ummtaalib

Category: Beliefs Fatwa#: 18505 Asked Country: Pakistan Answered Date: Feb 17,2010 Title: I would like to ask about Wearing of Taweez in light of Quran & Sahee Hadith. As per my sufficient knowledge our beloved Prophet Hazrat Muhammad (PBUH) never advised to any one for wearing Taweez & if its true than isn’t it a Bidat to do so? Question I would like to ask about Wearing of Taweez in light of Quran & Sahee Hadith. As per my sufficient knowledge our beloved Prophet Hazrat Muhammad (PBUH) never advised to any one for wearing Taweez & if its true than isn’t it a Bidat to do so? Answer Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh It is permissible to wear a taweez (Amulet)[1], However we would advice one to recite the following Azkaars which have been mentioned in the Ahaadith instead of utilising Taweez. These Azkaar and Ad’iya are more effective.[2] There are three conditions for the permissibility of Taweez. It is in one of the understood languages. It is derived from Quran or Ahaadith[3]. It is not considered that the Taweez itself is effective, but that Allah Ta’ala puts the effect in the Taweez.[4] Ahaadith on the permissibility of Taweez. Hadrat Anas (RadiyallahuAnhu) reports that Nabi (SallalahuAllaihiWassalam) gave him permission to do ruqya for evil eye, fever, the numbing of a limb. (Muslim)[5] Hadrat Aisha (RadiyallahuAnhu) says that Nabi (SallalahuAllaihiWassalam) asked us to do ruqya for the evil eye. (Bukhari & Muslim)[6] Hadrat Umme Salamah (RadiyallahuAnhu) narrates that Nabi (SallalahuAllaihiWassalam) saw a slave girl in her house on whose face was discoloration. He asked us to do ruqya on her, for verily she has been afflicted with an evil eye. (Bukhari & Muslim)[7] Hadrat Auf ibn Malik Al-Ashja’ee says “We use to do ruqya in the days of Jaheeliya. We asked Nabi (SallalahuAllaihiWassalam), O Prophet of Allah, what is your opinion on this matter? He replied “recite your ruqya to me. There is nothing wrong with ruqya as long as there is no shirk in it”. (Muslim)[8] WAZEEFAS FOR MORNING AND EVENING AND SECURITY اَللَّهُمَّ أَجِرْنِىْ مِنَ النَّارْ (1) O Allah! Protect me from the hellfire. Sayyidunā Hārith Ibn Muslim رضى الله عنه reports from his father that Rasulullah صلى الله عليه و سلم once confided in him saying, “On completion of your Maghrib Salāh, recite (the above-mentioned duā) seven times before speaking to anyone. If you read this (duā) and pass away that very night, most definitely you will be emancipated from the hellfire.” (Sunan Abi Dāwud #5039) One will receive the very same reward for reciting this dua on completion of the Fajr Salāh. رَضِيْناَ بِاللَّهِ رَبًّا وَبِاْلإِسْلاَمِ دِيْنًا وَبِمُحَمَّدٍr نَبِيًّا وَّ رَسُوْلاً(2) I am pleased with Allah as my Lord, Islam as my religion and Muhammad صلى الله عليه و سلم as my Prophet. Sayyidunā Thawbān رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, Allah will undertake the responsibility to abundantly reward him in such a way that would please and satisfy him on the day of Qiyamah.” (Sunan Abi Dāwud #5033; Mustadrak Hakim #1904; Mirqatul Mafatih v.5 p.311, Beirut) أَعُوْذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ (3) I seek protection with the complete words of Allah from the evil of whatever He created. Sayyidah Khawlah Bint Hakīm رضى الله عنها states, “I heard Rasulullah صلى الله عليه و سلم say, 'Whoever alights at a certain destination and reads (the above-mentioned duā), nothing will harm him until he travels from that place.'”(Sahīh Muslim #2635) بِسْمِ اللَّهِ الَّذِىْ لاَ يَضُرُّ مَعَ اسْمِهِ شَىْءٌ فِى اْلأَرْضِ وَلاَ فِى السَّمَاءِ وَهُوَ السَّمِيْعُ الْعَلِيْمُ(4) In Allah’s name through which nothing in the earth or heavens can harm. And He is the all-Hearing, all-Knowing. Sayyiduna Abān Ibn Uthmān رضى الله عنه narrates, “I heard my father, (Uthmān ibn Affān رضى الله عنه), saying that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, will not be harmed by anything.” However, Sayyidunā Abān Ibn Uthmān رضى الله عنه (the narrator of the Hadith) was once afflicted by a stroke. A certain man began staring at him in surprise. Sayyidunā Abān رضى الله عنه asked him, “Why are you looking at me in astonishment? Listen well! The Hadith is true, just as I narrated it to you. But I did not read it on that day (when afflicted by the stroke) resulting in Allah decreeing it (the stroke).” (Sunan Tirmidhi #3388) اَللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ . لاَ تَأْخُذُهُ سِنَةٌ وََّلاَ نَوْمٌ . لَهُ مَا فِي السَّمَاوَاتِ (5) وَمَا فِي الأَرْضِ . مَنْ ذَا الَّذِيْ يَشْفَعُ عِنْدَهُ إَِلاَّ بِإِذْنِهِ . يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ . وَلاَ يُحِيْطُوْنَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ . وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالاَرْضَ . وَلاَ يَئُوْدُهُ حِفْظُهُمَا . وَهُوَ الْعَلِيُّ الْعَظِيْمُ Allah (is such that) besides Him there is no Deity. He is Ever Living, The maintainer of everything. Neither sleep overcomes Him nor drowsiness. All that is in the skies and all within the earth belong to him. Who is there that can intercede before Him without His permission? (None can do this). He knows what is before them (He knows what lies ahead for His creation) and what is behind them while they possess none of His knowledge except if He wills (except what He teaches them). His throne (His knowledge and His power) encompasses the heavens and the earth (and whatever is within them) and He never tires of caring for them. He is High (above His creation), the Supreme.. In a lengthy narration, while discussing his encounter with a strange man (discovered to be Shaytān), Sayyidunā Abu Hurairah رضى الله عنه states that he was informed by Shaytān to recite Ayatul Kursi. ["…When you go to sleep, recite Ayatul Kursi until you complete the Ayah. If you do so, you will be in the protection of Allah and no Shaytān will come close to you until the morning." Rasulullah صلى الله عليه و سلم responded to these words by saying, "Listen well! He (Shaytān) has spoken the truth despite being a great liar."] (Sahīh Bukhari #2311) (6) سُبْحَانَ اللَّهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ Purity and praises are for Allah according to the number of His creation, to the extent of His pleasure, equivalent to the weight of His throne and in proportion to the ink of His words (knowledge and wisdom). Sayyidah Juwairiyah رضى الله عنها reported that on one occasion, Nabi صلى الله عليه و سلم went away from her in the early morning to perform the Fajr Salāh while she was in her prayer area. Nabi صلى الله عليه و سلم returned, after it became considerably bright, to find her in the same condition as he had left her. He then enquired, "Have you remained in the same state as I had left you?" "Yes" was the reply. To this Nabi صلى الله عليه و سلم commented, "I had recited four phrases thrice, if they have to be weighed, they will outweigh whatever you have supplicated since the morning (due to its excellence and virtue)." (Sahīh Muslim #2654) Note the pronunciation of the following word as زِنَةَ (zinata) and not زِيْنَةَ (zeenata) with aي اَللَّهُمَّ مَا أَصْبَحَ (اَمْسَى) بِىْ مِنْ نِّعْمَةٍ اَوْ بِأَحَدٍ مٍنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ (7) لاَ شَرِيْكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ O Allah, Whatever bounties I, or any of Your creation have experienced during the morning / the evening, it is from You alone. You have no partner and all praises belong to You. Sayyidunā Abdullah Ibn Ghannām رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, "Whoever recites (the above-mentioned Duā) in the morning and evening, has discharged his obligation of gratitude (to Allah) for that day.'' (Shu'abul Imān #4368) NOTE: The word أَصْبَحَ should be recited in the morning, and be replaced with اَمْسَى when recited in the evening. اَللَّهُمَّ إِنَّا نَجْعَلُكَ فِىْ نُحُوْرِهِمْ وَنَعُوْذُ بِكَ مِنْ شُرُوْرِهِمْ (8) O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil. Sayyidunā Abu Burdāh Ibn Abdullah رضى الله عنه reports from his father that, whenever Nabi صلى الله عليه و سلم would apprehend (fear) any nation, he would recite, "O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil." (Sunan Abu Dāwud #1532) اَللَّهُمَّ اكْفِنَاهُم بِمَا شِئْتَ (9) O Allah, suffice us as You will in regards to them! While narrating the incident of his emigration to Madinah Munawwarah with Rasulullah صلى الله عليه و سلم, Sayyiduna Abu Bakr رضى الله عنه stated that, "We continued traveling while the (enemy-disbelievers) were in search of us. No one from amongst them caught up with us except Surāqah Ibn Mālik who was mounted on his horse. I thus exclaimed, 'This seeker has caught up with us, O Rasulullāh!' and I began crying. Rasulullah صلى الله عليه و سلم said, 'Don't worry! Allah is definitely with us.' Again when he drew closer and there was barely the distance of two or three spear-lengths between us, I said, 'This seeker has caught up with us, O Rasulullah!' (And again) I began to cry. Rasulullah صلى الله عليه و سلم enquired, 'What is causing you to cry?' I replied, 'By the oath of Allah, I am not crying due to fear for myself, rather, I am crying for your sake (I am concerned about your safety).' Thereafter, Rasulullah صلى الله عليه و سلم cursed Suraqah saying, 'O Allah! Suffice us as You will against him!' As a result, his horse sunk with him into the ground until it reached its belly causing him to fall off from it." (Sahīh Ibn Hibbān #6870) (10) اَللَّهُمَّ أنْتَ رَبِّي لاَ إلَهَ إلاَّ أنْتَ خَلَقْتَنِيْ وَأَنَا عَبْدُكَ وأَناَ عَلَى عَهْدِكَ وَوَعْدِك مَا اسْتَطَعْتُ أَعُوْذُ بِكَ مِنْ شَرِّ ماَ صَنَعْتُ أَبُوْءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوْءُ لَكَ بِذَنْبِيْ فَاغْفِرْ لِيْ فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ O Allah, You are my Lord, There is no deity besides You. You have created me and I am your slave. I am (trying to be) steadfast on the pledge and promise I have taken with you to the best of my ability. I seek protection in you from the evil of my actions. I acknowledge Your bounties upon me and I admit my sins. Forgive me, for no one forgives sins besides You. Sayyidunā Shaddād Ibn Aus عنه رضى اللهnarrates that Rasulullah صلى الله عليه و سلمsaid, “Sayyidul istighfar (i.e. the most splendid form of seeking forgiveness from Allah Ta’ala) is to say…(the above-mentioned Duā). Whoever recites it during the day with conviction and dies on that day, will be (recorded) from among the inhabitants of Jannah. And whoever recites it with conviction at night and dies on that night, will be (recorded) from among the inhabitants of Jannah.” (Sahīh Bukhari #6306) NOTE: One should take note that there are two basic requirements to achieve the complete and desired effect of these and similarly, all other wazeefas. The first being, to recite them with complete conviction (yaqeen) and confidence that whatever promises Allah and Nabi have declared is undoubtedly true since the effect of ones supplications is in accordance to the level of one’s conviction on them. The second is, to give up all sins. Hazrat Moulana Hakeem Muhammad Akhtar Sahib دامت بركاته has stated in this regard that, just as it is necessary for a person to abstain from poison while taking medicine, likewise the full benefit of (these) duas will only be realized if a person abstains from sin. If perchance one does commit sin, one should immediately resort to tawbah and istighfaar. Therefore, abstention from sin is absolutely necessary. And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Ml. Luqman Hansrot, Student Dārul Iftā Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah http://askimam.org/public/question_detail/18505

