ummtaalib

by Mufti Yusuf Bin Yaqub The word Tarīqah linguistically means “manner” or “method” and in reference to the field ofTasawwuf, it refers to a school or order, e.g. the Chishtī Tarīqah, Naqshbandī Tarīqah, Shādhilī Tarīqah etc. Tariqah in relation to Tasawwuf is analogous to the word “madhhab” in relation to the schools of Fiqh. The science of Fiqh concerns itself with the external injunctions and regulations pertaining to things such as salāh, fasting, stealing, interest etc., and the science ofTasawwuf concerns itself with the internal injunctions and regulations pertaining to things such as praiseworthy qualities, e.g. gratefulness, patience, sincerity etc. and reprehensible qualities, e.g. pride, ostentation and greed etc. In essence, the goal of all the Tarīqahs is one and the same, namely to cure spiritual maladies of the heart, elevate the spiritual status and ultimately gain closeness to Allah; the dissimilarities of the various Tarīqahs mainly revolve around the difference of approach towards achieving this objective. Some Tarīqahs implement one set of spiritual exercises whilst other Tarīqahsimplement a different set of exercises. Some differences in spiritual exercises stem from the differences of the Madhāhib of theShuyūkh of each Tarīqah. Considering the fact that the Shuyūkh of Tasawwuf adhere strictly to the letter of the law, eachTarīqah will differ in exercises of dhikr as well. This will be discussed later. At present, it should suffice to understand that this science pertains to the abstract metaphysical internal element of the soul, thus there exists many seemingly unusual practices and exercises prescribed by the Shuyūkh to address such matters. These exercises were implemented to kindle the burning love of Allah in the heart cleansing it from the rust caused by the passions of the ephemeral Dunya and all that towards which the lower self calls. Dhikr is the nourishment and sustenance of the soul. Just as there are various types of food with varying nutritional benefits, similarly, the various types of dhikr prescribed by the Shuyūkh affect the spirit of a person in diverse ways. The field of Tasawwuf is usually likened to the field of medicine. Throughout history, man has discovered cures to various physical maladies, so to have the Shuyūkh, the spiritual doctors, discovered cures for spiritual maladies. Some of the practices and cures are mentioned in the Qur’ān, some in the Ahadīth, and others have been discovered through the institution of tajrubah(personal experience). Generation after generation, the Shuyūkh of Tasawwuf have dedicated their lives to this field, therefore, they know the effects of various adhkār upon the heart and soul. To those unfamiliar with Tasawwuf, such exercises may seem extremely peculiar and unusual. It is understandable for people to feel uncomfortable and queasy during their first experience with such exercises. However, to repel this discomfort, one should bear in mind that the Shuyūkh don’t claim that these adhkārand spiritual exercises are new forms of worship where it would be classified as an innovation (bid‘ah) in Dīn. Only those bereft of the understanding of Fiqh and the subtleties of Dīn make such professions. These spiritual prescriptions should be seen and regarded as a form of treatment (tadāwī) for the sicknesses of the heart. Just as the physical body must be put through certain therapeutic exercises for the benefit and rejuvenation of the body, so to do the Shuyūkh put the spiritual patient under various exercises to strengthen and treat the soul. To give you some examples of such exercises, the famous Hadīth of Rasūlullah صلى الله عليه و سلم describes the various stages of a believer, from Islam, to Imān to Ihsan. قالَ : فأخْبِرنِي عنِ الإحْسَانِ ، قال : (( أنْ تَعبُدَ اللهَ كأنَّكَ تَراهُ ، فإنْ لَمْ تَكُنْ تَراهُ فإنَّهُ يراكَ )) . Jibrīl (AS) asked Rasūlullah صلى الله عليه و سلم regarding Ihsān to which Rasūlullah صلى الله عليه و سلم replied, “It is that you worship Allah as if you are seeing Him and if you are unable to see Him, then (know well) that He is seeing you.” From this Hadīth we come to know that there is an extremely high spiritual position known as Ihsān. The question that arises is that how does a person reach such a status. The next question that arises is to whom should one go in order to learn how to attain it. If a person goes to a Muhaddith, his field and preoccupation is to merely to tell the questioner whether the Hadīth isSahīh, Hasan, Dha‘īf, how many chains of narration exist for the Hadīth, and which narrators transmitted the Hadīth etc. In regards to the meaning of the Hadīth, at best, they could offer only a literal translation. If a person goes to a Faqīh, he would only explain the various rulings that could be extracted from the Hadīth as it pertains to the external injunctions of the Sharī‘ah.The Faqīh too could not advise the questioner how to attain such a status nor the reality of such a position because such a question does not pertain to his field of expertise. If a person wants to learn the reality of this spiritual position and experience it, he will have to go to a person who has himself reached it. He will have to go to such a person who has dedicated his life in perfecting his internal attributes and character. Only that person who has already reached the destination can direct the lost seeker to it. To acquire this state, some of the Shuyūkh advise the Murīd to sit in solitude and absolute silence with full concentration and in a state of wudhū, whilst closing his eyes, constantly repeating and deeply pondering over the verse, أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى “Does he not know that Allah is watching” After continual practice, the Mūrīd will ultimately establish the understanding and perception that Allah is watching him at all times, whether he is walking, talking, eating, praying etc. Only after exercising great patience and perseverance in acting upon the prescription of his Shaykh and continuously informing the Shaykh of his conditions and states will he understand and experience the quality of Ihsān. Other peculiar forms of spiritual exercises include making loud dhikr with bodily motion whether standing, as in the case ofhadrah as performed by the Shadhilīs, or sitting, as performed by the Chishtīs. Other exercises include certain breathing exercises like pās anfās as performed by the Chishtīs and various forms of murāqabah (meditation) as done by theNaqshbandīs etc. The inherent permissibility or impermissibility of some of these exercises will rest upon the differences of the various Madhāhibsince some of these practices cross the boundary of a mere internal metaphysical sphere to the externally physical; thus, falling under the jurisdiction of the Fuqahā’. To present a brief example, the practice of hadrah, a type of spiritual bodily movement similar to swaying that some refer to dancing coupled with loud dhikr, is permissible for the followers of the Shāfi‘ī Madhhabsince according to their ‘Ulamā and Madhhab dancing is permissible with certain conditions. والرقص بلا تكسر مباح لخبر الصحيحين إنه صلى الله عليه وسلم وقف لعائشة يسترها حتى تنظر إلى الحبشة وهم يلعبون ويزفنون والزفن الرقص لأنه مجرد حركات على استقامة أو اعوجاج وعلى الإباحة التي صرح بها المصنف الفوراني والغزالي في وسيطه وهي مقتضى كلام غيرهما وقال القفال بالكراهة وعبارة الأصل محتملة لها حيث قال و الرَّقْصُ ليس بِحَرَامٍ وَبِالتَّكَسُّرِ حَرَامٌ وَلَوْ من النِّسَاءِ لِأَنَّهُ يُشْبِهُ أَفْعَالَ الْمُخَنَّثِينَ (أسنى المطالب في شرح روض الطالب ج 4 ص 346 العلمية) Consequently, it will be permissible for the Shuyūkh and Mūrīds who follow the Shāfi‘ī Madhhab to participate in the hadrah.On the contrary, it will not be permissible for the Shuyūkh and Murīds of the Hanafī Madhhab to participate in the dancing or swaying of the hadrah since no form of dancing is permitted in the Madhhab unless one is overtaken by an uncontrollable state of ecstasy. It is for this reason that the majority of Shuyūkh of the Ahnāf prescribe a different form of dhikr that produces the same result and effect as produced by the hadra. In the Chishti Tarīqah, the Shuyūkh prescribe loud dhikr of the Kalīmah, La Ilāha illa Allah where the Murīd sits and focuses his concentration on his heart with his head turned towards the direction of his heart. Then, with full devotion, absorption and zeal he recites La ilaaha (there is no deity) while moving his head towards the back and left intending thereby the negation and purging of everything other than Allah from the heart. Thereafter, with full vigor and force, he recites illa Allah (except Allah) while meditating that the love of Allah is flooding his heart. The similar effect of thehadra, namely, that of purification of the heart and spiritual vigor is thus produced which are some of the main ingredients for reviving the diseased heart. ( وأما تحريك الرأس فقط يمنة ويسرة تحقيقا لمعنى النفي والإثبات في لا إله إلا الله فالظن الغالب جوازه بل استحبابه إذا كان مع النية الخالصة الصالحة فيخرج عن حد العبث واللعب ) ؛ لأن العبث ما لا فائدة فيه والتحقيق المذكور من أعظم الفوائد ( فيكون ) ذلك التحريك ( فعلا دالا ) دلالة عقلية ( على التوحيد مقارنا للقول ) وهو قول لا إله إلا الله ( الدال عليه ) دلالة وضعية فيجمع بين التوحيد الفعلي والقولي ( فتكون ) الكلمة الطيبة ( كلمة ككلمتين ) فالقول بلا حركة مرتين كالقول بالحركة مرة واحدة ( وأصله ) المقيس عليه ( رفع المسبحة في التشهد في الصلاة عند أشهد أن لا إله إلا الله ، وقد روي عن النبي صلى الله تعالى عليه وسلم في ) الأحاديث ( الصحاح مع أن الصلاة موضع سكون ووقار حتى كره فيها الالتفات ) يمنة ويسرة . (بريقة محمودية في شرح طريقة محمدية وشريعة نبوية ج 4 ص 139 مصطفى البابي الحلبي) It is important to bear in mind that unfortunately, there has always existed groups of self-centered, worldly motivated pseudo-Sufis who misrepresented Tasawwuf and used some of the practices of the Sufis, not to mention concocted some of their own, to suit their nafsānī (selfish) desires. Some of them feign being Sufis in order to gain fame and popularity, others to engage in singing and dancing and others to earn money etc. It is from such people that deviances began to crop up in this pristine and praiseworthy science. Examples of their innovations include the Qawāli where singing and music are rampant under the guise ofDhikr, grave-worship where people commit shirk by prostrating to the inmates of the grave, Salāmī where people stand up to offer salutations upon Rasūlullah صلى الله عليه و سلم with the belief that Rasūlullah صلى الله عليه و سلم visits the gathering and other similar practices that have no real connection with Tasawwuf. Because of the existence of such perfidious people and their impermissible practices, it has become a daunting task for sincere people such as you to find a true Shaykh and Tarīqah. EveryTarīqah has these imposters in their midst preying upon the ignorant masses; therefore, one must be cautious as to who one takes as a Murshid (guide). You should ensure that before taking formal bay‘ah to any Shaykh or entering into any Tarīqah,that the Shaykh is a complete adherent of the Sharī‘ah and upholds its dictates. Anyone who intentionally and openly breaks a single commandment of the Sharī‘ah is not worthy to be a Shaykh. A qualified Shaykh is he whose outward and inward appearance and actions conform to the Sunnah of Rasūlullah صلى الله عليه و سلم. A pious and righteous Shaykh is he in whose company a person feels the urge to act upon the dictates of the Sharī‘ah not disregard them. We advise you to continuously make du‘ā to Allah Ta‘ālā to guide you to a pious and upright Shaykh who will guide you in the field of Tasawwuf. You should make Mashwarah with pious local ‘Ulamā if any for their views on finding a genuine Shaykh. It is also important to understand that aside from the Shaykh being firm upon the Sharī‘ah, it is imperative that one have some congeniality with the Shaykh so that one can gain spiritual benefit from him. Without the existence of this congeniality and amiability, it will be difficult to consult with one’s Shaykh and follow his advices. Once you have found such a Shaykh who is strict in adherence to the Sharī‘ah and the Sunnah and you have an amicable relationship with him, you should place all your trust in him and follow all of his instructions without any doubt. Inshallah, in this manner you will ascend the stages of Tasawwuf with relative ease and obtain your objective. http://tasawwuf.daralmahmood.org/what-is-tariqah

