAH has a plan for you, if something goes wrong, it will probably lead you to something good. HE is working things out for you, even if you don't feel it. Have faith and be thankful. Where faith and hope grows, miracles blossoms, ALLAHU AKBAR! At first, this kind of thought control may seem like an inner game -- but you'll be surprised at how, slowly but surely, your outer circumstances begin to change. For thought precedes action, and the right thoughts precede a chain of good actions. Destructive thoughts, on the other hand, act as poisoning agents. They embitter and limit the thinker, preventing him or her from developing good relationships, because others sense the wrong thoughts telepathically, and shy away instinctively. Conversely, if you greet people with the thought that they'll probably be nice to know, such a positive thought will affect their response. If you're afraid of someone, replace that fear with a thought which recognises that the person's given potential "core" is probably hidden under layers of unhappiness and wrong thinking. Silently bless that person, and ask that his or her true self be given a chance to manifest. A friend was once terribly upset because someone was spreading false rumours about her. She could not deny the rumour publicly. All she could do was pray for the woman, try to think about her charitably and visualise her acting differently. She did this consistently for some weeks. One day, unexpectedly, the woman phoned her to apologise and say she'd been mistaken, Subhaan-ALLAH! It seemed like a miracle! But right thinking can work miracles... Life has many different chapters for us. One bad chapter doesn't mean the end of the book. Be positive and keep your faith in ALLAH. Once we function in harmony with ALLAH'S beautiful laws of love and forgiveness -- and this includes spreading good, true and beautiful thoughts -- our lives will flower as they were meant to. “Think positive, Think different. Don't waste your precious energy on negative thoughts.” Decide that from today, from this very moment, you are leaving negative thinking behind, and starting on the way towards positive thinking and behaviour. It is never too late. Soon your life will turn into a fascinating, wonderful journey. Wake up every morning with the thought that something beautiful is about to happen. Let’s welcome each day with a smile and bid farewell with a smile. We thank ALLAH for HIS blessings. Take advantage of our positive energy and employ them in doing well in this life. Let's learn, read and after that, we will find the entire universe will extend to us it's heart and the whole world will hug us with its beauty... Subhaan-ALLAH! There is something beautiful in life. You just have to find it....be positive and it will find you! eislam

Hanafi Fiqh > Askimam.org i have a pocket quran on my mobile phone i wanted to know if i could pray it without wudhu or weather i could touch it or not without wudhu Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh 1. It is permissible to recite the Quraan without wudhu. ويباح له قراءة القرآن لما روي أن رسول الله صلى الله عليه و سلم كان لا يحجزه من قراءة القرآن شيء إلا الجنابة (Badaa’I us Sanaa’I Vol. 1. Pg. 141 Darul Kutub Deoband) 2. It will be permissible to touch the mobile phone without wudhu, however it will not be permissible to touch the actual text that appears on the screen of the mobile phone without wudhu. (قوله مس مصحف) (قوله اى ما فيه آيه) لكن لا يحرم فى غير المصحف الا بالمكتوب: اى موضع الكتابة. (Durrul Mukhtaar Vol. 1. Pg. 173 H M Saeed) And Allah knows best Wassalam Ml. Abdul Hameed, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Question Assalamu alaykum Mufti Saheb, my question is that do you need wudhu if you are reading quran on the laptop/computer? 2. do you need wudhu if you are reading quran on a phone e.g. Iphone? Answer (Fatwa: 1510/1510/M=1431) (1-2) It is not a condition to have wudhu merely for the recitation of the holy Quran. One can recite the holy Quran by watching it in the laptop, computer or mobile without wudhu. However, when the Quranic verses appear on the screen it is not lawful to touch the screen without wudhu. Part of this fatwa

Is it allowed to read quran without wudhu while reading from a website etc? There are many websites that provides full quran for the people to read online. So, when you read quran in this way do you need to have wudhu or not when reading quran using standard computers? What is the rule if we read using mobile equipments such as iphones, other mobile phones or even touch screen computers? Answer (Fatwa: 1032/812/D=1431) (1) Yes, it is allowed to do recitation but there is more reward in reciting in the state of wudhu. However, one should not touch the screen while reciting without wudhu. (2) Mobile too carries the same ruling. Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband

Q. I would like to ask a question relating to an application on my phone. I have recently downloaded the full quraan on to my iphone. Is it permissible for me to keep this phone in my pocket if I enter the bathroom even if the application is closed? (Query published as received) A. If the Qur’an application is closed, it will be permissible to enter the toilet/bathroom with the phone. And Allah Knows Best Mufti Suhail Tarmahomed Jamiatul Ulama (KZN) Council of Muslim Theologians

<QUESTION> What is the Fiqh of adopting a child? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Adopting someone else’s child, bringing it up, seeing to its education and training and being kind and good towards him/her is very virtuous and a commendable act. If the child is an orphan and has no support, then the reward is much more. In a Hadith recorded by Imam al-Bukhari in his Sahih, the Messenger of Allah (Allah bless him and give him peace) said: “I and the guardian of the orphan will be in Paradise like this” and the Prophet (Allah bless him and give him peace) joined his index finger with his middle finger. (Sahih al-Bukhari) Meaning that the one who looks after the orphan will be very close to the Prophet (Allah bless him and give him peace) in Paradise. This is an extremely neglected Sunnah of our beloved Prophet (Allah bless him & give him peace), and we should definitely encourage ourselves and others towards this direction. However, it should always be kept in mind that according to Shariah, the lineage of the adopted child does not become established with the adoptive parents. Adoption of a child has no legal effect in Shariah. The child should not be attributed except to the natural parents, and not to those who have adopted him/her. This is a fundamental principle and ruling laid down by the Holy Qur’an. The people in the days of ignorance (Jahiliyya) used to treat an adopted child as the real one in all aspects. The Qur’an condemned this practice with the following verse: “And He (Allah) did not make your adopted sons your sons. That is only your speech by your mouths. And Allah guides you to the right path. Call them by (the names of) their (real) fathers. It is more just in the sight of Allah.” (Surah al-Ahzab, v: 4, 5) The Messenger of Allah (Allah bless him and give him peace) adopted the Companion Zaid ibn Haritha (Allah be pleased with him), thus the other companions (Allah be pleased with them) initially referred to him as “Zaid ibn Muhammad”. When the abovementioned verse of the Qur’an was revealed, they reverted to calling him “Zaid ibn Haritha”. In view of this important principle of Shariah, the following points need to be taken in to consideration: 1) Legal adoption is not permissible. This means that one cannot change the lineage of an adopted child and substitute the names of his real parents with adoptive parents. The child should always be attributed to the real parents so that it becomes common knowledge amongst the people who the real parents are. 2) If the adoptive mother breastfeeds the adopted child, then it becomes their foster child. In this case the child will be similar to the real children with regards to the Nikah and Hijab rules, i.e. the child can not marry the foster parent, neither any of the foster parent’s children. However with regards to inheritance, the child will not inherit from the family. 3) If the adoptive mother does not breastfeed the adopted child, then the relationship of fosterage will not be established and the child will be classed as other children with regards to Nikah and Hijab. An adopted child can marry its adoptive parents and their children. Also if a male child is adopted by a woman, she will have to observe Hijab from him after he reaches the age of puberty and visa versa. The adopted child will also (after puberty) observe Hijab with the adoptive parent’s children. 4) An adopted child will not inherit from his adoptive parents and to regard an adopted child as a real child in the matter of inheritance is incorrect. However, it should be remembered that although the child cannot inherit from the adoptive parents, it is permissible, rather advisable to make a bequest in its favour in ones life time. This “will” for the child can be made up to one third of one’s wealth, provided the child is not already included in the list of inheritors. 5) It is necessary to allow the adopted child to meet its real parents. Preventing him/her from meeting them and creating any obstacles will be considered as oppression. 6) Good behaviour and conduct should be displayed towards the adopted children, especially if they are orphans. If a person cannot look after the adopted child in a proper manner, then he should not adopt, otherwise he will earn punishment rather than reward. 7) The wealth of the adopted child, who has not yet reached puberty, should be kept safe. If there is a need to spend the money on the child, then one can utilize the child’s money upon him. However it should be spent with extreme care and there should be no extravagance. Loans cannot be taken from the child’s money, nor can it be given in charity. From the foregoing, all your queries should be answered; nevertheless here are the answers to your questions: (1) Yes, the boy will be considered a brother to the children whose mother breastfed him, and therefore all the rules Nikah will apply. (2) Yes, the boy will be a Mahram to the woman who breastfed her and thus Nikah with her or her children will be not allowed. (3) No, the boy will not be a Mahram to the adoptive mother and will have to observe Hijab with her after reaching puberty and also the rules of Nikah will apply. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK http://www.daruliftaa.com/question?txt_QuestionID=q-16385935

The following is an interesting dialogue between a modernist lady and an intelligent young girl (15 years) on the Purdah topic. MODERNIST: Your father is keeping you imprisoned in the four walls of the house. Don't you feel that you are in a jail? PURDAH-NASHEEN GIRL: They keep criminals under lock and key in a jail while they keep diamonds and gold in a safe. I am Papa's diamond which he keeps in this holy sanctuary (the home safe). Furthermore, a jail is always locked and under guard while our home is open. The prisoner wants to flee from prison. The prisoner is frustrated and full of grief in prison while I am at peace and rest inside our home. The thought of escaping does not arise in my mind. While prisoners cherish the idea of breaking out of prison to gain freedom, I cherish the safety and peace of these four walls of the home. A fish is at rest inside water, not outside.