Wa'alaykumus salaam...not sure in your language but in urdu its "ta'weez" Look at this paragraph sis taken from above: Ibn Abi Shaybah transmitted in his Musannaf (8:39) from ‘Amr ibn Shu’ayb from his father: from his grandfather: he said: Allah’s Messenger (Allah bless him and grant him peace) said, “When one of you becomes fearful in his sleep he should say: ‘In Allah’s name, I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shaytans and from their being present [at death].’” ‘Abdullah, i.e. Ibn ‘Amr, would teach these words to children, whoever of them could remember it, and whoever could not remember, he would write it and hang it around his neck. so this would be a ta'weez...will post Q/A when I find it as i've read it before

On the Permissibility of Ruqyah An original Deoband.org article By Mufti Muhammad Taqi Usmani Translated by Zameelur Rahman Muhammad ibn ‘Umar al-Makki narrated to us: ‘Abd al-’Aziz al-Darawardi narrated to us: from Yazid (who is Ibn ‘Abdullah ibn Usamah ibn al-Had): from Muhammad ibn Ibrahim: from Abu Salamah ibn ‘Abd al-Rahman: from ‘A’ishah, the wife of the Prophet (Allah bless him and grant him peace), that she said: “When the Messenger of Allah (Allah bless him and grant him peace) would complain of an illness Jibril would perform a ruqyah. He would say: ‘In Allah’s name, He will heal you, and from every sickness He will cure you, and from the evil of the envier when he envies, and the evil of every holder of the eye.’” (Sahih Muslim) His statement “Jibril would perform a ruqyah“: this contains [evidence] of the permissibility of ruqyah. Al-Hafiz said in al-Fath (10:195): “The ‘ulama are agreed on the permissibility of ruqyahs when three conditions are met: that it is [done] using Allah’s speech or using His names and attributes; it is in the Arabic language, or in a manner that its meaning is understood if another language [is used]; and to believe that the ruqyah itself does not have efficacy, rather [its efficacy] is through Allah’s Essence (Most High).” It is probable he meant by the first condition that it does not contain istimdad (seeking help) from other than Allah, for otherwise it appears that the mention of Allah’s name should not be a condition. The hadith of ‘Awf ibn Malik is to come from the compiler [imam Muslim] in which he said: “We used to perform ruqyahs in Jahiliyyah (pre-Islamic times), so we said ‘O Messenger of Allah! What do you think of this?’ And he said: ‘Present your ruqyahs to me. There is no harm in ruqyahs so long as they do not contain any shirk (polytheism).” And this is the basic principle in this matter. As regards to the hadiths in which the prohibition of ruqyahs is mentioned, or the hadiths in which those who do not seek ruqyahs are praised, they are understood to refer to the ruqyahs of the disbelievers which contain words of shirk or istimdad with other than Allah Most High, or ruqyahs whose meanings are not understood, since these are not safe from containing shirk and are thus prohibited as a precaution. And Allah (Glorified is He) knows best. Takmilah Fath al-Mulhim, Vol 4 pp. 256-7