Bismihi Ta'ala The following is a prescription which Hazrat Maulana Yunus Patel (Rahmatullahi ‘alayh) would give to those who complained of Sihr and Jinn. Hazrat Maulana (RA) would say that this prescription will, Insha-Allah, suffice as a protection from any evil elements that may be present. Every morning and evening read the following : 3 x Durood Shareef 3 x Ayatul Kursi 3 x 3 Surah Al-Ikhlaas, Surah Al-Falaq and Surah An-Naas 11 x La Haula wala Quwata Illah Billah 3 x Durood Shareef. Blow over your body. Blow on water and drink. Source

Question: I wanted to know if I should start Niqab, I am 12 years old and just hit puberty . My mom wants me to wear niqab. and my dad is totally against it . So should i do it. I am short for my age. I wanted to know is it allowed in Islam to wear high heels? Answer: In the Name of Allah, the Most Gracious, the Most Merciful As-salāmu ʿalaykum wa-raḥmatullāhi wa-barakātuh You have mentioned that you have just become bāligh. In Islām, once a boy or girl becomes bāligh, all the obligations of Shariʿah become binding on him/her and he/she will be taken to task for the sins he/she commits. Amongst the injunctions of the Shariʿah is that a person protects his/her chastity. By veiling your face from the view of strange boys, you will be protecting your chastity and thus, earning the pleasure of Allah Taʿālā. Therefore, you should follow the guidance of your mother and start donning the Niqāb (face veil). You have mentioned that you feel very short. A Muslim should always be thankful to Allah Taʿālā for the way Allah Taʿālā has created him/her. There is surely nothing wrong with being short. Virtue and excellence is only based on a person’s piety. It is not permissible to wear such high-heeled shoes that make a noise when walking by which they attract attention. As for high-heeled shoes that do not make such a noise when walking, it will be permissible to wear such shoes. And Allah Taʿālā Knows Best Checked and Approved by Mufti Ebrahim Desai Idealwoman.org