"If memory serves me correctly, I was wearing a little white tank top and a short black skirt. I had been raised Orthodox Muslim, so I had never before worn such revealing clothing while in my father's presence. When we finally arrived, the chauffer escorted my younger sister, Laila, and me up to my father's suite. As usual, he was hiding behind the door waiting to scare us. We exchanged many hugs and kisses as we could possibly give in one day. My father took a good look at us. Then he sat me down on his lap and said something that I will never forget. He looked me straight in the eyes and said, "Hana, everything that Allah (SWT) made valuable in the world is covered and hard to get to. Where do you find diamonds? Deep down in the ground covered and protected. Where do you find pearls? Deep down at the bottom of the ocean covered up and protected in a beautiful shell. Where do you find gold? Way down in the mine, covered over with layers and layers of rock. You've got to work hard to get to them." He looked at me with serious eyes. "Your body is sacred. You're far more precious than diamonds and pearls, and you should be covered too." Source: "More Than A Hero: Muhammad Ali's Life Lessons Through His Daughter's Eyes."

The letter has been written by a sister who preferred to remain anonymous. Sharing her experiences of wearing hijãb and the delight it brought, she has sought to encourage other sisters to do the same. We hope that this letter will become instrumental in bringing about the desired change in the lives of our mothers and sisters. My dear sister-in-Islãm, Assalãmu alaykum warahmatullahi wabarakãtuh. I would like to share with you my experiences of putting on the ‘DREADED VEIL’. You see, I too was afraid to put it on. I was afraid of the changes it would bring in my life, the inconveniences, the ridicule from the ignorant ones on the streets and of course, the reactions of my family members and friends. I knew what Allah’s Command was on this matter, however, Shaytãn and Nafs, as helpful as ever, brought a lot of important matters to my attention. “It's going to be so awkward at the bar-b-ques and other social gatherings”, said the knowledgeable Nafs. How are you going to eat at restaurants, and what about holidays and fun days out?” prompted the Shaytãn. “You will miss out on so much!” they both whispered, “Leave it. It will be easier this way!” However, Allah, Allah the All-Powerful, Allah the Most Patient, Allah the Most Merciful, Who had been watching while I transgressed every law of hijãb you could think of, and who had been waiting ever so patiently while I disobeyed the laws sent down in His Book, through His infinite Mercy put a spark of light in my heart, which grew till I had no choice, but to put on the oh-so-dreaded piece of cloth on my face. My dear beloved sister, no one told me of the deep sense of happiness I would feel. No one told me I would walk down the street dressed in black from head to toe and still feel like a million dollars. No one told me how special it would make me feel. It didn't matter that many of my friends were not so friendly any more, or that my female relations took offence because I was hiding from their husbands and sons, or that my husband was not exactly over the moon about it. Conversations became stilted, social gatherings became awkward, but my heart knew a peace it hadn't known before. The feeling of being chosen and gifted remains with me even today. Try it my dear sister-in-Islãm. You won't know till you try it. When the Pleasure of Allah touches your heart you won't ever want to go without the ‘DREADED VEIL’, Inshã’allah! Wassalãm. Your Sister-in-Islãm. Messages for Muslim Sisters ©Islāmic Da‘wah Academy (Da‘wah Series 35)

Letter by a Muslim Sister I have a story to tell. So sit back with ease and take heed of what I am about to say. I was once young, full of the vigour of youth, blessed with good looks and a personality to match. Everyday was a new adventure for me. I took no heed from my parents’ advice. I was neglectful of my duties to my Lord. The world was my oyster. I had no worries. Life was for living! I was carefree. Males desired me, females envied me; life was wonderful. That was a few years ago. Little did I know that my life would change. Today my life is a very different story. Everyday is a torment for me; life feels like a burden and though I am trying to be dutiful towards my Lord, I feel I am not getting very far. “Why”, I kept asking myself, “is my life like this?” The answer was staring me in the face. I’d been neglectful towards my Lord. I’d been too intoxicated with lust and desire, committed sins that my Lord had warned against. I was so involved in them that I thought I was doing no wrong. In hindsight I was living in sin from the moment I woke up to the moment I went to sleep. I am a mother now and when I see the youngsters leaving school today, freely mixing with each other and holding hands, I look at them and think, “You all think it’s so right, but you don’t know how wrong it is.” That is why I thought of writing this letter. If just one of you takes my advice, then my letter is not in vain. TV, music, magazines all contribute to our desires and actions. I think that it takes a strong and true Believer, someone who truly fears Allah, to walk away from sins especially, zinã (fornication). Let your first touch, your first kiss be with the person you’ll spend eternity with, your husband or wife. Don’t give into a “moment of madness”, a relationship that may not even last a week. Allah has given us the ability to do many things, but the one thing He has not given us is the chance to turn back time. Had He done so, I would do it in a second and correct so many wrongs. But I can’t have that. My mistakes will be with me for life. You have a chance not to make these mistakes. Don’t make them, watch Him bless your life in both worlds. Pray for me and for the entire Ummah. © Islāmic Da‘wah Academy (Da‘wah Series 44)

By Ebrahim Saifuddin حدثنا سعيد بن أبي مريم قال أخبرنا محمد بن جعفر قال أخبرني زيد هو ابن أسلم عن عياض بن عبد الله عن أبي سعيد الخدري قال خرج رسول الله صلى الله عليه وسلم في أضحى أو فطر إلى المصلى فمر على النساء فقال يا معشر النساء تصدقن فإني أريتكن أكثر أهل النار فقلن وبم يا رسول الله قال تكثرن اللعن وتكفرن العشير ما رأيت من ناقصات عقل ودين أذهب للب الرجل الحازم من إحداكن قلن وما نقصان ديننا وعقلنا يا رسول الله قال أليس شهادة المرأة مثل نصف شهادة الرجل قلن بلى قال فذلك من نقصان عقلها أليس إذا حاضت لم تصل ولم تصم قلن بلى قال فذلك من نقصان دينها۔ بخاری، کتاب الحیض، باب ترک الحائض الصوم It is related that Abu Sa'id al-Khudri رضي الله عنه said, "The Messenger of Allah ﷺ, set out to the place of prayer on the Day of Adha or Fitr and passed by the women. He said, 'O congregation of women! Give alms for I have seen that you will make up the majority of the inhabitants of the Fire!' They said, 'Why, Messenger of Allah?' He said, 'You call down too many curses and show ingratitude to your husbands. I have not seen anyone more deficient in intellect or deen. Yet the mind of even a resolute man might be swept away by one of you.' They said, 'In what way is our deen and intellect deficient, Messenger of Allah?' He said, 'Is not the testimony of a woman worth only half that of a man?' They said, 'Yes.' He said, 'That is how your intellect is deficient. Is it not so that when a woman is menstruating, she neither prays nor fasts?' They said, 'Yes.' He said, 'That is how her deen is deficient.'" – (Bukhari; Book of Menstruation, Chapter of Menstruating Women Abstaining from Fast) Majority of the Dwellers of Hell A number of questions have been raised regarding the above-mentioned Hadith which is reported in a number of collections. The first objection raised is regarding more women being dwellers of Hell-fire. This statement has been reported in both Bukhari and Muslim. The narration in Muslim is as follows: حدثنا هداب بن خالد حدثنا حماد بن سلمة ح وحدثني زهير بن حرب حدثنا معاذ بن معاذ العنبري ح وحدثني محمد بن عبد الأعلى حدثنا المعتمر ح وحدثنا إسحق بن إبراهيم أخبرنا جرير كلهم عن سليمان التيمي ح وحدثنا أبو كامل فضيل بن حسين واللفظ له حدثنا يزيد بن زريع حدثنا التيمي عن أبي عثمان عن أسامة بن زيد قال قال رسول الله صلى الله عليه وسلم قمت على باب الجنة فإذا عامة من دخلها المساكين وإذا أصحاب الجد محبوسون إلا أصحاب النار فقد أمر بهم إلى النار وقمت على باب النار فإذا عامة من دخلها النساء۔ مسلم، کتاب الرقاق، باب أكثر أهل الجنة الفقراء وأكثر أهل النار النساء وبيان الفتنة بالنساء Usama bin Zaid رضي الله عنه reported that Allah's Messenger ﷺ said, "I stood at the door of Paradise and I found that the overwhelming majority of those who entered therein was that of poor persons and the wealthy persons were detained to get into that. The denizens of Hell were commanded to get into Hell, and I stood upon the door of Fire and the majority amongst them who entered there was that of women." – (Muslim; Kitabul Riqaq, Chapter of Majority of People of Jannah are the Poor and Majority of the People of Hell are Women and Fitnah by Women) These Ahadith suggest that the population of women will be more than men in Hell. In another Hadith reported in Sahih Bukhari it is stated: It is related from Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said, “The first group to enter the Garden will be like the moon on the night of the full moon. They will not need to spit nor blow their noses nor defecate. Their vessels will be golden and their combs will be gold and silver. Their braziers will burn fragrant aloes-wood and their perspiration will be like musk. Each of them will have two wives, so beautiful that the marrow of their thighs will be able to be seen through the flesh, and there will be no disagreement between them nor any ill will. Their hearts will be one, glorifying Allah morning and evening.” – (Bukhari; Book of Beginning of Creation, Chapter of What has come about the description of the Garden and that it is created) In this Hadith it is observed that people entering Jannah will all have two wives. When some people were discussing the issue of whether there will be more men or women in Jannah, Abu Hurairah رضي الله عنه assessed that there will be more women in Jannah and this narration is reported in Sahih Muslim as follows: حدثني عمرو الناقد ويعقوب بن إبراهيم الدورقي جميعا عن ابن علية واللفظ ليعقوب قالا حدثنا إسمعيل ابن علية أخبرنا أيوب عن محمد قال إما تفاخروا وإما تذاكروا الرجال في الجنة أكثر أم النساء فقال أبو هريرة أو لم يقل أبو القاسم صلى الله عليه وسلم إن أول زمرة تدخل الجنة على صورة القمر ليلة البدر والتي تليها على أضوإ كوكب دري في السماء لكل امرئ منهم زوجتان اثنتان يرى مخ سوقهما من وراء اللحم وما في الجنة أعزب۔ مسلم، كتاب الجنة وصفة نعيمها وأهلها، باب أول زمرة تدخل الجنة على صورة القمر ليلة البدر وصفاتهم وأزواجهم “Muhammad reported that some (people) stated with a sense of pride and some discussed whether there would be more men in Paradise or more women. It was upon this that Abu Hurairah رضي الله عنه reported that Abu'l Qasim ﷺ said: The first group to get into Paradise would have their faces as bright as full moon during the night, and the next to this group would have their faces as bright as the shining stars in the sky, and every person would have two wives and the marrow of their shanks would glimmer beneath the flesh and there would be none without a wife in Paradise.” (Muslim; Book Pertaining to Paradise, Its Description, Its Bounties and Its Intimates, Chapter of First Group to Enter Paradise will have Faces Bright as Moon, Their Description and Their Wives) This shows that the number of women will be higher than the men in Jannah. However, a question arises that how can women be majority in both Hell and Heaven. Imam Nawawi رحمة اللہ علیه in Sharh Muslim (First Edition; al-Matba’ah al-Misriyyah bil Azhar, v.17 pg 172) has written: قال القاضي : ظاهر هذا الحديث أن النساء أكثر أهل الجنة . وفي الحديث الآخر أنهن أكثر أهل النار ، قال : فيخرج من مجموع هذا أن النساء أكثر ولد آدم “Al-Qadhi said: ‘It is apparent from this Hadith that most of the people of Jannah are women, and from the other Hadith most of the people of Hell are women. What one can understand from both these Ahadith is that majority of the children of Adam are women.’” Mufti Taqi Usmani is quoted in In’amul Bari (v.1 pg 454) to have stated: “Some people have stated that this is not an issue as there can be a majority of women in both places. This answer will be acceptable when it is stated that the majority of the population of the world is of women. But to state this is difficult as by the population of the world it is meant, the collective population that was since the beginning and will be till the end of time. However in a Hadith it is stated that towards the end of times the ratio of women will be more than men and in some countries we see this condition today.” A Hadith in Sahih Bukhari confirms: حدثنا مسدد قال حدثنا يحيى عن شعبة عن قتادة عن أنس بن مالك قال لأحدثنكم حديثا لا يحدثكم أحد بعدي سمعت رسول الله صلى الله عليه وسلم يقول من أشراط الساعة أن يقل العلم ويظهر الجهل ويظهر الزنا وتكثر النساء ويقل الرجال حتى يكون لخمسين امرأة القيم الواحد۔ بخاری، كتاب العلم، باب رفع العلم وظهور الجهل “Anas رضي الله عنه said, ‘I am relating a hadith to you which no one after me will relate to you. I heard the Messenger of Allah ﷺ say, 'Among the signs of the Hour are that knowledge becomes negligible, ignorance appears, fornication appears, and there are many women and few men so that one man has to look after fifty women.'” (Bukhari; Book of Knowledge, Chapter of Disappearance of Knowledge and Appearance of Ignorance) Some have also stated that these wives are from the Hoorul ‘Ayn and they gather support for this from another Hadith which is as follows: وحدثنا قتيبة بن سعيد حدثنا عبد الواحد يعني ابن زياد عن عمارة بن القعقاع حدثنا أبو زرعة قال سمعت أبا هريرة يقول قال رسول الله صلى الله عليه وسلم أول من يدخل الجنة ح وحدثنا قتيبة بن سعيد وزهير بن حرب واللفظ لقتيبة قالا حدثنا جرير عن عمارة عن أبي زرعة عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم إن أول زمرة يدخلون الجنة على صورة القمر ليلة البدر والذين يلونهم على أشد كوكب دري في السماء إضاءة لا يبولون ولا يتغوطون ولا يمتخطون ولا يتفلون أمشاطهم الذهب ورشحهم المسك ومجامرهم الألوة وأزواجهم الحور العين أخلاقهم على خلق رجل واحد على صورة أبيهم آدم ستون ذراعا في السماء۔ صحيح مسلم, كتاب الجنة وصفة نعيمها وأهلها, باب أول زمرة تدخل الجنة على صورة القمر ليلة البدر وصفاتهم وأزواجهم Abu Hurairah رضي الله عنه reported that Allah's Messenger ﷺ said: The (members of the) first group which would get into Paradise will have their faces as bright as stars in the sky. They would neither pass water, nor void excrement, nor will they suffer from catarrh, nor will they spit, and their combs would be made of gold, and their sweat will be musk, the fuel of their brazier will be aloes, and their wives will be large-eyed maidens and their form would be alike as one single person after the form of their father (Adam) sixty cubits tall. – (Muslim; Book Pertaining to Paradise, Its Description, Its Bounties and Its Intimates, Chapter of First Group to Enter Paradise will have Faces Bright as Moon, Their Description and Their Wives) However there is another Hadith that mentions these wives as "من نساء الدنيا" (from women of the world), as mentioned in Mirqaat Mafateeh (Daarul Kutub al-‘Ilmiyya Beirut, Lebanon; 2001, vol. 3 pg 532) while quoting Tabrani رحمة اللہ علیه. Also, in Durrul Manthur (Markaz Hajar li al-Buhuth wa al-Dirasaat al-'Arabiyyah wa al-Islamiyyah; 2003, vol.1 pg 214) a Hadith is quoted which is as such: وأخرج ابن السكن في المعرفة وابن عساكر في تاريخه عن حاطب بن أبي بلتعة سمعت رسول الله صلى الله عليه وسلم يقول " يزوّج المؤمن في الجنة اثنتين وسبعين زوجة سبعين من نساء الآخرة، واثنتين من نساء الدنيا۔ Rasulullah ﷺ said, “The Believer will get married in Jannah to 72 wives. 70 (of them) will be from women of the Aakhirah and 2 from women of the world.” Some have given their explanation that this addition of “from women of the world” was added by the narrator as part of his understanding regarding who these wives will be. Some others have also stated that all the Ahadith give the conclusion that at first the majority of the people in Hell will be women. Afterwards when their punishment is over, they will enter Jannah and this is how the woman population of Jannah will now be more compared to men and it will be possible for a person to have more than one wife from the women of the world. Others have given more explanations to this and thus Allamah Anwar Shah Kashmiri رحمة اللہ علیه writes in Faydhul Bari (Darul Kutub al-‘Ilmiyyah, Beirut, Lebanon; vol. 4 pg 320): قلت: و هذه مشاهدة النبي ﷺ في هذا الوقت, فعلهن كن إذ ذاك أكثرها, و ليس فيه بيان حكم جميع النساء, و لا مشاهدة جميع الأزمان “I say, ‘This is what the Prophet ﷺ saw at that time, so perhaps till then, they were majority of the people in Hell and neither does it include any general ruling on all the women, nor does it indicate the seeing of women of all times.’” Another explanation is that it will be a possibility for majority to be women but then Allah will forgive them and they will thus enter Jannah. This is seen in Mirqaat Mafateeh (Daarul Kutub al-‘Ilmiyya Beirut, Lebanon; 2001, vol. 3 pg 532) as follows: أو المراد انهن [الأكثر] اهلها بالقوة ثم يعفو الله عنهن هذا “Or it means that these people (the majority) of Hell are such ‘bil-Quwwa’ and then Allah forgives them.” Some would then say that these explanations contradict yet another Hadith in Sahih Muslim which is as follows: حدثنا عبيد الله بن معاذ حدثنا أبي حدثنا شعبة عن أبي التياح قال كان لمطرف بن عبد الله امرأتان فجاء من عند إحداهما فقالت الأخرى جئت من عند فلانة فقال جئت من عند عمران بن حصين فحدثنا أن رسول الله صلى الله عليه وسلم قال إن أقل ساكني الجنة النساء “Rasulullah ﷺ said, “Amongst the inmates of Paradise the women would form a minority.” - (Muslim; Kitabul Riqaq, Chapter of Majority of People of Jannah are the Poor and Majority of the People of Hell are Women and Fitnah by Women) Ibn Hajar al-Asqalani رحمة اللہ علیه answers this objection and writes in Fathul Bari (Darul Ma’rifah, Beirut; vol.6 pg 325): و يحتمل أن يكون الراوي رواه بالمعنى الذي فهمه من أن كونهن اكثر ساكني النار يلزم منه أن يكن اقل ساكني الجنة “And it is possible that the narrator of this Hadith narrated it because he had understood (from another Hadith which stated that) as most of the people of Hell were women, thus they necessarily had to be least in Jannah” Thus the objection is explained away by Hafidh رحمة اللہ علیه that the narrator narrated this Hadith ‘bil-Ma’na’ as per his understanding from another Hadith. It should be understood that this issue is not as plain as reading one Hadith and thinking that one has reached an understanding of that topic. It is often seen in Muslims, especially in this day and age of the internet where they have access to a whole lot of information without proper knowledge, that they read something from here and something from there and think they have learnt the topic. We have seen how there are a number of Ahadith on this topic and some seem contradictory. In order to reconcile these Ahadith, the great scholars of Islam have offered a number of explanations for these Ahadith so that one can understand the true picture. For a moment we will say that Ahadith teach that the majority of the dwellers of Hell will be women. Even if this is true, there should be no contention in this matter. One of the two had to be more in Hell, either the men or the women. It is just as such that women are the majority. If men had been the majority then people would have questioned ‘why are men the majority?’ It is thus not any ‘flaw’ of Islam that women will form the majority but rather the flaw of the way man thinks about what is stated. Secondly to think that this is something which gives men superiority over the women is rather ridiculous. A man who may boast his superiority and lack behind in following the deen and be sinful will end up in Hell along with everyone else. One has to worry about themselves rather than worrying about others. Will this man then point finger at his mother, sister, wife and daughter and be happy that they have a “better chance” of being in Hell? Every man and woman has been given the opportunity to save themselves from being the dwellers of Hell and they should grasp this opportunity instead of worrying how many percentage of women and how many of men will end up in Hell. How about worrying about how much we have done to ensure our entrance into Jannah. Rasulullah ﷺ, along with the reason has also mentioned a cure. The reason he gave are a matter of nature of women. Now a woman might say, ‘but this is not true as I do not have those qualities.’ Her statement that she does not have those qualities might be true but on what basis can she say that all the women Rasulullah ﷺ saw in Hell for this quality did not have those two qualities in them? The best course of action for one to take is to simply avoid cursing as well as showing ingratitude. Apart from this, one should also give charity as that helps cleanse our ill-doings. These cures have been mentioned by Rasulullah ﷺ for our benefit and one should focus on securing their Hereafter by using the antidote given to us. Just like when a person is affected by some illness or born with some deficiency, he goes to the doctor for the cure and when a cure is advised then the person ensures to act upon it. So even if we state that all women till the end of time were created with this nature of cursing and showing ingratitude, the cure is mentioned and one should use it. Why do we waste time arguing over this instead of securing our Aakhirah? However, as stated before, scholars have explained the seeming contradictions in the Ahadith in a number of ways. Four such explanations were mentioned above and will be repeated in a summarized manner below. First is that scholars have maintained that it is possible that initially the majority of people in Hell would be women and later after they have completed their punishment they will end up in Jannah. The second explanation is that women will be a majority by possibility but then Allah will forgive them and they will enter Jannah. A third possibility is that it refers to the entire number of women from the start of creation to the end of it. The number of women would be more than the number of men and thus it is not surprising that the number of women in Hell and Jannah will be higher than the number of men. Fourth explanation given is that it referred to women till that time at which Rasulullah ﷺ had seen them and it does not incorporate all women and does not refer to all times. All these are all matters of the unseen and the conditions of Hell and Paradise cannot be explained and understood in their entirety with our limited intellect and knowledge. What we know is that Allah is Just and will not put in Hell anyone who does not deserve to be in Hell. Thus it is better to worry about our doings and not give much thought on such issues as to who will be more in Hell and who will be more in Jannah. May Allah, by His Mercy, save us from the Hellfire and grant us Jannatul Firdous. The Deficiency in Intelligence and Religion Another objection in the Hadith is regarding women being deficient in intelligence and religion. The concerned part of the Hadith is reproduced below: “(Rasulullah ﷺ said), ‘I have not seen anyone more deficient in intellect or deen. Yet the mind of even a resolute man might be swept away by one of you.' They said, 'In what way is our deen and intellect deficient, Messenger of Allah?' He said, 'Is not the testimony of a woman worth only half that of a man?' They said, 'Yes.' He said, 'That is how your intellect is deficient. Is it not so that when a woman is menstruating, she neither prays nor fasts?' They said, 'Yes.' He said, 'That is how her deen is deficient.'” – (Bukhari; Book of Menstruation, Chapter of Menstruating Women Abstaining from Fast) The statement in the Hadith regarding the deficiencies are general and do not incorporate everyone. It is nothing but a fact that a menstruating woman cannot offer Salah. So if a man and woman live for the same amount of time in the world, the total number of Salah offered by the man will be more because every month there will be a few days during which the woman will not be able to pray. But this is a general rule because there are many men who neither offer Salah nor fast. So obviously compared to them the Salah of a woman who is consistent will be more. Being deficient is not necessarily something bad and only that deficiency is bad for which one receives a sin e.g. if one leaves Salah on purpose. Further, even in this ‘deficiency’ there may be reward for her. Allamah Badruddin Abu Muhammad Mahmood bin Ahmad al-‘Ayni in ‘Umdatul Qari Sharh Sahih Bukhari (Darul Kutub al-'Ilmiyyah, Beirut, Lebanon; 2001, vol. pg 403 و قال النووي و نقص الدين قد يكون على وجه يأثم به, كمن ترك الصلاة بلا عذر, و قد يكون على وجه لا يأتم له, كمن ترك الجمعة بعذر, و قد يكون على وجه هو مكلف به كترك الحائض الصلاة و الصوم. فإن قيل: فإذا كانت معذورة, فهل تثاب على ترك الصلاة في زمن الحيض؟ و إن كانت لا تقضيها كما يثاب المريض، و يكتب له في مرضه مثل النوافل الصلوات التي كان يفعلها في صحته. و الجواب الظاهر هذا الحديث انها لا تثاب, و الفرق أن المريض كان يفعلها بنية الدوام عليها مع اهليته لها, و الحائض ليست كذلك, بل نيتها ترك الصلاة في زمن الحيض , و كيف لا و هي حرام عليها؟ قلت ينبغي أن يثاب علي ترك الحرام “Imam Nawawi رحمة اللہ علیه said, Lack of one's deen may be in a way where one commits a sin, such as the one who leaves Salah without any excuse, or it may be in a way for which one does not sin, such as the one who leaves Friday Prayer for a valid excuse, or it may also be in a way one is required to leave such as the menstruating woman leaving Salah and Fast. If one asks, ‘If she has an excuse for leaving Salah during menstruation, does she get rewarded even if she does not do Qadha just like the sick person who gets the reward for the Nawafil he used to pray while being healthy?’ And the apparent answer is that she does not get rewarded, and the difference between her and a sick person is that the sick person used to pray with the intention of praying with consistency and the knowledge that he will be able to do so, while the woman has the intention of not praying while having the period. And how can she pray when praying (during menstruation) is Haram on her? I say, ‘One should get rewarded for leaving the Haram.’” As far as the witness issue and thus deficiency in intelligence is concerned, the ruling of two women witnesses is also found in the Qur’an in Surah Baqarah. It should be made clear that not in all matters is the witness of two women required. Such an issue on which there is Ijma’ where two women are required is the issue of financial transactions. This has been explained by Ibn Qudaamah in al-Mughni (Darul Fikr, Beirut, Lebanon; 1985, vol.10 pg 155-161) where he has also stated: قال القاضي: و الذي تقبل فيه شهادتهن منفردات خمسة اشياء: الولادة, و الإستسهال, و الرضاع, و العيوب تحت الثياب كالرتق و القرن و البكارة و الثيابة و البرص, و إنقضاء العدة “Qadhi said: And that in which the witness of only women of accepted is Birth, Crying of the Child at birth, Rida', 'Uyub under the clothes such as Ratq and Qarn, whether she is a virgin or not, Baras and the end of Iddah.” Thus it is seen that there are many such cases where man has no knowledge and the witness of a woman is accepted. As far as the issue of financial dealing is concerned, some have explained that it