An original Deoband.org article By Mufti Muhammad Taqi Usmani Translated by Zameelur Rahman Surayj ibn Yunus and Yahya ibn Ayyub narrated to me: they said: ‘Abbad ibn ‘Abbas narrated to me from Hisham ibn ‘Urwah: from his father: from ‘A’ishah (Allah be pleased with her): she said: “When one of his family was sick, Allah’s Messenger (Allah bless him and grant him peace) would blow over him upon [reciting] mu’awwidhat[1]. When he became sick with the illness in which he died, I began blowing on him and I wiped him with his own hands, because that was greater in blessing than my hands.” In the narration of Yahya ibn Ayyub it adds, “while [reciting] the mu’awwidhat.” (Sahih Muslim) The hadith proves the permissibility of ruqyah and blowing [nafth] after it. We have set forth beforehand in the early chapters of Kitab al-Tibb that its permissibility is preconditioned on it being understood, not containing istimdad with other than Allah (Most High) and not believing that it has efficacy in itself, and whoever meets these conditions, there is no harm in his ruqyah. Writing Ta’widhat Moreover, the starting point in the issue of ruqyah is that it is done by reciting the Noble Qur’an or some of the names of Allah Most High or His attributes, and thereupon to blow on the sick. This has been established from the Prophet (Allah bless him and grant him peace) in a number of hadiths. As regards to writing ruqyahs, hanging them on the neck of children and the sick, or writing them and giving its ink to the sick to drink, this has been established from a number of Companions and Successors. Ibn Abi Shaybah transmitted in his Musannaf (8:39) from ‘Amr ibn Shu’ayb from his father: from his grandfather: he said: Allah’s Messenger (Allah bless him and grant him peace) said, “When one of you becomes fearful in his sleep he should say: ‘In Allah’s name, I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shaytans and from their being present [at death].’” ‘Abdullah, i.e. Ibn ‘Amr, would teach these words to children, whoever of them could remember it, and whoever could not remember, he would write it and hang it around his neck. Ibn Abi Shaybah also transmitted from Abu ‘Ismah: he said, “I asked Sa’id ibn al-Musayyab about ta’widh and he said: ‘there is no harm when it is on leather.’” And he transmitted from ‘Ata that he said about a menstruating woman who had a ta’widh on her: “If it is leather she should take it off and if it is on a silver thread, if she wishes she may put it on and if she wishes she need not put it on.” And he transmitted from Mujahid that he would write ta’widh for people and hang it on them. And he transmitted from Abu Ja’far, Muhammad ibn Sirin, ‘Ubaydullah ibn ‘Abdullah ibn ‘Umar and al-Dahhak proof that they would permit writing ta’widh and hanging it or tying it around the upper arm, etc. Al-Hafiz Ibn Taymiyyah said in his Fatawa (19:64): “It is permissible to write for the one afflicted [with the evil eye] and others of the sick something from the Book of Allah and His dhikr with permissible ink, and wash [the ink off the paper] and give it to drink, as Ahmad and others have explicated. ‘Abdullah ibn Ahmad said: ‘I read unto my father: Ya’la ibn ‘Ubayd narrated to us: Sufyan narrated to us: from Muhammad ibn Abi Layla: from al-Hakam: from Sa’id ibn Jubayr: from Ibn ‘Abbas (Allah be pleased with him): he said: When labour becomes difficult for a woman one should write: ‘In Allah’s name, there is no god but Allah, the Clement the Honourable. Glory to Allah Lord of the Magnificent Throne. All praise to Allah Lord of the Worlds. On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof (79:46), On the day when they behold what they were promised, it will be as if they had but tarried for an hour of a day, A clear message. Shall any be destroyed save evil-living folk? (46:35)’ “My father said: ‘Aswad ibn ‘Amir narrated to us with his chain [of narration] the same thing and he said: one writes [the ta'widh] in a clean vessel and gives it to drink’. My father said: ‘and Waki’ added in his narration: she is given to drink [from it] and it is sprinkled below her navel. ‘Abdullah said: I saw my father writing [a ta'widh] for a woman on a cup or something clean.’” Ibn Taymiyyah (Allah have mercy on him) then transmitted this narration of Ibn ‘Abbas through another route, and he said at the end of it: “‘Ali (meaning Ibn al-Hasan, the nephew of the narrator of this narration) said: ‘one writes [the ta'widh] on paper and ties it around the upper arm of a woman’. ‘Ali said: ‘indeed we tried this and did not see anything more remarkable than it. When she delivered, it was quickly disposed of, by subsequently shredding it or burning it.’” These narrations contain proof against those in our time who claim that writing ta’widh and giving them to drink or hanging them [around one's neck] is prohibited according to the Shari’ah, and indeed some of them greatly exaggerated until they claimed it to be shirk. They adduce as proof what Abu Dawud transmitted (no. 3883) from Zaynab the wife of ‘Abdullah: from ‘Abdullah ibn Mas’ud (Allah be pleased with him): he said: “I heard Allah’s Messenger (Allah bless him and grant him peace) say: ‘Indeed ruqyahs (incantations), tama’im (amulets) and tawlah (potions) are shirk.’” However, the complete [wording] of this hadith contains what would refute this line of reasoning, for it mentions: Zaynab said: “I asked: Why do you say this? By Allah, when my eye was discharging I used to visit a certain Jew who applied a ruqyah on me. When he applied the ruqyah on me, it calmed down.” ‘Abdullah said: “Indeed that is but the work of shaytan, he picked the eye with his hand, and when the Jew applied the ruqyah, he desisted. It is enough for you to say as Allah’s Messenger (Allah bless him and grant him peace) would say: ‘Remove the harm, Lord of men and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind.’” This hadith clearly proves that the ruqyah that is prohibited in the hadith is only the ruqyah of the people of shirk who would seek help from the shaytans and others. As regards to ruqyah in which there is no shirk, it is permissible and is established from the Prophet (Allah bless him and grant him peace) in numerous hadiths. The same is the case with tama’im, which is the plural of tamimah, and these were stones the Arabs would hang on their children, believing that they have efficacy in themselves. Al-Shawkani said while commenting on the hadith of Abu Dawud in Nayl al-Awtar (8:177): “He included these three in [acts of] shirk due to their belief that they have efficacy in themselves.” Ibn ‘Abidin said in Radd al-Muhtar (6:363): “In al-Shalbi [it is narrated from] from Ibn al-Athir: tama’im is the plural of tamimah, and they are stones which the Arabs would hang on their children to protect them from the evil eye in [accordance] with their belief, so Islam abolished it … because they believed that it is the complete treatment and cure, rather they made it an associate [with Allah], because they intended thereby to repel the destinies written for them and sought from other than Allah Most High to repel harm while He [alone] repels [harm].” By this it becomes evident that the tama’im that are prohibited have no relation to ta’widhs that are written containing verses of the Qur’an or some form of dhikr, since that is permissible according to the majority of the jurists of the Ummah. Rather some ‘ulama have recommended them when they are done using the transmitted dhikrs (al-adhkar al-ma’thurah), as al-Shawkani transmitted from them in al-Nayl. And Allah knows best. Takmilah Fath al-Mulhim, Vol 4 pp. 276-8 http://www.deoband.org/2010/05/hadith/hadith-commentary/on-the-permissibility-of-writing-ta‘widhat/

Hazratwala Mawlana Shah Hakeem Muhammad Akhtar Sahib (DB) mentions that Hakeem-ul-Ummat Mujaddid-ul-Millat Hazrat Mawlana Ashraf Ali Thanwi (RA) has mentioned that the difference between a Sinful person that makes the zikr of Allah (a zakir) and the person that is negligent towards the zikr of Allah is that the neglectful sinner is not granted the tawfeeq to make tawbah, whereas when a sin is committed by the sinful zakir, because he previously had noor in his heart, and due to committing a sin, the noor vanishes, he becomes worried, just like when the electricity goes out and a person becomes uneasy. He then calls the powerhouse and requests them to turn on the electricity in his house because he cannot stand the immense heat and the air conditioner and fans are not functioning, and also the contents of his refrigerator will get spoiled. He pleads with the powerhouse to get the electricity back and says that he will be most grateful to them for turning the electricity back on. Similarly, that person who has light in his heart, and the light extinguishes due to sin, his heart becomes dark, and he becomes restless, he will wirelessly contact Allah immediately. He will cry and make tawbah and istighfar. He will say, “O my Lord, please illuminate my heart again, your shameful servant is repenting, beseeching your forgiveness. However, the person that does not remember Allah, upon sinning, is basically piling up darkness upon darkness. His example is like a mechanic that works in a car garage. If a stain were to be put on his clothes, it would not make a difference to him because his clothes are already so stained by grease and oil, or like hitting a cadaver a hundred times would not make a difference to the cadaver since it is already dead and can no longer feel any pain. So the lack of remorse or regret over sin is not a good thing where the person says, “I do not become uncomfortable after sinning, rather I feel just fine.” This is an indication that the heart has died a spiritual death. Shaytan is smacking a person on the head and them not feeling anything is a sign that their heart is spiritually dead, which is a very dangerous condition to be in. - Kaif-e-Ruhani Kaise Hasil Ho? Page 29-30 http://annoor.wordpress.com/