Bismihi Ta’ala MOCKERY OF DEEN Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh) There are many people who, despite their claims to Islam, seek to find fault with or disparage its teachings or beliefs, or make a mockery of Islam. In the early days, we use to travel to India by boat. It took us 21 days to reach Bombay. During my third year, when I was travelling back to India, I met a doctor on board the boat. In conversation he said to me: “Maulana, you people talk about the angels; that each person has an angel on his right shoulder and on his left shoulder and these angels record the deeds of a person. If this is the situation, then our shoulders would have been so broad that we would not have found a coat to fit us!” In turn, I questioned him: “You must have attended school?” He replied : “Yes.” I asked: “From class one to matric?” He replied : “Yes.” I said : “You furthered your studies, doing medicine?” Again, he said : “Yes.” I continued: “You attended University, travelled to different countries? I am sure you remember all this?” Again : “Yes.” I said : “If I were to take you to your hometown, you will remember much. All this knowledge which you acquired during your life, through your studies and travels, where is it? It is stored in the brain. Yet, if the situation is as you say it is, then your head would have been so big that you would not have found a hat to fit it.” Alhamdulillah, Allah Ta’ala put this response in my mind, which Insha-Allah, disproved the person’s crooked mentality and thinking. …Sarcasm or cynicism in regards to Deen is extremely dangerous. It takes one to the threshold of Kufr; sometimes even out of the fold of Islam. If a person says that he believes, it means that he hears and understands and accepts that there are many things which are beyond the human intellect. Imaan is “bil ghayb” (in the unseen). There are many things which we do not see, but which we believe exists. The air that we breath, the different bacteria and germs in the atmosphere, which the eye does not see, but science has informed us of its existence or we see the signs of it. The signs of Allah Ta’ala are all around us; even in us. “ON THE EARTH ARE SIGNS FOR THOSE OF ASSURED FAITH, AS ALSO IN YOUR OWN SELVES : WILL YOU NOT THEN SEE?” [surah Zariyat 51 : 20/21] We may not see the angels, or the pulsiraat, or Jannah and Jahannum, but Rasulullah (Sallallaahu ‘alayhi wasallam) was the one who saw the unseen. And our Imaan is in Rasulullah (Sallallaahu ‘alayhi wasallam). Just as it is the duty of the blind person to put his hand into the hand of the one who sees – that is, if he wants direction, guidance and wants to reach his destination safely, so too, it is our duty to put our hands into the hand of Rasulullah (Sallallaahu ‘alayhi wasallam) – meaning that we hear, accept and obey. Otherwise, criticizing and mocking any aspect of Deen is indirectly mocking or finding fault with the Creator of the Deen; with grievous consequences. May Allah Ta’ala grant us the understanding, as well as appreciation for the beautiful and perfect Deen of Islam.

in Urdu its like this: ghar ki murghi daal baraabar (a chicken at home is akin to having daal - or something to that effect) I was just wondering about the post though (though what the shaykh has said is true) munaasabat (congeniality) with a shaykh is very important because if in one's heart there is doubt or any ill feelings then one will not benefit as one should...so what if someone does not incline to any local mashaikh or even in towns nearby...so they will have to look further afield right? As for us women it does not really matter if local or not as we don't go visiting or spending time with the shaykh and in todays' time of live online majaalis, we're lucky Alhamdulillah. May we be granted true appreciation of all our Ulama and mashaikh and may we benefit as we should inshaAllah

Moderation and temperance are keynote of Islam The simplicity of Islam, the powerful appeal and compelling atmosphere of its mosques, the earnestness of its faithful adherents, the confidence inspiring realization of the millions throughout the world who answer the five daily calls to prayer - these factors attracted me from the first. The broad-minded tolerance of Islam for other religions recommends it to all lovers of liberty. Muhammad admonished his followers to treat well the believers in the Old and New Testament; and Abraham, Moses, Jesus are acknowledged as co-Prophets of the One God. Surely this is generous and far in advance of the attitude of other religions. Moderation and temperance in all things, keynote of Islam, won my unqualified approbation. Col. Donald S. Rockwell U.S. Islam alone can satisfy the needs of every member of the human familyChristianity must go the way of all things, and henceforth perish and forever to make room for the True Religion God to mankind, and that is Islam, which is Truth, sincerity, toleration, looking to the interests of man and pointing him to the Right Way. Islam alone can satisfy the needs of every member of the human family, and Muslims are the only people among whom can be found the "True Book of Brotherhood" in reality and not mere "make-belief" as in Christianity. Sir Jalaluddin Lauder Brunton England Islam alone offers the solution of present-day problemsTo the Western mind, the chief appeal of Islam must be its simplicity. Admittedly, there are one or two other faiths which are as easy of approach but they sadly lack the vitality of the Faith of the Prophet (may Allah bless him), and the spiritual and moral elevation which it offers. Islam must also appeal by virtue of its tolerance... Strangely Christian intolerance awakened my first interest in Islam. The Churches are utterly incapable of grappling with present-day problems. Islam alone, offers the solution. John Fisher Newcastle Islam has always attracted me both by its simplicity and by the devotion of its followersSince adopting Islam as my faith I feel that I have come to a turning point in my life, and to account for this, to give you some idea as to why I have become a Muslim. I have subjected myself to what I might call a self-psychological analysis. Islam had always attracted me both by its simplicity and by the devotion of its followers ... I was taught to regard all religions other than Christianity as blasphemous and their adherents as heathens. Islam has given me a very practical method of breaking down the barrier of materialism in one of the Five Pillars of Faith, namely `Prayer.' The Muslim prayer keeps me constantly aware of my duty to Allah, to my soul, and to my fellow creatures. Khalid D'Larnger Remraf The purity and simplicity of the Islamic Faith and its obvious Truth made a special appeal to me!The purity and simplicity of the Islamic Faith, its freedom from dogma and sacredotalism and its obvious Truth made a special appeal to me. The honesty and sincerity of the Muslims, too, are greater than anything I have seen in Christians. Another beauty of Islam is its equality. It is only Islam that has real equality maintained between man and man and no other religion has anything like it. The Faith of Islam generates unity. The Deen of Islam is also the cleanest religion in the world because Muslims have to wash the exposed parts of the body five times a day, a practice not found in any other religion of the world. A. W.L. Van Kuylenburg (Known as M.A. Rahman) In Islam I have found the true Faith for which I had been seeking so longI devoted a considerable amount of my spare time to a thorough study of an English translation of the Holy Qur'an, and as I read over and over again, certain of the words of the Prophet Muhammad (may Allah exalt his mention), I could not help but see that here, at last, in Islam I had found the true faith for which I had been seeking so long. I would like to say that I feel confident, that if only people in this and other Western countries can be brought to appreciate the full meaning of Islam, and what it stands for, the ranks of Islam will be daily swelled, only unfortunately there is a vast amount of misapprehension in the minds of many 'Free Thinkers' and others who still cling to their old creed simply because they require the moral courage to abandon a faith, with the principles of which they are, at variance, and to embrace Islam. Walker H. Williams I have accepted Islam because it fits in so well with my own ideasA man becomes a truer Christian or a Jew by way of Islam, than by any way advocated by the Christian or Jewish people to-day. In Islam, there is tolerance and an acknowledgement of universal brotherhood. So, I may say, that I have accepted Islam because it fits in so well with my own ideas about Allah and His beautiful plan. It is the only Faith I really can understand. Indeed, such is its simplicity and beauty that even a little child can understand it. Amina Le Fleming Islam is the religion I have been seeking forIslam is the religion I have been seeking for since my school days. My mind was dissatisfied all along with the Christian teachings till I was old enough to have independence of thought to shake them off. I came in touch with the true religion of Islam. I became interested in Islam, whose keynote is simplicity - for instance, belief in the Unity (Unity is not the proper word to use, instead the word 'Oneness' describes Monotheism in real sense - Editor) of Allah. This is why it appeals to me. The religion of Islam has given me peace and happiness such as I never had before. Miss Joan Fatima If Britain and Europe were converted to Islam, they would again be powerful forces for goodThere is no version of Christianity which is really satisfactory. Christians believe that because of the fall of Adam and Eve, all human beings are born in a state of original, sin, and are unable by their own actions to merit Heaven. Muslims, however, do not believe that people are punished for the sin of Adam and Eve. They believe that all human beings are born of innocence, and can only lose their hope of Heaven by their own sins when they are old enough to be guilty of deliberate wrong-doing. If Britain and Europe were converted to Islam, they would again be powerful forces for good. British and European Muslims are some of the best. Khadija F.R. Fezoui England Source : Alinaam