has to do with the weakness of the memory of woman in mathematical issues. Some neuro-psychiatrists have also expressed this but it should be know that one should not be in favor of trying to justify or express the wisdom of the laws of Shari’ah with the help of science. This is because science is not absolute but the Wisdom of Allah is Absolute. It should however be noted that this deficiency that the Hadith talks about is general and not all encompassing. Mufti ‘Aashiq Ilahi رحمة اللہ علیه writes in Anwarul Bayan (Darul Ishaat, Karachi, Pakistan; 2005, vol.1 pg 341): “This applies to general circumstances since there are many exceptions where women may possess stronger memories, are more intelligent or better able to express themselves than men.” Moreover, the Qur’an says in Surah Nur (24) verse 6-9: وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَاء إِلَّا أَنفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِن كَانَ مِنَ الْكَاذِبِينَ وَيَدْرَأُ عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِن كَانَ مِنَ الصَّادِقِينَ Those who accuse their wives (of adultery) while they have no witnesses except their own selves, then the evidence of one of them would be to swear four oaths by Allah that he is truthful, and the fifth (oath) that Allah‘s curse be on him if he is one of the liars. And it will remove the punishment from the woman if she swears four oaths by Allah that he (the accuser husband) is certainly one of the liars, and the fifth (oath) that Allah‘s wrath be on her if he is one of the truthful. In this example it is seen that a woman’s witness by Li’aan is enough to be accepted over the husband’s oath. Mufti Shafi’ Usmani رحمة اللہ علیه in Ma’ariful Qur’an (Maktaba e Darul ‘Uloom, Karachi, Pakistan; 2007, vol.6 pg 363) writes: “When a husband accuses his wife of adultery or refuses to own his child as being legitimate, and his wife refutes his allegation to be false, and claims for the punishment of false accusation of eighty stripes to be awarded to him, then the husband will be asked to produce four witnesses. If the husband produces four witnesses, then the wife will be awarded the punishment of adultery, and if he could not produce four witnesses, then they will be subjected to Li’aan, that is first the husband will be asked to testify four times with the wordings given in the Qur’an to the effect that he is honest, and the fifth time will say that if he was lying, then Allah’s curse be on him. If the husband hesitates from saying these words, then he should be arrested and asked either to swear by saying these words five times or accept himself to be a liar. Until he accedes to one of the two alternatives, he should not be released. If he accepts himself to be a liar, then he should be awarded the punishment of false allegation of adultery, but, in case he swears by repeating the required words five times, then the wife be asked to swear five times by uttering the words given in the Qur’an for this purpose. If she refuses to swear, then she should be put under arrest until such time that either she swears five times or accepts her guilt of adultery, in which case she will be awarded the punishment of adultery. In case she agrees to swear and utters the required words five times, then the process of Li’aan has been completed. This way they both have escaped the punishment in this world but in the Hereafter, the one who has lied will suffer the punishment, as Allah knows best who is the liar.” The suggestion that the woman is half a person, because of the requirement for two women as witness in some issues, is very incorrect. Firstly if woman was something inferior or degraded in Islam then there would not have been an issue where only a woman’s witness would suffice and as seen in the case above, given preference over the man’s witness. And if a woman is said to be half because of certain cases of witness, then where man’s witness is not counted, Islam did not even give that status of half a person to man. Additionally it can also be argued that normally two men are required to complete the requirement of witness in an issue but in the case of adultery the requirement is of four men. Then one should also say that man is half a person as well. Hence such arguments are baseless and do not have any ground to stand upon. By not making ‘equal’ the witness of one woman to one man in certain cases, there is yet wisdom of Allah. It is not easy to go through the process of being a witness, becoming an enemy of the person against whom one is becoming a witness and at times even travel from one city to another to give the shahadah. These are all stressful and difficult matters and Allah has relieved the woman from such difficulties otherwise it would have been obligatory for the woman to go through all such hurdles to give testimony as Allah says in the Qur’an in Surah Baqarah (2) verse 283: …وَلاَ تَكْتُمُواْ الشَّهَادَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ… “…Do not conceal testimony. Whoever conceals it, his heart is surely, sinful…” In another Hadith, in Muwatta Imam Malik as well as in Sahih Muslim, it is stated: حدثنا يحيى عن مالك عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن أبيه عن عبد الله بن عمرو بن عثمان عن أبي عمرة الأنصاري عن زيد بن خالد الجهني أن رسول الله صلى الله عليه وسلم قال ألا أخبركم بخير الشهداء الذي يأتي بشهادته قبل أن يسألها أو يخبر بشهادته قبل أن يسألها۔ موطأ مالك، كِتَاب الْأَقْضِيَةِ، بَاب مَا جَاءَ فِي الشَّهَادَاتِ Rasulullah ﷺ said, "Shall I not tell you who is the best of witnesses? The one who brings his testimony before he is asked for it, or tells his testimony before he is asked for it." – (Muwatta Imam Malik; Book of Judgments, Chapter of Testimonies) Another Hadith narrated by Abu Musa al-Ash’ari says, قال رسول اللہ ﷺ من کتم شھادة اذا دعی الیھا کان کمن شھد بالزور۔ جمع الفوائد بحواله طبرانی صفه ۲٦ جلد ١ Rasulullah ﷺ said, “Whosoever is called to give witness and then he conceals it, it is as if he has given false witness.” – (Jama’ul Fawa’id with reference to Tabrani, vol.1 pg 26) It is but for their ease and comfort that the responsibility of certain things are not put on their shoulders unless there is a necessity. Where the burden and responsibility is put on the shoulders of one man, there it has been divided among two women. Conclusion We live a short life in this world and have a limited amount of time to do good deeds to secure a place in Jannah with the Mercy of Allah. However, we spend that time dwelling over questions which have no productive effect on our deeds and in no way help us in the Hereafter. The history of Islam is full of women with great achievements in different fields. On the witness of one woman, ‘Ayesha رضی اللہ عنھا, we have a great many number of Ahadith on which many rulings of fiqh are based. Hasan al-Basri رحمة اللہ علیه narrated from his mother Khayrah رحمة اللہ علیھا, a woman. Al-Aqd ath-Thanein mentions Zulaykha bint Ilyas al-Wa’iz رحمة اللہ علیھا who narrated from the scholars of Makkah and earned dual blessings of worship and narration of Hadith. There are many such examples of great women in Islamic history who excelled in their fields. Our time should not be wasted on contemplating how the Hereafter will be. Its state will be seen once we are there but while we are here let us not waste time on asking the question ‘Who will be in Jannah or Jahannam?’ but let us all ask ourselves ‘Will I be in Jannah or Jahannam?’ واللہ اعلم Source

By Mufti Taqi Usmani Translated by Ebrahim Saifuddin Question: On what types of socks is Masah permissible? What do 'Ulema of Islam say regarding this? a) As far as masah on leather socks is concerned, in this matter the opinion of permissibility is almost unanimous. However, there is some difference regarding masah on socks made out of wool, cotton, nylon etc. Some put conditions to the permissibility of masah on such socks. One famous personality of present times says that masah on socks of all types is permissible without any restrictions. b) Below is what this famous personality says regarding the conditions which fuqaha (jurists) have placed on the permissibility of masah on such socks: “I have tried to find the basis for such conditions but I could not find anything in the Sunnah. From Sunnah it is established that the prophet Muhammad (saw) did masah on socks and shoes. Apart from Nasai, Book of Sunan and Musnad Ahmed relate from Mugheera Ibn Sha'bah that prophet Muhammad (saw) performed wudhu (ablution) and did masah on his socks and shoes (masah 'ala al-jurbain wa al-na'layn). Abu Dawood says that Ali (ra), Abdullah ibn Mas'ud (ra), Bara' ibn 'azab (ra), Anas ibn Malik (ra), Abu Amamah (ra), Suhail bin Sa'd (ra) and 'Umar bin Harith (ra) all did masah on socks and this act is also related from 'Umar (ra) and 'Abbas (ra). Furthermore Baihaqi relates from Ibn 'Abbas (ra) and Anas bin Malik (ra) and Tahawi relates from Ovais ibn Aus that prophet Muhammad (saw) performed masah only on his shoes. There is no mention of socks in these narrations and the same act is narrated by 'Ali (ra). These narrations prove that not only is masah on socks permissible but masah on shoes worn on