Duaa when Entering the Home One should recite the following Duaa upon entering the home and thereafter make salaam: اللَّهُمَّ إِنِّى أَسْأَلُكَ خَيْرَ الْمَوْلِجِ وَخَيْرَ الْمَخْرَجِ بِسْمِ اللَّهِ وَلَجْنَا وَبِسْمِ اللَّهِ خَرَجْنَا وَعَلَى اللَّهِ رَبِّنَا تَوَكَّلْنَا O Allah I ask You for the blessings of entering the home and the blessings of leaving the home. In the name of Allah Ta’ala we enter, and in the name of Allah Ta’ala we leave, and upon Allah Ta’ala our Lord we place our trust. عن أبى مالك الأشعرى قال قال رسول الله صلى الله عليه وسلم: إذا ولج الرجل فى بيته فليقل اللهم إنى أسألك خير المولج وخير المخرج بسم الله ولجنا وبسم الله خرجنا وعلى الله ربنا توكلنا ثم ليسلم على أهله. (ابو داود رقم 5098) Hadhrat Abu Maalik Ashari (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When one enters his home, he should recite the following duaa and thereafter make salaam to his household اللَّهُمَّ إِنِّى أَسْأَلُكَ خَيْرَ الْمَوْلِجِ وَخَيْرَ الْمَخْرَجِ بِسْمِ اللَّهِ وَلَجْنَا وَبِسْمِ اللَّهِ خَرَجْنَا وَعَلَى اللَّهِ رَبِّنَا تَوَكَّلْنَا

It should be remembered that it is compulsory to write or recite Durud when writing the name of Rasulullaah صلى الله عليه وسلم, or when saying his name. This is greatly emphasized in the Hadith and there are grave warnings for the person who goes against this teaching. Also, it is necessary to write the entire Durud after the name of Rasulullaah صلى الله عليه وسلم. The command of Durud will not be fulfilled by writing (saw) or any other shortened form, nor will a person get reward. يَا رَبِّ صَلِّ وَ سَلَّمِ دَائِمًا اَبَدًا عَلٰى حَبِيْبِكَ خَيْرِ الْخَلْقِ كُلِّهِمْ 1. When passing by a Masjid. 2. When seeing a Masjid. 3. After completing Azaan. 4. On the night of Jumu'ah. 5. On the day of Jumu'ah. 6. On the day of Jumu'ah after Asr. 7. On Monday. 8. In the khutbah of Jumu'a and Eid. 9. During the Takbeeraat of Eid. 10. After the second Takbeer of Janazah Salaah. 11. When placing the deceased into the grave. 12. In the Salaah of Istisqaa-for rain. 13. In the khutbah of Kusoof and Khusoof. 14. When seeing the ka'bah. 15. During Hajj. 16. On Safa and Marwa. 17. When making istilaam of the Hijr e Aswad. 18. At the Multazam. 19. After Zuhr on the day of 'arafah. 20. In Masjid e Khayf. 21. After completing Talbiyah. 22. When seeing Madinah Munawwarah. 23. When visiting the blessed grave. 24. When completing and leaving the visiting of the blessed grave. 25. When witnessing the signs of Madinah Munawwarah. 26. At Badr. 27. At Uhud etc. 28. In all conditions and at every time. 29. In order to be free from something grave. 30. When meeting relatives and those beloved to one. 31. When going to a gathering. 32. When leaving and separating from a gathering. 33. When completing the Qur'aan (at the time of Du'aa). 34. In the Du'aa for memorizing the Qur'aan. 35. When getting up from a gathering. 36. Every time when Allaah is remembered. 37. When beginning every speech. 38. When mentioning and remembering Rasulullaah e. 39. At the time when spreading and teaching knowledge. 40. When delivering a lecture. 41. When reciting Ahadith. 42. When writing a fatwa. 43. When writing the name of Rasulullaah صلى الله عليه وسلم Alislam.co.za

wonderful advice sister! Please do keep posting...jazaakillah

<QUESTION> My father is not Muslim, my parents got separated and then my mother became Muslim. Since then they didn't have contact. May I consider him my mahram? May I take off the hijab in front of him and kiss him? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, You may consider your non-Muslim father as your Mahram, thus uncover (parts of the body that can be exposed in front Mahrams) in front of him. Imam al-Kasani (Allah have mercy on him) states: “A Mahram is one with whom marriage is permanently unlawful… whether this Mahram is a free person or a slave, for slavery is not contrary to close relationship (mahramiyya), and whether he is a Muslim, a non-Muslim or an atheist (mushrik), for a non-Muslim Mahram normally safeguards her, except that he is a fire worshipper, for he considers marriage with her to be permissible.” (Bada’i al-Sana’i, 2/124) However, if there is a fear of temptation (fitna) on either side or you fear that by kissing him, he will have evil thoughts and desires, you must avoid uncovering in front of him and kissing him. The jurists (fuqaha) have stated that, covering becomes necessary even in front of Mahrams if there is a fear of Fitna or desire. Today we live in a time where sexual impropriety is becoming common in non-Muslims, thus one must be careful. If your non-Muslim father is old or you feel that he will have no evil thoughts, then it would be permitted to remove your Hijab in front of him and kiss him. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Q. I have heard that when the rooster crows, it means that angels are around. Is this true? Jazak ALLAH (Query published as received) A. Yes, this is true, it is mentioned in the Hadith and Dua is encouraged during these moments. Sayyiduna Abu Hurayrah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When you hear the crow of the rooster, then take advantage of Allah’s grace and ask Him for the rooster has sighted an angel. And when you hear a donkey bray, ask Allah for protection for it has seen a shaitaan” (Sahih Muslim, Hadith #: 2729) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN)

Question Salam maulana, my wifes had a miscarriage after 10 weeks pregnancy, does she have to pray namaz as she’s bleeding? Jk Answer Walaikumussalam She shudn’t pray for her usual days of haidh, eg 6/7. After that she has to pray even if bleeding continues. This miscarriage is of foetus, the rooh had not been breathed in as yet, thus the bleeding will be classed as haidh. If the baby was over 16 weeks, then rooh would have been breathed in and the baby would have been complete and the bleeding would have been classed as nifaas. The maximum period of nifas is 40 days. Wassalam http://www.tafseer-raheemi.com/q656-bleeding-after-miscarriage-namaz-or-not/

wa'alaykumus salaam yes there is a video link sis

Entering Into Marriage Wthout The First Wife's Knowledge <QUESTION> I am a 25 year old woman. About 2 years ago I entered into a relationship with a married man on the basis that he did not get on with his wife and that the only reason he could not leave her was because he had a child with her meaning that if he left her she would not let him see his child. Since then he has had a second child with his wife, saying that it was a mistake. He has persuaded me to be his second wife which deep down I'm not really happy about but I have come to terms with the situation. However, he has told me that my marriage with him must remain a secret from his wife or else she will leave him and take the kids. He has assured me that he and his wife have no relationship and that he is only in the marriage because of the children. I have no way of finding out whether he is telling the truth. I just have to take his word for it. Will it be a sin on me to marry him without his first wife knowing? Will it be a sin on him to marry a second time without telling his first wife on the basis that if she found out then she will leave and not let him see the kids? If we do get married then is our marriage invalid? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, First and foremost, it is necessary that you stop all kind of informal interaction with this man. It is unlawful and sinful to have an informal relationship with a non-Mahram of the opposite gender; hence you must at once cut off any casual relationship with him. Secondly, it is not a pre-requisite to seek the permission of the first wife in order for a man to marry second time; neither is it necessary for him to inform her. However, what is necessary is that he treats both of his wives in a just and equal manner. Allah Most High says: “If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, three, or four, but if you fear that you shall not be able to deal justly (with them), then only one…(Surah al-Nisa, 3) Thus, if one has to treat both of one’s wives equally and justly, then as a result, he will have to inform his first wife of his second marriage, unless the second wife forgoes her rights of equal treatment. What you really need to do is think deep and hard about the situation. It is generally not advisable for men to marry more than once in our times, because of the harm and wrong that inevitably results, unless there is a genuine need. If you are not happy in being his second wife, then you should not marry him, as that will only bring about harm to you in the future. He says not to inform his first wife because she will leave him and take the children with her, so for how much longer will the situation remain like this? Will you not be able to have a proper marital relationship with him? What will happen when you have children with him? These and other such issues are what you really need to think and ponder over. If you are willing and happy to be his second wife, then strictly speaking, your marriage with him would be valid (provided all the necessary ingredients for a valid marriage are met). However, from a practical and moral perspective, you need to be careful, cautious, and mindful of what the consequences of this will be in the future. You will need to discuss the matter with family and friends, especially those who know him closely. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