shishti? you mean Chisti I think Jazakallah for adding the naqshbandi link for those interested in this silsilah.

“People who really possess piety and taqwaa are so admired that others long to be like them, yet they themselves always remain fearful of their destiny.”

Posted: 26 Jamad ul awwal 1434, 06 April 2013 Q.)This news is all over the web today. There is a new nail polish that is claimed to be water permeable. This thing seems to have hit a big craze in the Muslim world and many may have started using it based on one opinion of an “Islamic Scholar.” Is it okay to perform wudu while one has this nail polish on her nails? A.) In principle, it is necessary in wudu and ghusal that water reaches the nail. We have not tested the mentioned product to verify whether it is permeable or not. You may refer to other Ulama as well. Since this is a matter of Ibadat it is best and more precautious to abstain from this until one is satisfied that water does indeed reach the nail. And Allah Ta'ala Knows Best. Albalagh Note: According to Mufti Suhail Tarmahomed of Jamiatul Ulama (KZN) their tests indicated that the nail polish in question was not permeable. He writes: “Due to the numerous requests from concerned Muslim sisters, the Jamiat looked into this particular product and conducted multiple tests. The results turned out to be negative and it was concluded that the nail polish is not water permeable and it prevents water from reaching the surface of the nail. Hence, this particular type of nail polish that is being marketed as Halal nail polish is not acceptable for wudu.” By M Ballim/ M.D Mangera http://albalagh.net/qa/0166.shtml?&utm_source=newsletter&utm_medium=email&utm_campaign=New_Articles_on_Albalagh_E-Journal

Q.)As a Muslimah, would it be halal for me to work as a marriage counselor? I feel like we need more Muslim counselors. Muslim should be helping out other Muslims. We can’t always go to non-Muslims for certain things. I am studying Psychology so I will be going in to family and marriage counseling. My concern is that sometimes I will have to talk to couples. Is there any option for me in this field? It is really my passion to help people. A.) Working as a marriage counselor in order to assist Muslims is a noble task, which will Insha Allah prove fulfilling as well as rewarding provided it is done with sincerity, within the framework of the Shariah and for the pleasure of Allah SWT. We advise that when embarking upon the same one should seek advice from Ulama pertaining to one’s methodology and the advice one imparts as there may be certain specific guidelines of Shariah that one should not overlook. At the same time, involvement in domestic matters and disputes is generally the responsibility of pious family elders and Ulama. Women, due to their soft nature could be swayed by emotion and thereby not be as effective in such circumstances. However, for woman to offer general encouragement and motivation is an act of goodness and reward. Nevertheless, it is our observation that due to escalation in marital problems in our community the need for pious, competent and experienced women counsellors does arise in the initial stages of trauma and to settle emotions etc. Women tend to relate better to females in these initial stages. Ulama are then required to assist the matter further. Hence, you should work within your home and restrict yourselves to counselling women only. Try your best to avoid consulting with the husband and if there is a genuine need to do so and there is no Alim or pious experienced male to refer them to then one may do so in the presence of some mahram or at least in the presence of the wife whilst observing the strict rules of purdah e.g. speaking from behind a screen and not speaking in alluring tones etc. One should also be aware that there is a big difference between counselling in Islam and in other conventional forms of counselling. In Islam, obedience to Allah and following the sunnah form the cornerstone of our advices and counselling. And Allah Ta'ala Knows Best By Shafiq Jakura / M.D Mangera http://albalagh.net/qa/0165.shtml?&utm_source=newsletter&utm_medium=email&utm_campaign=New_Articles_on_Albalagh_E-Journal

Q.) Is it permissible for women to weartops and trousers under their burqa? Also what’s the fatwa regarding womenwearing jeans? A.) Wearing tops and trousers or jeans within the confines of one's home or beneath the burqah cannot be deemed to be prohibited. However, the clothing should be modest and loose fitting even within one's home, especially when there are children in the home. One should bear in mind that the effects of one's clothing generally display on one's behavior. Hence, although such clothing, when worn within the confines of hijab and pardah (i.e. beneath the burqah or within the home), cannot be deemed to be absolutely prohibited, it is certainly not the attire of the pious and the righteous. Rather, it is generally the attire of those disobedient to Allah (SWT), and hence, emulating them must be avoided. And Allah Ta'ala Knows Best By Mufti Shafiq Jakura http://albalagh.net/qa/0168.shtml?&utm_source=newsletter&utm_medium=email&utm_campaign=New_Articles_on_Albalagh_E-Journal

Agreed....though we come across many unsuccessful and heart rending co-wives stories there are still many many success stories too

Friendship Between Co-Wives! I would like to contribute this story which shows that it is not impossible for co-wives to not just live together in one house but to become close friends despite sharing a husband! My father-in-law had two wives and lived in a small town in India. We grew up knowing and accepting it without question despite being brought up in the West. His first wife did not have any children and he married a young divorcee who bore him three sons (one of whom is my husband) and a daughter. From the beginning both the wives lived in the same house and from the stories I’ve heard there was a little tension between them in the beginning however I believe my father-in-law was a very wise man. He did not appear to favour either of them and in this way they became good friends. The first wife did all the indoor chores and looked after the children, which led to them being very close to her while the younger wife helped in the field and did the laundry at the village river. In this way life continued. The children grew up having the love of two mums. In Asian families it is the custom for the bride to receive some gold jewellery from her in laws. My father-in-law was not a wealthy man and knowing this my father did not ask for anything. Yet on the occasion of my Nikah the first wife (my older mum-in-law), sold a piece of her jewellery so that my husband could give me a gold ring! May Allah ta’ala reward her in abundance for this generous gesture. Soon after our marriage my father-in-law passed away (May Allah ta’ala elevate him) and the two co-wives lived together, supporting each other and being supported by the sons. Eventually the first wife became quite ill and her family took her to their town but this did not mean that her friend and co-wife and the children did not visit her. They visited regularly and supported her until her death. To this day my husband and his brothers visit her family and regard her as their “mum”.