socks is also permissible. None of these narrations mention the prophet Muhammad (saw) had put conditions on performing masah like fuqaha have put conditions. Moreover none of these narrations mention the material out of which the socks were made on which the prophet Muhammad (saw) and Sahabah (Companions) did masah. Because of this I am compelled to say that there is no basis for the conditions which the fuqaha have put on masah of socks and thus if anyone does not follow their conditions then he will not be sinful. The summary of this research is that masah can be done on all forms of socks whether they are made of wool, cotton, nylon or of some other material, leather or oilcloth. In fact if cloth is wrapped around the feet then masah on it is also permissible.” Apart from him, Allama Ibn Taymiyyah has also given the same fatwa in volume 2 of his fatawa book. Hafiz ibn Qayyim and Allama Ibn Hazm have the same ruling that masah can be performed on any type of socks without any restriction. Answer: None of the Imams and Mujtahideen have regarded it permissible to do masah on the type of wollen, cotton and nylon socks that are available today. You have understood it incorrectly that there is a difference of opinion regarding this matter. In fact the opinion of impermissibility is unanimous regarding such thin socks. This is what Malik al 'Ulema Kasani رحمة اللہ علیہ writes: “So if socks are so thin that water can be strained through them then as per ijma masah on them is impermissible.” (Bada'i al-sana'i vol.1 page 10) 'Allamah Ibn Najeem رحمة اللہ علیہ writes: ولا یجوز المسح علی الجورب الرقیق من غز ل اوشعر بلا خلاف ولو کان ثخینا یمشی معة فرسخا فضا عدا فعلی الخلاف "It is not permissible to do masah on a sock made out of hair Ghazl (i.e. cotton, wool etc) and that is without any disagreement among the 'ulema. If the sock is thick and it is possible to walk with it about 3 miles, then there is a disagreement." (al-Jar al-Raiq Vol.1 pg 192) This shows that the socks which do not have to condition of “thakheen” ( ثخین ) i.e. water can be strained through them or they need to be tied because they cant stay upright because of their thickness or one cant walk a mile in them without shoes then masah on them is not permissible in the madhhab of any mujtahid. Yes, the socks which fulfill all these three conditions, there is a difference of opinion regarding masah on them. As far as Syed Abu al-'ala Maududi is concerned, he has taken a different path from the majority and this matter is one such place where he adopted an opinion different from the majority fuqaha. This is a serious mistake on his part. The arguments of Maududi which you have presented show that he did not try to understand the reality of this matter in its entirety. For your satisfaction the gist of the matter is explained hereunder. The Qur'an in Surah Maidah has defined a method to do wudhu which includes the command to wash your feet and not to do masah on them. Hence, according to the Qur'an, feet are to be washed whenever wudhu is performed and masah would be impermissible in any situation even if a person is wearing leather socks. But the permissibility to do masah on leather socks is given so that masah is done on such socks and this permission has been given by Prophet Muhammad ﷺ in tawatir manner and is undeniable. If masah on leather socks was mentioned in only 2 or 3 ahadith then the permissibility of masah would not have been given because no alteration can be made in the order of the Qur'an based on khabar ahad. But because the ahadith of masah on leather socks are mutawatir, that is why in light of these mutawatir ahadith it has become the ijma of entire ummah that the verse of the Qur'an is special to the case when a person is not wearing leather socks. Hence Imam Abu Hanifa رحمة اللہ علیہ states: “I was not convinced about masah on leather socks till the time I did not have evidence for it which was as clear as the sunlight in the day.” (al-Jara al-Ra'iq Vol.1 pg 731) 80 Companions رضی اللہ عنھم have related the order of masah on leather socks. Ibn Hajar, in Fath al-Bari Vol.1 pg 176 writes: “A large group of huffaz have attested that the order of masah is mutawatir and some collected the sahabah رضی اللہ عنھم who narrated these traditions and the number of sahabah was more than 80 including 'ashara mubashara.” And Hasan al-Basri رحمة اللہ علیہ says: “If the issue of masah on leather socks was not proven through tawatir or excess narrations then there would have been no place for any alteration or extension of the Qur'anic order to wash feet.” (Talkhees al-Jabeer Vol.1 pg 158; Bada'i Vol.1 pg 7) Hence Imam Abu Yusuf رحمة اللہ علیہ states: “Qur'anic order can only be abrogated by Sunnah of the Prophet ﷺ only when it is proven by tawatir like in the case of masah on leather socks” (Ahkam al-Qur'an lil Jassas Vol.2 pg 425) The summary is that the order of the Qur'an is not something which can be limited to certain conditions based on 2 or 3 ahadith. For this to be done it should be proven by tawatir like the issue of masah on leather socks is proven in ahadith. Now as far as the issue of leather socks are concerned, it is established by tawatir the the prophet Muhammad ﷺ did masah on leather socks and even told the ompanions رضی اللہ عنھم to do it. But for socks made of other materials, no such tawatir is present. “Khufain” in Arabic language refers only to leather socks and socks made out of cloth cannot be called “Khuff”. Thus this permissibility is only for leather socks. For other types of socks, the command by the Qur'an to wash the feet will be followed. However, if the material of the socks are so thick (Thakheen) that their characteristics are at par with leather socks, which means water cannot be strained through them and to keep them erect one does not need to tie them and one can walk a mile or two in them, then there is a difference of opinion among the fuqaha regarding this matter. Some have stated that because such socks come under the meaning of leather socks, hence masah on them should also be permissible. And some have stated that because only masah on leather socks is established by tawatir, hence masah on anything else is impermissible. Now socks are therefore of three types as far as the issue of masah is concerned: a) Leather socks which are called “Khufain”; masah is permissible on them unanimously. b) Thin socks which are not of leather and neither are characteristics of leather are found in them, like the socks of cotton, wool and nylon that are available today, the ijma on them is that on these masah is not permissible. This is because masah on them is not proven by such evidence, in light of which, the command of washing feet in the Qur'an can be left. c)Those socks that are not of leather but their thickness give them characteristics of leather socks. There is difference of opinion regarding masah on them. The gist of the entire matter is that those socks which are not made of leather, on them there is no difference in the mujtahideen regarding lack of reason for doing masah. And this is due to the fact that the command to wash feet in the Qur'an cannot be left unless proven by tawatir evidence like the reason to do masah on leather socks is proven. Hence the conditions which fuqaha have applied, on socks made out of material other than leather, are not due to their whims and desires but to determine whether such socks have the characteristics of leather socks and there has been a difference of opinion in this matter as well whether doing masah on socks that have passed the conditions is permissible or not. After understanding the reality of the matter, now see those narrations in which masah on socks (jurbain) is mentions. In the entire ocean of ahadith there are only a total of 3 ahadith. One is from Bilal, one from Abu Musa Ash'ari and one from Mugheera bin Shu'ba رضی اللہ عنھم. Hadith by Bilal رضی اللہ عنہ is in Mun'ajam Sagheer Tabrani and the one by Abu Musa Ash'ari رضی اللہ عنہ is in Ibn Majah and Baihaqi etc. Hafiz Zail'ee رحمة اللہ علیہ, in Nasb al-Rayah Vol.1 pg 183-4, has proven both these ahadith to have da'eef (weak) sanad (chain of narrators). Abud Dawood says regarding the hadith of Abu Musa Ash'ari: لیس بالمتصل ولا بالقوی "It is not strong." (Bazal al-Majhood Vol.1 pg 96). Hence both these ahadith are out of the discussion. Now what remains is the hadith by Mugheera bin Shu'ba رضی اللہ عنہ. The issue of this hadith is that although Imam Tirmidhi رحمة اللہ علیہ has stated that it is hasan sahih, other prominent muhaditheen have strongly criticized this classification by Imam Tirmidhi رحمة اللہ علیہ. Imam Abu Dawood رحمة اللہ علیہ quotes the hadith and writes: “Abdul Rahman bin Mahdi would not narrate this hadith because the famous ahadith from Mugheera are regarding masah on leather socks.” (Bazal al-Majhood Vol.1 pg 96) Imam Nasai رحمة اللہ علیہ in Sunan Kubra writes: “Apart from Abu Qays, no one else has narrated this tradition and no other narrator supports this according to my knowledge. However the sahih narration from Mugheera is about masah on leather socks.” (Nasb al-Rayah Vol.1 pg 183) Other than this, Imam