<QUESTION> Recently, there was an event held where Muslim men and women were praying together, in the same line. The women were on one side of the line, the men on the other, but without any barrier between them. There just may have been a few feet of empty space between the man on the very right and woman on the very left. What’s the ruling on this? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The general ruling is that women should stand behind men when they are praying together in congregation. Sayyiduna Abu Hurayra (Allah be pleased with him) narrates from the Messenger of Allah (Allah bless him & give him peace) that he said: “The best rows for men are the first rows, and the worst ones are the last ones. The best rows for women are the last ones, and the worst ones for them are the first ones.” (Sahih Muslim, no: 440) Hence, it is stated in the renowned Hanafi Fiqh masterpiece, al-Hidaya: “Men will make their rows first, then children and thereafter women…” (al-Hidaya, 1/124. Also see: Maraqi al-Falah, P: 249, al-Fatawa al-Hindiyya, 1/89 and others) According to the Hanafi School, if a woman was to pray next to a man, the prayer of the man would become invalid, and not the prayer of the woman. However, there are certain conditions in order for the man’s prayer (salat) to become invalid: These conditions are as following: 1) The woman has reached puberty or is close to puberty in such a way that sexual gratification is typically acquired from her. 2) The prayer they are both offering consists of bowing (ruku’) and prostration (sajda), even if one of them may be gesturing. Hence, the funeral prayer of a man will not be invalidated if a woman prays next to him, for it does not consist of a Ruku’ and Sajda. 3) Both the man and woman are offering the same prayer with the same Tahrima. In other words, they are both following the same Imam or the woman is following the man. If they are offering their own individual prayers, the man’s prayer will not become invalid. 4) There is no barrier between the man and woman. However, if there is a barrier between them such as a pillar, then the man’s prayer would not become invalid. This barrier should be, at minimum, the size of the rear of a saddle in length, and to the thickness of a finger. Moreover, empty space is also considered to be a barrier, the minimum of which should be that in which a person is able to stand. Thus, if a man prayed next to a woman without a barrier, but there was enough space between them for another person to stand, then the man’s prayer would not become invalid. 5) The Imam makes the intention of the woman following him, for if the Imam fails to make this intention, her prayer would become invalid rather than the man’s, as the Imam’s intention is a requirement for the correctness of a woman’s prayer. Moreover, the condition is that the Imam makes this intention (of the woman following him) at the time of commencing prayer, thus if a woman came later on and joined in the congregation and the Imam made the intention of her joining him, no one’s prayer would become invalid. 6) The woman is from amongst those whose prayer is considered valid; hence, if an insane woman (majnuna) prayed next to a man, his prayer would not be invalidated. 7) The woman remains praying next to the man for the duration of one complete posture (rukn) of Salat such as the duration in which one can offer a Ruku’ or Sajda. (This is normally estimated to be the duration of reading Subhan Allah thrice). Hence, if a woman remained next to him for a period shorter than this and then left, the man’s prayer would not become invalid. 8) Both the woman and man pray in the same direction, hence if they were facing in different directions, such as when praying in the Ka’ba, then the man’s prayer would not be invalidated. (See: al-Fatawa al-Hindiyya, 1/89 & Radd al-Muhtar, 1/572) The above are eight conditions that need to be found in order for a man’s prayer to become invalid when praying next to a woman. If any one of these conditions is not met, his prayer would not be invalidated. It is important to remember here that there is a slight difference of opinion amongst the classical Hanafi Fuqaha with regards to the actual method of being next to someone of the opposite gender. Is the prayer invalidated with any limb of one’s body being in line with any limb of the other’s body or is the ruling based on the positioning of the feet? Some jurists are of the view that if any limb of the woman is in line with any limb of the man, the man’s prayer would become invalid. Therefore, whilst prostrating, if a woman’s head becomes in line with the feet of the man, his prayer would be invalidated. However, the relied upon opinion and that chosen by Ibn Abidin and others is that the ruling will be based on the feet and in particular the heel. Thus, the man’s prayer would not become invalid, as long as his heel is in front of the woman’s heel. (Radd al-Muhtar, 1/572) Given this difference of opinion, it is best for a spouse, for example, to stand completely behind her husband when praying in congregation. However, their prayer will be valid as long as her feet and heel are behind her husband’s heel. It is also worth remembering here that this above-mentioned ruling applies to all types of women, Mahram and non-Mahram, related or unrelated, provided she has attained puberty or she is close to puberty such that sexual gratification is typically acquired from her. (al-Fatawa al-Hindiyya, 1/89) Based on the above explanation, if men and women were praying together in the same line in a congregation and behind one Imam, then the man who is standing at the end of the men’s line which is connected to the women’s line, his prayer will not be valid, provided all the other above-mentioned conditions are met. Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states in his notes on Imam al-Marghinani’s renowned al-Hidaya: “Marghinani’s statement: “And that there is no barrier” It is regarding this, Imam Abu Yusuf (Allah have mercy on him) said that if men and women prayed together in one line, the prayer of only one man, the one standing between the men’s and women’s line, will become invalid. And this man will be considered a barrier between the other men and women.” (See: al-Hidaya with notes from Imam al-Lakhnawi, 1/125, Indian print) However, this is when all the above-mentioned conditions are found. Hence, if there was a barrier between the men’s and women’s lines which also includes empty space that would be sufficient for a person to stand in, then the man standing at the edge of the row, his prayer will not be invalidated. In conclusion, it is always best for women to stand completely behind men whilst offering prayer jointly, even if the woman is a close family member. If a woman prayed next to a man, the prayer of the man will become invalid. However, in order for the man’s prayer to become invalid, certain necessary conditions have to be found. If any one condition is not met, his prayer would not be invalidated. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Several years ago a Sheik recounted what happened to him after he had moved to London. He often took the bus from his home to the downtown area. Some weeks after he arrived, he had the occasion to ride the same bus. When he sat down, he discovered that the driver had accidentally given him a twenty pence ('tuppence') too much change. As he considered what to do, he thought to himself, you better give the twenty pence back. It would be wrong to keep it. Then he thought, "Oh, forget it, its only tuppence. Who would worry about this little amount? Anyway the bus company already gets too much fare; they will never miss it." Just than the verse of the Qur'an flashed through his mind like a lightning… "O you who believe! Fear Allah and be with those who are truthful." (Qur'an-9:119). When his stop came, the Sheik paused momentarily at the door, then he handed the twenty pence back to the driver and said, "Here, you gave me too much change". The driver with a smile, replied," Aren't you the new Imam in this area? I have been thinking lately about accepting Islam and going to worship at your Mosque. I just wanted to see what you would do, if I gave you too much change." When the Sheik stepped off the bus, his knees became weak and soft, he had to grab the nearest light pole and held on for support, and looked up to the heavens and cried, "Oh Allah, I almost sold You and Islam for twenty pence!" EISLAM