Moulana Ismail (ra), the father of Moulana Ilyas (ra), had a rule in his house that at all times throughout the night someone would be up doing some sort of ibadah. This was the system of his household. So it was that first Moulana Yahya (ra), the middle son, would be up doing mutala, studying until about 1am. Then Moulana Ismail (ra) would wake up and Moulana Yahya (ra) would go to sleep. Then Moulana Ismail (ra) would do ibadah for some time and then he would go to sleep and before going to bed he would wake up the eldest son Moulana Muhammad (ra) and then Moulana Muhammad (ra) would be up in worship. This is how the night would pass in their house; throughout the night someone in the house would be up in worship. Look at how maqbool, accepted, this action of the family was that just simply from reading this brings happiness and joy to our heart, makes us proud that such people passed in our ummah and gives us inspiration to be like that. Our homes and our nights are quite different. from FususAlHikam's blog on sunniforum

Question: Assalam Alaikum Brothers,I am curious to learn from the Quran and the Hadeeth of our beloved Prophet, Salla Allah Alaihe wa Sallam, where did this term : Tassawuf originate and who practiced it amongst the early 3 generations that the Messenger of Allah, Salla Allah Alaihe wa Sallam, testified to be upon the right path. Jazakum Allah Khair Wa Assalam Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh. Brother in Islam, There are different interpretations as to how the word “Tasawwuf” originated. Some have said that the word “Tasawwuf” is derived from the Arabic word “Soof” meaning “wool”, thus, the donning of “woolen garments” is referred to as “Tasawwuf”.# There are various other explanations as to how the word Tasawwuf originated. Nevertheless, Tasawwuf is synonymous with Tazkiyah al- Nafs. Tazkiyah al- Nafs is proven from the Qur’an and Hadeeth. Tazkiyah is synonymous with many other terms like Islaah e Nafs, Tasheeh al- Akhlaq, Ilm al- Adab, e.t.c. (Fatawa Mahmudiyyah, Vol.6, Pg.220, Maktabah Mahmudiyyah) One of the main responsibilities and duties of Rasullullah (Sallallahu Alayhi Wa Sallam) was Tazkiyah and Islaahe Nafs. (Al- Qur’an, 2: 129) The Sahabah (Radhiyallahu Anhum) sat in the company (Suhbat) of Rasullullah (Sallallahu Alayhi wa Sallam), that is why they are called Sahabah. The Sahabah (Radhiyallahu Anhum) had many other distinguishing and unique attributes with which they could be identified. However, they were specifically distinguished by their Suhbat with Nabi (Sallallahu Alayhi Wa Sallam). Suhbat is an integral part of Tasawwuf and Tazkiyah. All the silsilah’s (spiritual chains) of Tasawwuf reach Hadhrat Ali (Radhiyallahu Anhu) and from him, it reaches directly to Rasullullah (Sallallahu Alayhi Wa Sallam). (Fatawa Mahmudiyyah, Vol.6, Pg. 285) Many Taabi’een like Hadhrat Hasan al- Basri (Rahmatullahi Alayhi), Tabe Tabi’een and other great Masha’ikh right until the present day and age have practiced on Tasawwuf and Tazkiyah. And Allah knows best. Mufti Ebrahim Desai Dar al- Mahmood

Does A Woman Need To Meet With A Shaykh To Give Bayah And What If Her Husband Is Reluctant About Tasawwuf? Question: I am a lady wanting to give Bayah, but do not have a lot of information on the subject. I would like to know mainly if I need my husband’s permission and do I need to meet with the Shaykh, if he lives far away? My husband is agreeing to give bayah too, but isn’t as inclined towards it as I am. I would be very grateful for any advice you can offer. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh. Sister in Islam, We commend your enthusiasm and zeal to tread the path of Sulook and Tasawwuf. May Allah (Subhanahu Wa Ta’ala) grant all of us his Ma’rifat (gnosis) and Mahabbah (divine love). Aameen. There are two things: 1. Islaahe Nafs 2. Bay’at Islaahe Nafs is Fardh (obligatory) whereas, Bay’at is Sunnah. Obedience to the husband is Fardh and Bay’at is Sunnah. Therefore, you will have to obtain the permission of your husband before taking Bay’at to a Shaykh. You do not need to meet with the Shaykh in order to take Bay’at with him. The Shaykh can simply write a letter stating that he has accepted your request for Bay’at. The proof for that is the famous incident of “Bay’ah al- Ridhwan”; Nabi (Sallallahu Alayhi Wa Sallam) took the Bay’at on behalf of Hadhrat Uthman (Radhiyalllahu Anhu) in his absence. Before taking Bay’at with any Shaykh, it is necessary that certain inherent qualities and attributes be found in the Shaykh. Hadhrat Shah Muhaddith Dehlawi (Rahmatullahi Alayhi) has mentioned the following qualities that have to be found in a Sheikh e Kamil: 1. He should possess the necessary knowledge of Deen, which he should have acquired by formal pursuit of such knowledge or from remaining in the company of firmly grounded scholars. 2. He should be upright and pious, refraining from major sins and from continuously perpetrating minor sins. 3. He has no desire for this World. He engages in acts of obedience, Adhkaar and other devotional practices. 4. He must have derived spiritual benefit by remaining in the company of his Shaykh for an adequate period of time. Such “companionship” can come either through physically being in the Shaykh’s company or through correspondence. 5. He is habitual in enjoining good and forbidding evil (Amr Bil Ma’roof Wa Nahy anil Munkar).# In addition, one should develop Munasabah (congeniality) with the Shaykh in order for one to derive maximum benefit from the Shaykh. The objective in Tasawwuf is Islaahe Nafs (spiritual reformation), one should see how best this objective is achieved. We advise you to search for a Sheikh e Kamil with whom you have Munasabah (congeniality) and with whom you feel that your Islaah (spiritual reformation) will be made. In the meantime, we advise you to practice on the following daily practices: 1. Perform the five Fardh (obligatory) Salaahs with Jamaat (congregation). 2. Read some portion of the Qur’an daily. 3. Be sensitive to the rights of others at all times. 4. Read the following Tasbeehaat daily: 4.1) Durood Shareef (100 times daily) 4.2) Istighfaar (100times daily) 4.3) Third Kalimah (100 times daily) When reciting the above Tasbeehaat, try as much as possible to focus the mind on the greatness and grandeur of Allah (Ta’ala) and if you can’t do that or find that difficult, then focus the mind on the waves of the ocean, a particular mountain, e.t.c so as to focus your mind on the Qudrat (power) of Allah (Ta’ala). 5. Abstain from sin as far as possible. I f you do commit as sin, immediately make Tawba (repentance) to Allah (Ta’ala) for committing such a sin. Remember that one of the most significant ways of refraining from sin is by determination and resolute courage. We advise you to submit a report of your spiritual condition/state after every ten days so that we may advise you accordingly. With regards to your husband’s reluctance in taking Bay’at, we advise you to do the following: 1. Explain to your husband the importance of Tasawwuf, having a Sheikh, e.t.c. You may find the relevant content on Dar al- Mahmood. 2. Employ wisdom and diplomacy when dealing with your husband regarding such matters. 3. It may be a good idea to print out the relevant content on Tasawwuf and keep it in your house within close distance of your husband. He might read it and change his mindset. 4. Explain to your husband the revolution takes place in the heart of a sincere individual who enters this part of Tasawwuf and Sulook. You may find the story of Hadhrat Fudhail (Rahmatullahi Alayhi) on Dar al- Mahmood. 5. Your husband might be scared to open up his faults and shortcomings to another person, explain to him that the Shaykh never discloses the faults of his Mureedeen to others. Explain to him that by doing so, it is for his own benefit. When a wounded person is being examined by a doctor, he willingly exposes his wound to the doctor so that he can examine the wound, treat the wound and then prescribe treatment accordingly. If he doesn’t examine the wound, how is he going to treat the wound? 6. Wake up for Tahajjud in the early part of the morning and implore Allah (Subhanahu Wa Ta’ala) in Du’aa to soften the heart your husband. Du’aa is the most powerful weapon of a Believer. And Allah knows best. Mufti Ebrahim Desai Dar al- Mahmood