Muslim, Imam Baihaqi, Sufyan Thawri, Imam Ahmed, Yahya bin Mu'een, Ali bin al-Madni and other muhaditheen رحمة اللہ علیھم have declared this hadith da'eef (weak) on basis of the weakness of Abu Qays and Huzayl bin Sharjeel. Imam Nawawi رحمة اللہ علیہ in his sharh of Sahih Muslim writes: “Those people who declared this hadith weak, if each one of them would have been alone, even then they would hold more weight over Imam Tirmidhi (rh). Moreover, the principle is that jarh is given preference to ta'deel and huffaz of Hadith are unanimous over the weakness of this hadith. Therefore, Tirmidhi's opinion that this hadith is hasan sahih, is not acceptable.” (Nasb al-Rayah Vol.1 pg 183) This is the value of the isnad of this hadith which Maududi has presented as evidence for his opinion. You saw that this hadith is da'eef and not acceptable to majority of huffaz of hadith. Secondly, if for argument's sake, we accept the classification of Imam Tirmidhi رحمة اللہ علیہ and say that this hadith is hasan sahih, so in the entire ocean of ahadith this would be the one and only narration in which prophet Muhammad ﷺ performed masah on socks. Now how can we leave the clear command in the Qur'an to wash the feet because of this one solitary hadith which has been severely criticized by muhaditheen? It has been seen that the matter of masah on leather socks was only established when the ahadith regarding it reached the level of tawatir and Imam Abu Yusuf رحمة اللہ علیہ states that if the issue of masah on leather socks was not proven by so many ahadith then there was no room to leave out the washing of feet as commanded by the Qur'an. The command of masah on socks is only mentioned in 3 ahadith. 2 of them have been unanimously declared da'eef and the third one is declared da'eef by the majority of muhaditheen. Only Imam Tirmidhi رحمة اللہ علیہ classified it as sahih. On the basis of such a narration, no restriction can be placed on a command by the Qur'an. Thus Imam Abu Bakr Jassas رحمة اللہ علیہ says: “The reality of the matter is the verse refers to washing the feet like stated earlier. Hence, if it was not proven through mutawatir ahadith of prophet Muhammad (saw) regarding masah of leather socks, then we would never have said that masah on leather socks is permissible.....and because masah on socks (made out of cloth) are not related in the same manner like the one regarding leather socks, thus here we have upheld the order in the Qur'anic verse to wash the feet.” (Ahkam al-Qur'an lil Jassas Vol.2 pg 428) Now the question remains that those Sahabah رضی اللہ عنھم who performed masah on socks or permitted it, for what reason did they do this. The answer is that the Sahabah رضی اللہ عنھم did not state anywhere that these socks were made of thin cloth material. And unless this is not stated anywhere then how can one prove the permissibility of doing masah on these socks? The famous 'alim of ahl-e-hadith Allama Shams-ul-Haq Azeem Abadi writes: “Socks are made of leather, wool, cotton and all of them are called 'socks'. And masah on any type of socks cannot be proven until it is not proven that Prophet Muhammad ﷺ did masah on wollen socks.” ('Awn al-Ma'bood Vol.1 pg 62) On the contrary it is proven that these people who did masah on socks, they were either made of leather or were like leather socks because of their thickness and they had the characteristics of leather socks. This is why Ibn Abi Sheeba رحمة اللہ علیہ narrates: “Sa'eed bin Museet and Hasan Basri رحمة اللہ عنھما said that masah on socks is permissible on the condition that they are very thick.” (Musanif ibn Abi Sheeba Vol.1 pg 188) It is to be noted that the words in the narration is Thawb Safeeq (ثوب صفیق) which means that cloth which is highly strong, durable and firm. For reference please check Qamoos and Mukhtaar al-Sahaah etc. Hasan Basri and Sa'eed bin al-Museeb رحمة اللہ عنھما both were famous and prominent tab'een and they gave this fatwa after witnessing the act practiced by the Sahabah رضی اللہ عنھم. Hence, by the practice of these people and their fatwa, it is established that those socks which due to their thickness have similar characteristics of leather socks, masah on them is permissible. And to clarify this thickness of the socks, I have mentioned the 3 conditions: that water cannot be strained through them, they would stay erect due to their thickness and thus need not be tied, and third that one can walk a mile or two wearing them. Such socks fall under the same category of leather socks and based on this, as well as the actions of the Sahabah رضی اللہ عنھم, the majority of the fuqaha have included them in the ruling of masah on leather socks. Hence Allama Ibn al-Hamaam رحمة اللہ علیہ writes: “There is not doubt the permissibility of masah on leather socks was established without qiyas and hence qiyas of anything else cannot be done on them except if they enter the meaning of leather socks and by Khufeen, such socks are meant which have covered the feet completely and it would be possible to continuously walk in them during travelling.” (Fath al-Qadeer Vol.1 pg 109) So it is incorrect to state permissibility to do masah on any type of socks is established in hadith and thus the fuqaha who put conditions on them are wrong and did it just by themselves without any evidence. The reality of the matter is that the command to wash feet cannot be left unless it is proven through mutawatir ahadith. Because such ahadith were present in the case of leather socks, hence masah was allowed in its case. But regarding socks of any other material, no such hadith is present that can be unanimously declared sahih hence masah on them cannot be allowed except for those socks which fall under the same category of leather socks because of their characteristics. And because from the Sahabah رضی اللہ عنھم and tab'een رحمة اللہ علیھم, masah on such socks was established, hence majority of fuqaha permitted it and defined the 3 conditions which would prove something to fall under the same category as leather socks. Thus ijma of all mujtahideen is held. As far as Ibn Hazm and Ibn Taymiyyah and Ibn Qayyim رحمة اللہ علیھم are concerned, their high status is in its place but they have taken positions contrary to the majority in many matters which the Ummah have rejected. Especially in this matter where they have provided no evidence for their ruling. Hence on the basis of an opinion from only these 3 people against the unanimous opinion from all others, the command of the Qur'an to wash the feet cannot be left out. And there is absolutely no basis whatsoever for the “ijtihad” of wrapping cloth around feet and doing masah on them. Allegations are raised against fuqaha by some that they have no evidence for their ruling even though you have witnessed the undeniable evidence in this reply. On the other hand these same people do their own “ijtihad” in which you can wrap your feet with a cloth for no reason and do masah on them. Is there any source for this to omit the command of the Qur'an to wash feet? The extract which you presented of Maududi has the issue of masah on shoes also in it. So now the reality of that matter will be discussed in short here in the end. If socks are thick then there are fuqaha who agree to the legality of performing masah on them. However, masah on shoes is not permissible in any madhhab of the imams. In Ma'ruf ul San Vol.1 pg 347 it is written: “None of the imams agreed on the permissibility of doing masah on shoes.” The reason for this is that masah on shoes is proven by Prophet Muhammad ﷺ at such a time when he ﷺ was already in a state of wudhu and would do a new wudhu for a new salah. In such a condition, because he ﷺ was already in a state of wudhu, he ﷺ would do masah on shoes instead of washing his feet. Thus there is a narration in Sahih Ibn Huzaima Vol.1 pg 100: “Ali رضی اللہ عنہ asked for a glass of water and did a concise wudhu and did masah on his shoes. He then said: 'Prophet Muhammad ﷺ used to do wudhu just like this when the previous wudhu was intact and not invalidated.'” After this clarification it is clear that there is no room for a person who is without wudhu to do masah on his shoes when doing wudhu. Conclusion: All fuqaha unanimously agree that masah on thin socks through which water can be strained, need to be tied to stay erect and cannot be used to walk a mile or two is not permissible and neither is masah on shoes permissible. And because the socks we have today are thin and they do not pass the 3 conditions stated, hence masah on them is not permissible under any condition. The person who does masah on them, then according to Imam Abu Hanifa, Imam Shafi'i, Imam Malik and Imam Ahmed, in fact according to any mujtahid, the wudhu of such a person will be invalid. (Fiqhi Maqalat Vol.2 pg 9-24) Source