An Imam was teaching a weekend class to teenage boys. He noticed one of his students a Sixteen year old called Naseem looked distracted, he had been like that for several weeks now, In almost every class he would sit day dreaming. So the Imam asked him to stay behind after class. As the class finished and the other students left. The Imam asked " O Naseem I see that your mind has been distracted for several weeks now. Is there anything troubling you?." Naseem shook his head. " There Must be something wrong, Is everything okay at home?" The Imam asked: "Yes everything is fine sir" replied Naseem. "How about school? you are not being bullied are you ? if so I can come and speak to your teachers." Naseem again shook his head." Okay you may leave." said the Imam. That evening the Imam reflected on his conversation with the young man and finally it occurred: " Aha" he said: " The Boy has a Crush on some girl". So the following week the boys were employed in helping clear some land adjacent to the mosque which had been purchased by the worshipers to be used as a car park. All the bushes and brambles were cut down and were set alight . As the boys stood and watched the fire The Imam called over Naseem he said: "O Naseem I know what has been distracting you, You have a crush on some girl". Naseem blushed and did not say anything. " Naseem concentrate on your studies and do not get involved in such things, for it is Haram to engage in such behaviour." "But I love her". replied Naseem The Imam said "you really love her". " Yes" replied Naseem . would you be willing to jump into that fire for her if she asked you?" " No" replied Naseem in astonishment; " So you don't really love her?" Said the Imam " Yes I do" replied Naseem; " Then prove it let me see you place just one finger in the heat of that fire" "No" shouted Naseem clearly frightened by the Imams behaviour. " O Naseem if you are unwilling to place just one finger into this fire of the duniya then how will you cope with the fire of hell? which is far, far worse if she is not worth jumping into this fire, then how can she be worth jumping into the fire of hell ?" If you go down this path it will harm both your Duniyah and Akhira, you will suffer anguish and heartbreak. Naseem it is better to get married, would you like to have a wife who is chaste and modest?", "Yes", replied Naseem: "Then guard your chastity for the sake of Allah and Allah will bless you with a wife who is chaste and pious he will bless you with children who are god fearing and obedient." A few months later Naseem stopped attending classes. One day about ten years later as the Imam was leaving the Masjid, a handsome young man adorned with a beard and white turban. greeted the Imam and Embraced him. The Imam was puzzled he did not recognize this young man what could be his reason for showing such familiarity and affection he thought to himself. " Sir do you recognize me". asked the Youngman; " I do not recognize you my son perhaps you have mistaken me for someone else." " sir you advised me many years ago that before falling into the sin of Zina, I should reflect whether the woman was worth jumping into the fire for, you also told me that if I wished to have a wife who is chaste and pious I should ensure that I guard my own chastity." " Oh yes you must be young Naseem what a wonderful surprise", exclaimed the Imam "Yes I am Naseem , Imam sahib I just happened to be in town on business I thought I would stop by and thank you for the wonderful advice that you gave me as a teenager. Due to it I was prevented from falling into sin, many times I was tempted and by the grace of Allah your words would resonate in my mind, "Is she worth it ? would you be willing to jump into the fire for her?" and " If you wish to have a wife who is chaste then Guard your chastity." Today I am reaping the benefits from the fruits of patience. I have the most wonderful wife and children and there are many other blessings that Allah has bestowed on me.Whilst many of my friends who fell into the sin of zina are today suffering the consequences of what they did." "All Praise is for Allah who allowed my words to penetrate your heart" said the Imam joyfully. Written By Julaybib.(sunniforum.com) Dedicated to Imam Siraj Wahaj who has a way of explaining Islam to the youth that very few can match may Allah protect him and preserve him ameen. when Shaytaan is Whispering in your heart then reflect on these words: " Is she worth a place in the fire?" and " Do you wish to have a chaste wife? If so then guard your Chastity."

As Salaam Alaykum. Shabbir a young student of knowledge had been thinking of ways he could help in the work of dawah whilst at the same time remaining engaged in his studies He finally got a great idea and yet it was so obvious he was amazed he overlooked it, So he went enthusiastically to his teacher Shaykh Saleem to present his idea; " Sir I have been considering as to how I can best help serve the deen, I have come up with an idea. If you let me I would like to transcribe your speeches and post them on the web. Better still I think that we should set up a website, that way we shall be able to benefit countless number of people and perhaps guide them towards the deen." The Shaykh responded; " Oh young man have I not told you not to go near the internet, for within it is a great fitnah. You will end up losing both your deen and your dunya." Shabbir disheartened by the Shaykh's strong reaction replied ; " Sir through the internet we can help spread the deen to thousand's if not millions, I only ask your permission for the sake of serving the deen. I am well aware of many immoral sites being present on the internet. I seek to establish an Islamic website. I do not wish to set up a site for dating or other immoral activities." The Shaykh detecting the young man's disappointment said: " Shabbir I was just about to take my afternoon walk in the park, why don't you join me. and we can discuss this issue further." As they walked through the park Shabbir was thinking of ways in which he could convince the Shaykh about the benefits of modern technology. The Shaykh broke the silence; "Why don't we go over and give our salaams to Tariq" he said: "Whose Tariq ?" enquired Shabbir, as the Shaykh walked briskly in the direction of some oak trees, Shabbir hurriedly chased after him as they got closer to the Oak trees he saw that beneath one of the Large oak trees was a wooden bench on it sat a homeless man holding a bottle of alchohol in his hands. He looked as if he had not had a bath in years, He was wearing jeans that were covered in dirt, and a t shirt that had the remnants of food attached to it. The Shaykh went across and greeted Tariq and offered a few kind words to him. Tariq who was clearly drunk, seemed to be in a world of his own, he slurred as he spoke and very little of what he said could be comprehended, the shaykh promised to make dua for the drunk, and returned to join shabbir. The Shaykh spoke " I see you did not go over to greet Tariq perhaps you think you are superior to him." "Excuse me sir but he is a useless drunk I mean how could anybody become like that, may Allah protect us from such people",replied Shabbir. The Shaykh said;"What If I were to tell you that he was once one of my students, and not just an ordinary student he was perhaps the brightest I ever had." "He used to be a student of religious knowledge" exclaimed shabbir in surprise. "Yes and let me tell you how he reached his present condition. about five years ago he came to me with the exact same proposal that you did today. He wanted to set up an Islamic website to help preach the deen. Normally I would have been quite apprehensive but was no ordinary student, he had an exceptional ability as a preacher. during his free time he would work tirelessly in helping the young men on the streets and many were guided due to his efforts. So anyway he set up a website for Islam and it became very popular attracting, alot of the youth Tariq would sympathetically deal with the problems of the young, and he was admired by many. I would periodically check with him as to how things were going. He would point to me the articles that were being posted on this website by young muslims. After several months I noticed something disturbing everytime I would sit with him. He would show me some articles that were posted on the website, the only problem was that the articles he was so enthusiastically speaking of were being posted by the same person a young muslimah. I told him Tariq my son fear Allah and seek refuge from shaytaan for his whispers are penetrating your heart. Her articles are no better then the rest. It seems to me that the seeds from the disease of zina are growing in your heart. he got extremely angry and accused me of slandering him. I decided to shut down the site to protect the young muslims from his fitnah. Tariq out of anger stopped attending my weekly study circles. I saw him some months later in the street he had shaved of his beard. He was now dressed in Jeans and other designer wear. zina had firmly been planted in his heart. He left his wife for another woman some months later the woman left him along with all his savings. He ended up heavily in debt and ended up living on the streets. Thus you see his condition today. So Shabbir I hope you will now understand my reasons for refusing your request. So my son never consider your self immune to this disease, protect your Imaan and engage in your studies. Also you have to remember that Shaytaan has very subtle ways in corrupting the heart and planting the seeds of desire within it. In the real world the muslim might take strict measures in keeping his interaction with the opposite gender to a minimum. On the internet and especially it being an islamic site. He may become lax, the shaytaan will then play tricks with his mind. He may come across someone on the internet who is a complete opposite in manner and speech to his wife for example, he might find the persons personality attractive, he will start harboring thoughts about that person. Pretty soon if he does not control them, then his desires will be awakened and he will seek to satisfy them by the means of an illicit relationship." So Shabbir seek refuge with Allah and stay away from such things." Story written By Julaybib. (sunniforum.com) Inspired by a talk of Shaykh Kamaluddin Ahmed (db). Called Shaytans temptation of the Youth. and an article I read on this exact issue, a real life story of a sister whose religious husband had started participating in Islamic forums to do dawah work and he ended up falling prey to the whisperings of shaytaan, and becoming heedless. May Allah protect us all from falling into such heedlessness