Question: I am an engineering student and I want to learn the method of doing Muraqaba. Could you please teach me. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh. Dear Brother in Islam, We commend your enthusiasm and desire to gain the love of Allah (Ta’ala). Before explaining the method of Muraqaba, we would like to draw your attention to the following: 1. Muraqabaat, Adhkaar, Ashghaal, e.t.c are not the objective in Tasawwuf (spiritual reformation). These practices serve as aides in achieving the real objective which is the Ma’rifat of Allah (Ta’ala). One should always keep the aim and objective in mind. 2. It is advisable that one have a spiritual mentor (Shaykh) to correctly administer these Muraqabaat, Awraadh, Adhkaar, e.t.c. Muraqabah is referred to as “meditation” in the English language. Hadhrat Mufti Mahmood al- Hasan Gangohi (Rhmatullahi Alayhi) states: “Muraqabah is done for one to reflect over one’s sins and to think of a method of how to make Tawba for committing such sins”. (Malfoodhaat, Pg.428, Ta’leemi Board) There are different types of Muraqabah. Some of them are as follows: 1. Muraqabah to dispel the inclination to commit sin. 2. Muraqabah to dispel sin. 3. Muraqabah of death. 4. Muraqabah of the punishment in the Aakhirah. 5. Muraqabah Tafweedhiyyah. 6. Muraqabah Tawheediyyah. 7. Muraqabah Ishqiyyah.# We advise one to practice on the following method of doing Muraqabah: “Stipulate a certain amount of time daily, free the mind of all thoughts, e.t.c. and focus the mind on one’s sins, the despicability of sin, how to make Tawba for one’s sins and the fact that Allah (Subhanahu Wa Ta’ala) is watching one at all times. Insha’Allah, over a period of time the inclination to do sins will gradually diminish and the inclination to do good deeds will be created.” In addition to doing the above, we advise one to do the following: 1. Abstain from all types of sins as far as possible. 2. Fulfill the rights of others. 3. Perform the five Fardh Salaah daily. We advise you to report your spiritual condition after every ten days until such time that you find a Shaykh. (These spiritual practices should not be done by anyone without the permission of one’s Shaykh (spiritual guide). And Allah knows best. Mufti Ebrahim Desai Dar al- Mahmood

Question: As salaamu alaykum, What is the practice where the shaykh does stare in the eyes of a candidate murid ? Is this a kind of rope-in process ? Is it ment that the candidate murid than falls in a state of some kind of trance and also getting the feeling to cry and a feelings like his body is in extase ? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh Almighty Allah (Ta’ala) has blessed the Ahlullah with a high level of spirituality (Roohaniyyat) in their hearts. They all have the ability to focus that spiritual light on their Mureed’s to initiate their spirituality. This is similar to a battery booster that is connected to a flat battery. The electrons from the charged battery are transferred to the flat battery and once the car starts, the flat battery is in motion and the life span of the battery is extended. The staring of the Shaikh in reference may be like the battery boosters to boost spiritual light in you. The following article will enlighten you further. Definition Tasarruf is defined as “The effulgence of specific and praiseworthy modalities/states (Kayfiyyat) which is placed in the heart of a person and produces special effects according to the objective of the sheikh/Murshid.” This is known as “Tasarruf/Tawajjuh, Himmah and Jam’ul Khawatir” according to the terminology of the Masters of Tasawwuf. Background and basis of Tasarruf Tasarruf has been proven in the Qur’an and Ahadeeth. Allah (Subhanahu Wa Ta’ala) says: اذ يوحي ربك الي الملائكة “When your Rabb(lord) inspires/reveals to the angels” Allamah Zujaaj (Rahmatullahi Alayhi) says under the Tafseer of this verse that “This verse confirms and establishes the fact that the angels insert certain states/modalities (Kayfiyyat) into the hearts of the Believers through which their determination and courage increases and is strengthened. The angels have been given the power to insert goodness into a person’s heart. This is called “Ilhaam” like how the angels have the ability to insert evil (sharr) into the heart of Shaytaan. This is called “Waswasah”. The Above verse clearly proves “Tasarruf”. Tasarruf has also been established in numerous Ahadeeth. Rasullullah (Sallallahu Alayhi Wa Sallam) received Wahy from Jibra’eel (Alayhis Salaam). While expounding on the incident, He said “Jibra’eel took me and he held me tightly once, twice and thrice”. Hadhrat Abdullah Bin Abi Jamrah al-Sufi (Rahmatullahi Alayhi) has mentioned in “Bahjatul Nufoos” under the commentary of this Hadeeth that “It is apparent that this squeezing/holding tightly was to strengthen the heart so that Rasullullah (Sallallahu Alayhi Wa Sallam) could receive the Wahi. In this verse there is proof that the meeting of the squeezer and the squeezed person’s and their joining together initiates and creates a spiritual light in the Batin of a person. This light then assisted Him in receiving whatever was revealed to Him because when the body of Jibra’eel (Alayhis Salaam) and that of Rasullullah (Sallallahu Alayhi Wa Sallam) met together, a special effect took place. The experts of Tasawwuf have found the same effect” Hadhrat Moulana Ashraf Ali Thanwi (Rahmatullahi Alayhi) has mentioned that “The Qur’an and Sunnah prove that Tasarruf has been proven in the Shari’ah if it done for a permissible reason. Many of the Masha’ikh of Tasawwuf are known to practice on “Tasarruf” especially the “Naqshabandi Masha’ikh”. This is done for the purposes of making the Mureedeen more determined to make Tawba, open up the heart towards the love of Allah (Ta’ala), to create desire to do good deeds and all other praiseworthy qualities”. Obtaining the ability to do Tasarruf The power to practice Tasarruf is obtained through rigorous training and carnal restraint like how a wrestler obtains power through rigorous physical exercises and routines. Sometimes, the ability to do Tasarruf is natural and innate. However, this is very rare. The Shar’ee Ruling of Tasarruf The juridical (Fiqhi) ruling of Tasarruf is that “It is permissible provided that it is done with the correct motive and objective. If Tasarruf is done to obtain a praiseworthy objective like the Tasarrufat of the Masha’ikh of Tasawwuf who have this practice, then it would be praiseworthy and commendable to practice Tasarruf. In other words, the ruling of Tasarruf would be based on the aims and ends of such a practice. If Tasarruf is done for attain some evil and sinful objective, then that Tasarruf would be blameworthy and Makrooh (disliked). Such an act would never be considered as any Deeni perfection (Kamaal) and nor would it be considered among the signs of acceptance in anything. Is Tasarruf Sunnah? There are many Ahadeeth which some Masha’ikh use to prove the Sunniyyah of Tasarruf. For example, on certain occasion’s, Nabi (Sallallahu Alayhi Wa Sallam) touched the chest of a Sahabi, passed His Mubarak hand over some Sahabi, etc and the Sahabi’s Waswasah was removed in the first case and sickness was removed in the second case. It might be understood from the external meaning, that this is exactly Tasarruf. However, if one examines these Ahadeeth carefully, one will understand that this is not Tasarruf since Tasarruf only occurs when the Sheikh/Murshid exerts his spiritual mind to practice Tasarruf. It is evident that Nabi (Sallallahu Alayhi Wa Sallam) did not practice Tasarruf. The most evident proof in this regard is that Nabi (Sallallahu Alayhi Wa Sallam) never practiced Tasarruf for Abu Talib despite the fact that Nabi (Sallallahu Alayhi Wa Sallam) was overly desirous of Abu Talib accepting Islam and bringing Eemaan. Is Tasarruf a sign of Wilaayah? Tasarruf is not a distinguishing sign of Wilayah. (Imdadul Fatawa, Vol.5, Pg.236- 241, Karachi) And Allah knows best. Mufti Ebrahim Desai Dar al- Mahmood