A prestigious branch of faith, through which it is carried to perfection, is Ihsaan, as the Holy Prophet’stradition describes it, and ‘Tazkia’ as the Holy Qur’aan states, and Tasawwuf as it is known in common utterance. In plain words it means the creation of real living consciousness of Allah. A consciousness so strong and vivid as if one had actually seen Him, sweeping aside every trace of doubt and uncertainty. When this consciousness becomes complete, it creates a bond of loyalty with Allah, that fills the heart with His remembrance, His love and His intense awareness of His Might. It becomes the essence, the ruling spirit of one’s existence, of all of one’s thoughts, actions, in prayer, morality, social behaviour, monetary dealings and so forth. All that one does is then inspired, governed and regulated by this all-embracing faith and overpowering realisation. One’s external life is completely pervaded by this internal feeling. Ihsaan, Tazkia or Tasawwuf, thus represents the very pinnacle of faith. It is the supreme standard of one’s spiritual state. One is perfect in his faith or not according to the measures with which he is blessed with this wealth. The famous tradition of the Holy Prophet consisting of the dialogue between him and the angel Jibraeel alaihis salaam is a pointer in this direction. The manner in which the term Ihsaan occurs in it after Imaan and Islam testifies to the truth of the assertion that Ihsaan works the ultimate stage in the evolution of faith. Briefly the tradition says that one day the Holy Prophetwas sitting with some of the companions when Jibraeel alaihis salaam came in, disguised as a traveller from a far off place. He took his seat close to the Holy Prophet and began to ask him some questions. The first was, "What is Imaan (faith)?" And the second, "What is Islam?" The Holy Prophet gave suitable replies to his questions. Then he asked, "What is Ihsaan?" The Holy Prophet answered, "Ihsaan means to worship Allah as if one is actually seeing Him or being seen by Him." In other words, the stage of Ihsaan is reached when the awareness of Allah becomes the greatest reality of one’s life and one’s every act is performed under a constant sense of His presence, but although man cannot see Allah, Allah does see him. This condition is known amongst the Sufis (Muslim Mystics) as Huzoori (presence) and Nisbat (affinity) and when anyone is described by them as Sahib-e-Nisbat, it denotes that he has achieved it in a considerable way. When this state of spirituality is achieved, a person becomes permanently attuned towards Allah, and becomes immune to all kinds of doubts and misgivings concerning His Being. As a natural outcome of this all pervading effulgence of faith. In this all-embracing sense of divine presence, all other ties and attachments are merged and they lose their identity in one great allegiance to the Almighty. All internal and external acts such as love, friendship, enmity, social dealings and business transactions are carried out for His sake alone. A tradition of the Holy Prophet on the subject of Ihsaan mentions, "A person whose state may be that, when he loves, he loves for the sake of Allah, when he hates he hates for the sake of Allah, when he withholds his hand from giving, he withholds it for the sake of Allah, he has attained perfection in his faith." It was for this very reason that the blessed Companions radiyallahu anhum sacrificed all that they had, life, family, wealth and everything else. Why? What had they seen? It was because of this very simple fact that they had acquired absolute faith in Allah through the auspicious company of the Holy Prophet . How did men (saints) like, Hazrat Hasan Basri, Junaid Baghdadi, Abdul Qadir Jilani, Khawaja Bahauddin Naqshbandi, and saints of the last 3 centuries such as Mujaddid Alfi Sani, Khawaja Baqi Billah, Shah Waliullah Dehlavi and countless other devoted men of Allah, who were adorned with this virtue of Ihsaan, climb to such greatness, and achieve such spiritual heights. Anyone possessing the briefest acquaintance with this luminous link in the chain of sufistic achievements will agree that what they have attained has come to them through no other passage. Therefore how can we possibly doubt the soundness and efficiency of a system that has produced such splendid men of faith, who may be justly described as the spiritual blossom and glory of Islam. It is evident that anyone who flourishes himself as a ‘peer’ (spiritual guide) is surely not worthy and capable of being taken as a guide and a mentor. However, some sections of the ummah have been guilty of error and folly in varying measures and both of a conceptual and practical nature - in the field of Tasawwuf, one may find many innovations in faith itself. The world knows and accepts that there are both fake and genuine amongst religious teachers and spiritual masters, as amongst political leaders, physicians and so forth, but to distinguish the true from the false can be done without much difficulty. The experts who are blessed in this field with a wide understanding of Shari’ah, such as Shah Waliullah Dehalvi and Hazrat Fakhr-Uddin of recent times, who laid down, in the light of Qur’aan and Hadith and their own experience and knowledge, how to recognise men with an awakened heart and an evolving soul. The elementary test is that, besides being Allah-fearing and having strict observance of Shari’ah, their state should be such that in their company people may be reminded of Allah and the love for the material world may weaken and the love of Allah and the solitude for the eternal life in the Hereafter may be embedded in the heart when associating with them. These qualities should also be clearly manifest in their predecessors and disciples. By Sulaiman Hafejee http://www.inter-islam.org/faith/tswf.htm

This is a compilation of 50 advices. May Allah Ta’ala make it beneficial for all of us, Aameen! 1) Be natural from the 1st day, she married ‘you…’ 2) Coming from different backgrounds, learn to give and take. 3) Appreciate qurbani (sacrifice) for ones spouse. 4) Learn her temperament, plans, inner enthusiasms, nature, character… 5) Let her know your likes and dislikes from the very beginning, 6) What you like, she may naturally like, or create a liking of it in her. 7) Gruff voice on phone, avoids possible fitnah (temptation to others). 8 ) Don’t throw away crumbs / cleaning of pots, be particular. 9) No backbiting, carrying of tales. 10) Equip yourself with piety. This will avoid much problems, 11) If Anything is worrying you, feel free to discuss. 12) Women use nikah to make husband work to ‘shop’. Misunderstood nikah. 13) Ask for her opinion, 14) If you wrong, admit it and ask for forgiveness. By you doing so, she will also adopt this quality, inshallah! 15) Never bring in a third party in day to day problems, 16) Private matters never leaves the 4 walls, 17) Becoming particular on fast, daily quran, zikr, mutala’ah. 18) Don’t succumb to all her requests. She must know she’s under you. Yes, you may compromise, 19) Never shout, rather explain nicely. 20) Never enter the relationship with expectations from her. 21) Take khidmat and serve her as well, love increases. Enter house with intention of serving not being served, 22) Never compromise in religious issues, 23) Her desire is to please you, don’t order, rather say “I’d like to taste this made by you”, 24) Don’t remind her of your rights; say “I’ll try to fulfill yours”, 25) Don’t remind one another of past errors, 26) The more you respect her parents she’ll respect yours, 27) Never lie to her and make it known that you will not accept her lying, 28) Spend quality time with her, 29) Let mashwarah (discussion) become second nature to your’ll, 30) Give a lot of encouragement and have taleem, 31) Sit on floor and eat from one plate. Lovingly placing morsels in to her mouth as well (emulating the Sunnah), 32) No magazines, pictures, opened newspapers of other woman, 33) Adopt deaf dumb attitude if she angers you, don’t pay heed nor reply to words, 34) Avoid intercourse on 1st night. She’s extremely nervous. Start on a light note, it will comfort her, relieve tension, 35) Going to her, make intention of ‘Ibadat. Being a virgin much pain will be felt, perhaps bleeding, be patient, withdraw if she asks. Her comfort comes before your desires. 36) Mention in advance your intention, she can prepare, 37) Sensitive parts: hair, lips, neck, breast. Don’t start same places, 38) Don’t forget foreplay and afterplay, 39) She must move with you to reach climax. 40) To avoid premature ejaculation, stop movement, remove, and take deep breaths. 41) Bath after intercourse. It freshens you and makes you feel much better, 42) Be cautious about love bites, have them but don’t reveal them to others. Such places where it is concealed, 43) Don’t be all over each other in front of others. Be cautious, since you won’t realize it at times, 44) After 1st night be particular of Fajr, 45) Whenever you leave the house, make it a point to kiss her and tell her you love and appreciate everything she does. 46) When returning home, put a smile on your face, make salaam and kiss her. Don’t start by telling her all your problems; she waited the entire day for you. 47) If food is not ready on time, don’t make it an issue. Rather busy yourself with other matters. 48) Try your best to take a gift 1st night. “They’ll never forget that gift”. 49) Never curse the children. 50) You cannot force an issue, she’ll rebel! Mufti Ismail Moosa