Mothers Day Composed by Maulana Bilal We live in a world full of people struggling to improve their lifestyle. A world filled with greed, selfishness, and conceit, where every man is more than willing to give up all his values, faith, family and friends to acquire wealth. We find ourselves lost and stuck in the midst of people unable to comprehend death let alone life after death. To whom success is that of this world, where there is no creator to answer to nor lifestyle to adopt. A life similar to that of a dark road leading nowhere. Allah (SWT) has blessed us with the light of iman and the lifestyle of Rasulullah sallahu alaihi wasallam as the road to success. A life of tranquility, simplicity and preparation for the never-ending life. In spite of our beliefs we fall prey to the culture and ways of those around us. Regardless of our resistance and our limited interaction with non-muslims, we find ourselves tightly grasped within the environment they have created. Watching their shows, listening to their stations, reading their newspapers, going to their stores are all means of inclination. Eventually their concerns, problems, occasions and celebration become ours. Mothers Day for instance is a celebration founded by a woman in America in 1914 and is now celebrated worldwide in different ways. In some countries children purchase gifts for their mothers while in others vice versa. Festivals are held, family dinners are arranged, all for the sake of appreciating mothers. Stores begin selling cards, flowers and gifts. Commercials are played on television and radio. Advertisements are displayed on newspaper and billboards. Sales and discounts are found in stores. People who have walked out on their parents when they were young and dropped them in old folks home when they were old, utilize this annual opportunity to compensate for all the wrong they did to her. Unfortunately we are inspired by this spirit and want to adopt it as well. On the other hand we have the beautiful teachings of our Prophet sallahu alaihi wasallam brought to us not in the twentieth century but fourteen hundred years ago. We learn that everyday is mothers day and that our success and “our entry into paradise lies at our mothers feet” (i.e. in her obedience): as mentioned by our dear prophet sallahu alaihi wasallam. (sahih muslim) Even Allah (SWT) speaks very highly of parents and their status in the ayat below: “And your lord has decreed that you worship none but him. And be dutiful to your parents. If one or both of them attain old age in your life, say not to them a word of disrespect nor shout at them but address them with terms of honour” (surah 17:23) We need to realize how much our parents (especially our mother) went through to bring us up. Unfortunately we are easily angered by their questions and frustrated at their comments. How sad it is that parents can repeat themselves over and over again to answer the questions of their young ones but yet when the parents become aged these same children of theirs whom they sacrificed everything for, can not tolerate repeating themselves even once at the parents request. How will we face the questions asked by Allah (SWT) on the day of judgment in regards to the treatment of our parents. In one hadith we learn that “a person who disrespects his parents Allah (SWT) begins punishing him in this very world” (mishkat). Another hadith informs us of “the prophet’s curse being upon someone who had the opportunity to serve his mother in her old age but did not take advantage of it” (mishkat). On the other hand we are told that simple things like smiling at ones parents can be an act of worship and “for every glance of mercy a person makes towards his parents he receives the reward of an accepted hajj”. Someone asked even if he looks at them a hundred times a day? Rasulullah sallahu alaihi wasallam replied in the affirmative (mishkat). In conclusion, Allah (SWT) has blessed us with the best of all religions and with a complete lifestyle which does not need any addition or subtraction. A person gifted with this pattern of life does not need to adopt any other culture of any type. May Allah (SWT) save us from any type of punishment and give us all the opportunity to serve our parents while we can. Ameen. http://www.muftisays.com/viewarticle.php?article=mothersday

Question Are Muslims allowed to celebrate Mothers day and Fathers day? please explain Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Islam does not recognize the concept of Father’s Day and Mother’s Day. In fact, to single out just one day of the year to honour our fathers and mothers is an embarrassment and humiliation to our parents. Every single moment of our lives is for our fathers and our mothers. Shariah has placed much emphasis on the rights of parents. Mother’s Day celebration started after the civil war in the United States in the 1860s, by Ann Reeves Jarvis. Her intention was to reconcile the differences between the mothers of the Confederate and the Union Soldiers of West Virginia. This effort was again re-established by Julia Ward Howe in 1870. The businessmen saw this as an opportunity to increase their profit margins and so gave it their support. In 1908 with the effort of Anna Jarvis, the daughter of Ann Jarvis, Mother’s Day was acknowledged as a commercial holiday. Subsequently, Father’s Day was commenced in 1909 by Sonora Smart Dodd whose mother had passed away. She along with her other five brothers and sisters were raised by her father and her intention was to honour him for his effort in raising his six children by himself. Over time Mother’s Day and Father’s Day were cemented in the hearts of the people and became holidays. It is conclusive from the above that these holidays are not religious in nature. They were instituted by Americans who were trying to bring peace amongst each other after the civil war. Islam places strong emphasis on enjoining family ties. There should be respect amongst family members all the time and no one day is needed to be singled out for this. Non-Muslims at times may do things that seem appealing. Muslim should not be caught up in the celebrations and traditions of non-Muslims. Allah Subhana Wa Ta’ala Says: And your Lord has decreed that you worship none but Him and do good to parents (Quran 17:23). On another occasion, Allah Subhana Wa Ta’ala, says أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ}} (Be grateful to Me and to your parents 31:14) It is reported in Sahih Muslim on the authority of Abdullah Ibn Umar Radiyallahu Anhu that a man whose parents were alive came to Rasulullah Sallallahu Alaihi Wasalam seeking permission to go in Jihad. The Messenger of Allah Sallallahu Alaihi Wasalam told him to carry out jihad in the service of his parents.<!--[if !supportFootnotes]-->[1]<!--[endif]--> It is evident from the above that one should continuously be in the service of their parents even if they are non-Muslims.<!--[if !supportFootnotes]-->[2]<!--[endif]--> In Sahih Al-Bukhari it is reported on the authority of Abdulillah Ibn Umar that Rasulullah Sallallahu Alaihi Wasalam said that the noblest thing that a child can do for a father after his death is to treat his friends well. Rasulullah Sallallahu Alaihi Wasalam says that Jannat lies at the feet of the mother, such that one is not even allowed to go in search of Deeni Knowledge without the permission of his mother.<!--[if !supportFootnotes]-->[3]<!--[endif]--> It is mentioned in one hadith that four times a man asked Rasulullah Sallallahu Alaihi Wasalam who was more deserving of his companionship. On the first three occassions Rasulullah Sallallahu Alaihi Wasalam says your mother was more deserving. Then on the fourth occasion he Sallallahu Alaihi Wasalam said thereafter your father.<!--[if !supportFootnotes]-->[4]<!--[endif]--> These are just a few of the occasions on which the importance of the parents are being highlighted, to show that at all times parents should be honoured. And Allah Ta’āla Knows Best Mawlana Saeed Ahmed Golaub Westmoreland, Jamaica, West Indies Student Darul Iftaa Checked and Approved Mufti Ebrahim Desai daruliftaa.net