a'alaykumus salaam lol its not just in your country sis!

Touching Our Hearts - The Sincerity Between Co-Wives Bismihi Ta'ala On the author’s request, names and personal details are withheld to protect the privacy of the individuals involved. "We are like a set of scales – the three of us: my husband; his first wife and myself as the weighing plates – because it is we who keep our husband in the balance! In this way our happiness lies in each other’s good works, care and love and so is constantly reinforced, because a good wife protects her husband from wrong doing. "K" has many names for me – all depending on what role she is playing. Sometimes I am her daughter, sometimes her sister, sometimes she calls me by my professional title, sometimes a scholar, but always a friend. I know whenever I achieve anything she will be the most proud of what her sister has done and so I always tell my husband: “Please don’t tell K. I want to tell her myself.” - because I love to see the joy on her face. Like a child, I want her approval and as a woman I want her to share my success as only another woman can understand. We have many names for our husband too. When we talk about individual needs and rights, we say: ‘My husband’; when we talk to family and friends he is: ‘Our husband;’ and when he is in trouble he is: ‘Your husband!’ I wonder if there is something wrong in the way we are because it seems so unusual to love one’s husband’s other wife so much. But no matter how we try to formalize our relationship and protect it through distance, Allah brings us closer together. My Father and My Husband’s First Wife Here my father is our greatest supporter with the joy and happiness he feels at our sisterhood. Whenever we speak, he will always ask me first “How is your sister” and then “How is your husband?” I am so proud of him, that in his old age he is able to support us in this blessed Sunnah in a way which no one except a father’s concern for his daughter’s happiness can understand and he tells me “She is also my daughter.” and I feel so happy that he thinks in this way. My father is always a just person, reminding us to be good to each other. He laughs when I tell him my husband is in trouble with K because of something he has said to upset me. My father always makes Du`aa’ for my husband’s first wife. I feel it is his Du`aa’ that has made this relationship so special. K believes this too because she regularly tells me she prays for my parents – as I pray for hers. It is unusual for me to have a conversation these days without mentioning her. Indeed, one day I was telling a friend that my husband was on holiday with my sister K; my friend was rather disturbed that I had allowed my husband to go away with my sister. I quickly explained she was his wife and my friend laughed shaking her head, “You talk about her so much I thought she was your actual sister I never realized she was your husband’s first wife!” I have often just sat and watched K’s face while she is working or sharing her life with me or scolding her children and I feel in awe of her. She is so careful and cautious, yet so carefree and relaxed. She is so focused, yet so impulsive. She is so thoughtful, wise and so concerned. She is My Teacher It’s true to say that she, along with many of my friends, has taught me how to be a wife and has protected my marriage as much as her own but within the appropriate boundaries. She is possessive over me when I am upset, she encourages me when I want to do things in my life and she is severe with me when I want to give up – she is always there for me. I love whenever I make Du`aa’ for her and her husband to be together in this life and in the Hereafter how she always says “With you.” I have often wished that my mother – were she alive – could have met K and that I had known her when I was younger. Not because she is my husband’s other wife but because she is, in herself, a remarkable woman. One day, K and I were talking and I was wearing a ring of my mother’s which I took off and gave to K, with tears in her eyes she took it and put it on her finger. I notice how often when I come to visit or we go out together, she especially puts it on. Of course we are clear with our boundaries and we agree that we should each feel the freedom to be husband and wife within the boundaries of our religion. Yes, we live our own lives, we have our privacy with our husband but we cherish our own sisterhood equally. We do our utmost to protect our relationship from our husband and friends as much as we do for our individual marriages. Of course when we are together, we do not cross the Islamic boundaries of conversation about our personal relationship with our husband. Both, practically and psychologically, there is clear boundary. The only sadness that K and I share is about those women who feel unhappy that we are so close, who feel threatened at our example, fearing that if their husbands may see us happy, worry that they will also take their right and re- marry. This is the sad state of sisterhood for some Muslim women – who fear harm by their own lack of faith, so start the (co –wife) relationship by harming first. They forget that while they have power over the other wife, they lose respect in the eyes of their husband and clearly do not fear Allah SWT. But K and I agree that a good friend is one who is happy when you do good whatever that is and no matter who it affects. I could write many pages about all K has done for me. I was a stranger in the land in which I was married and I cannot count all the times she has been there for me, all the times she has supported me against her own friends, all the times she has just cared, put her arm around me and wiped my tears and enjoyed my laughter. I need only sneeze and she will send me a remedy for flu. I need only sound sad and she will come and see me or scold my husband for me! I will only mention I am tired and she will volunteer one of her children to come and ‘serve’ me as she puts it. My husband and I call her Mudirah (Director) – a perfect title for her because with her energy and love she organizes us all.. When we were married I said to my husband: "I hope when you marry me you will appreciate what a wonderful wife you already have and I hope that in my presence you will realize this about her." – I think K has – without need and without doubt – proved this to be true. I feel in many respects more fulfilled in my marriage because of her – as a woman she knows what women face, the challenges, the expectations and injustices and she is always there fighting my corner, no matter who the opponent. She is in my mind throughout the day as we live our own lives and when I pray I wonder if she has prayed and when I clean I wonder if she is cleaning also and I picture her busy in her home all day with her tasks and children. She tells me when she prays she thinks the same and when she eats always sets aside some food for me, before her husband and children, to send to me when my husband comes. She does not know how many times she has had my heart’s Du`aa’ for feeding me over the time we have known each other. Her reason is, she says, because “I will have to account to Allah on the Last day for how I treated my sister.” For me, this is Iman (faith). It is truly a miracle from Allah SWT when one wife can say that one of the greatest blessings of her marriage is her husband’s other wife. May Allah bless My K., Allah protect her, raise her in honor, grant her endless peace and happiness with her husband and keep them both for each other; and most of all keep her for me." آمِيْن ثُمَّ آمِيْن Posted by Sister Munawwarah on sunniforum.com

Sajdah Sahw for reciting a surah in the third or fourth rak'at of a fardh salah unintentionally Q. I was wondering if someone recited a surah in the third or fourth rak'at of a fardh salah unintentionally, is his salah valid? Does he have to make sajdah sahw? (There may be grammatical and spelling errors in the above question. Questions are published as received) A. It is sunnah to recite only Surah Fatiha in the third and fourth Rakaat of Fardh Salaah. However, if one unintentionally recites a Surah after Surah Fatiha in the third or fourth Rakaat of a Fardh Salaah, then the Salaah will be valid and Sajdah Sahw will not be necessary. Note: In Wajib, Sunnah and Nafl Salaah, Surah Fatiha and a Surah must be recited in all Rakaats. The exclusion of the Surah after Surah Fatiha is only in the Fardh Salaah. (al-Fatawa al-Hindiyyah) And Allah Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Umme Salamah was the daughter of Hadhrat Abu Ummayyah (Radhiyallaho anhu). She was first married to her cousin Hadhrat bin Abdul Asad known as Abu Salamah (Radhiyallaho anhu). The couple embraced Islam in the very beginning and emigrated to Abyssinia, due to the persecutions of Qureysh. A son was born to them in exile, who was named Salamah. After returning from Abyssinia, the family emigrated to Madinah. Hadhrat Umme Salamah’s (Radhiyallaho anha) story about her journey to Madinah, has been already given in the early part of the chapter. After reaching Madinah, Hadhrat Umme Salmah (Rad laho anha) got another son ‘Umar and two daughters Durrah and Zainab (Radhiyallaho anhum). Hadhrat Abu Salamah (Radhiyallaho anho) was the eleventh man to embrace Islam. He participated in the Battle of Badr as well as in Uhud. He got a severe wound in Uhud, which did not heal for a long time. He was sent by the Prophet Mohammad (Sallallaho Alaihe Wasallam) in an expedition in Safar, 4 A. H. When he returned from the expedition, the old wound again started giving trouble and at last he died of the same on 8th Jamadil-Akhir, 4 A. H. Hadhrat Umme Salamah (Radi-allaho anha) was pregnant at the time. Zainab was born to her after the death of her husband. After Umme Salamah had completed her Iddat (waiting period), Hadhrat Abu Bakr (Radlaho anho) proposed to marry her, but she declined. Later, the Prophet Mohammad (Sallallaho Alaihe Wasallam) offered to marry her. She said: “O, Prophet of Allah! I have quite a few children with me and I am very sensitive by nature. Moreover, a people are in Mecca, and their permission for getting remarried is necessary.” The Prophet Mohammad (Sallallaho Alaihe Wasallam) said: “Allah will look after your children and your sensitiveness will vanish in due course. None of people will dislike the proposed marriage”. Hadhrat Umme Salamah then asked her (eldest) son Hadhrat Salamah (Radhiyallaho anho) to serve as her guardian and give her in marriage to the Prophet Mohammad (Sallallaho Alaihe Wasallam) She was married in the end of Shawwal, 4 A. H. She says: “I had heard from the Prophet Mohammad (Sallallaho Alaihe Wasallam) that a person struck with a calamity should recite this prayer: “O, Allah! Recompense me for this affliction by giving me something better than what I have lost: then Allah would accept his prayer.” I had been reciting this prayer since the death of Hadhrat Abu Salamah (Radhiyallaho anho), but I could not imagine a husband better than he, till Allah arranged my marriage with the Prophet Mohammad (Sallallaho Alaihe Wasallam) .” Hadhrat Aishah (Radhiyallaho anha) says: “Umme Salamah (Radhiyallaho anha) was famous for her beauty. Once I contrived to see her. I found her much more beautiful than I had heard. I mentioned this to Hafsah who said. “In my opinion, she is not as beautiful as people say.” She was the last of the Prophet Mohammad (Sallallaho Alaihe Wasallam) wives to die. It was in 59 or 62 A. H. She was 84 at the time of her death, and as such she was born 9 years before Nubuwwat. As already been said, the Prophet Mohammad (Sallallaho Alaihe Wasallam) married Hadhrat Umme Salamah after the death of Hadhrat Zainab Khuzaimah (Radhiyallaho anha). She therefore lived in Hadhrat Zainab’s (Radhiyallaho anha) house. She found a had-mill, a kettle and some barley in an earthen jar, lying in the house. Hadhrat Umme Salamah milled some barley and after putting some fat cooked a preparation, which she served to the Prophet Mohammad (Sallallaho Alaihe Wasallam) on the very first day of her marriage with him. Haq Islam

Hazrat Zainab bint Khuzaimah Hadhrat Zainab (Radhiyallaho anha) was the next to be married to the Prophet Mohammad (Sallallaho Alaihe Wasallam) . There are divergent reports about her previous husbands. According to one report she was first married to Hadhrat Abdullah bin Jahsh (Radhiyallaho anho) who was killed in Uhud, as we have already seen in his story in chapter VII. According to another report, she was first married to Tufail ibnul al Harith and when divorced by him was remarried to his brother Ubaidah ibnul Harith, who was killed in Badr. The Prophet Mohammad (Sallallaho Alaihe Wasallam) married her in Ramadan 3 A.H. She lived with the Prophet Mohammad (Sallallaho Alaihe Wasallam) for eight months only, as she died in Rabi-ul-Akhir, 4 A.H. Hadhrat Zainab and Hadhrat Khadijah (Radhiyallaho anha) are the two wives of the Prophet Mohammad (Sallallaho Alaihe Wasallam) who died during his life time. All the other wives lived on after him and died later. Hadhrat Zainab (Radhiyallaho anha) spent very liberally on the poor, and was Ummul Masakin’ (mother of the poor) even before Islam Haq Islam