Major Dutch islamophobe accepts Islam In Holland, a major islamophobic political and social activist, former member of parliament from a right-wing party, Arnoud van Doorn accepted Islam. The former islamophobe announced his decision to accept Islam on his Twitter profile. He says it is a new beginning of his life and published the declaration of Shahada (the words on monotheism to become a Muslim) in Arabic. At first, other users took the news as a joke. After all, an active supporter of a notorious Dutch hater of Islam, Wilders, has repeatedly approved islamophobic statements and public actions, and personally participated in them. But van Doorn, who now serves as a regional adviser at the City Hall in The Hague, personally confirmed his decision to practice Islam in an official letter to the city Mayor. Most recently, the politician filed a formal application to the mayor of the city to allow him to perform prayers obligatory for Muslims during his working hours. The information on conversion of van Doorn to Islam was confirmed on the official website of the mosque Al-Yaqeen in The Hague. "We wish brother Arnoud a good new life as a Muslim and a lot of strength with the acquisition of knowledge", the website says. After accepting Islam, van Doorn gave an exclusive interview to Qatari English-language TV channel Al Jazeera, the text of which he published on his Twitter page: Al Jazeera: What would you say to the people who are sceptic towards your conversion into the Islam? Van Doorn: I can understand that people are sceptic, especially since it is unexpected for many of them. In my own close circle people have known that I have been actively researching the Koran, Hadith, Sunnah and other writings for almost a year now. In addition, I have had numerous conversations with Muslims about the religion. This is a very big decision, which I have not taken lightly. Al Jazeera: How did you get in touch with the Islam? Van Doorn: I have heard many negative stories about the Islam, but I am not a person who follows opinions of others without doing my own research and forming my own opinion. Therefore, I have actually started to deepen my knowledge of the Islam out of curiosity. My colleague Aboe Khoulani from the City Council in The Hague has brought me further into contact with the as-Soennah mosque, which has guided me even further. There, I have been received very warmly and very positively. Al Jazeera: In hindsight, do you have regrets of joining the PVV (Freedom Party)? Van Doorn: I have learned that every experience in life has a purpose. However, with the knowledge I have today, I would have undoubtedly made a different choice. Al Jazeera: Which reactions have you received regarding your conversion? Van Doorn: According to some people I am a traitor, but according to most others I have actually made a very good decision. The reactions are generally positive though. And I also receive quite some support via twitter. It feels good that people who do not know me personally have understanding of my situation and support me in my choice. Al Jazeera: Is there anything else you would like to state? Van Doorn: I have made mistakes in life as many others. From these mistakes I have learned a lot. And by my conversion into the Islam I have the feeling that I finally found my path. I realize that this is a new start and that I still have much to learn as well. The expectation is that I will continue to face much resistance, also from certain government institutions. I have all faith in Allah to support me and to guide me through these moments. Department of Monitoring Kavkaz Center

This refers to the conditions and places in which it is proven to recite Durud, as well as those places and conditions that carry reward and virtue and will serve as a means of blessings and benefits in this world and in the Aakhirah. These places have been proven as discussed in great detail by Shams ud Deen Ibn Qayyim Jauziyyah in Jilaa ul Afhaam, Muhaddith Siddique Hasan Khan Bhopali in Nuzul ul Abraar min Al Ad'iyah wal Adhkaar and Shams ud Deen Sakhaawi in Al Qawl ul Badee fi as Salaat ala al Habeeb ash Shafee'. It is sufficient to recite Durud at these times and places, whether it be short or lengthy. After completing wudhoo. After performing Tayammum. After Ghusl, whether it be a Ghusl of Jnaabat or a Ghusl after Haydh and Nifaas. In Salaat (the final sitting). When writing a bequest. At the time of the nikah khutbah. At the start of the day, i.e. in the morning. At the end of the day, i.e. in the evening. At the time of sleeping. When travelling. When boarding the conveyance. Then leaving the marketplace. When invited for meals (when sitting at the food cloth). When entering the home. When beginning a letter or journal. After reciting tasmiyah. At the time of sorrow, grief, worry and calamity. When experiencing straitened conditions and poverty. At the time of need and want. When drowning. At the time of a plague, or when a fatal sickness spreads. At the beginning, in the middle and at the end of du'aa. When there is ringing in the ears. When the hands and feet become numb. When sneezing. When forgetting the place of something one has placed in a particular place. When eating radish. When a donkey brays. When repenting from a sin. When making Du'aa after Salaat ul Haajah. After tashahhud. After completing Salaah. When the Jama'ah gets ready for Salaah. After Fajr Salaah. After completing Maghrib Salaah. After Qunut. When waking for tahajjud Salaah. After completing tahajjud Salaah. When entering the Masjid. When leaving the Masjid. Alislam.co.za

Question: Recently I have noticed that my menstrual cycle has become longer than the normal 8 to 9 days which it lasted. Now, my regular cycle has moved from 9 days to 10 or 11 days. But according to the Hanafi rule, I must begin to pray on my 11th day. However, if I know that this is part of my cycle, can I not take a dispensation on the issue? Answer: Assalamu alaykum Menstruation is the monthly discharge of blood that lasts from three to ten days. Any blood released for less than three days or beyond ten days is not considered menstruation [Maraqi al-Falah]. The fact that you consider it menstrual blood is not legally relevant. Its exceeding ten days means that it can not be considered as such. Rather it will be considered abnormal uterine bleeding (istihada) so after the tenth day one must perform a ritual bath and start praying. In addition, as the bleeding has exceeded ten days one must rely on one’s previous menstrual period (‘aada) to ascertain how many days of the bleeding are to be considered menstruation. So for example if one’s last menstrual period was 9 days and then the next one was 11 days, one would perform a ghusl and start praying on the tenth day and one would make up one day of prayers as the menstruation will be seen to have ended on the 9th day and the tenth will be considered abnormal uterine bleeding (istihada). There is no difficulty or hardship in this. It is purely submission. Sohail Hanif http://spa.qibla.com/issue_view.asp?HD=1&ID=3031&CATE=132

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Call towards the path of your Rabb with wisdom and good admonition. (16:125) This is the order of Allāh ta‘ālā to every believer. Rasūlullāh sallallāhu ‘alayhi wasallam spent his entire life calling towards the Path of Allāh ta‘ālā with the concern that every single human being should be saved from the fire of Jahannam and granted entry into Jannah. Out of this concern, he continuously instructed and taught people to do good and refrain from evil. As followers of Rasūlullāh sallallāhu ‘alayhi wasallam, we also need to adopt this concern for our Muslim brothers and sisters and our fellow human beings. We should ask ourselves: “How can I help others to follow the Straight Path, reach Allāh ta‘ālā, acquire entry into Jannah and secure refuge from the Fire of Jahannam?” Be a Mirror Rasūlullāh sallallāhu ‘alayhi wasallam has said: A believer is a mirror for [another] believer. (Abū Dāwūd) When you stand in front of a mirror it shows your physical appearance. It reveals what is good about the way you look as well as any defects you may have. In this hadīth, Rasūlullāh sallallāhu ‘alayhi wasallam instructs every believer to be like a mirror for other believers. A number of important points can be derived from this hadīth: 1. If you witness another believer behaving incorrectly, you should inform him, for you are a mirror for him and a mirror points out the defects of the one who stands in front of it. However, a mirror reveals the faults very quietly, without bringing disgrace; you should do the same too. 2. A mirror does not only reveal physical defects but also physical beauty. Similarly, when advising a fellow believer, you should highlight his mistakes in the overall context of his good attributes, an approach that is more palatable to the one being advised and less likely to breed resentment. Take the example of someone who performs sajdah in a manner contrary to the Sunnah: inform him of his mistake after commending him on the correctness of the rest of his salāh. 3. Just as you are a mirror for other believers, every other believer is also a mirror for you. So every Muslim is simultaneously a mirror and a person standing in front of a mirror; an advisor and one who is advised. 4. If a mirror reveals a defect in your appearance, you may be upset but you will not feel resentment or anger towards the mirror. Similarly, when another Muslim adopts the role of a mirror and advises you of something you are doing wrong, you should not get offended. Why should we take offence when someone points out a shortcoming in us that, if left unattended would make us unsuccessful at the time of death, in the grave and on the Day of Qiyāmah? Instead, we should be happy. In fact, it is only those who have love and concern for us that will go to the trouble of informing us of our shortcomings. The Sharī‘ah commands us to point out the mistakes of a fellow brother in a polite manner, tactfully, with wisdom and concern. However, even if someone were to point out a fault impolitely, we should still not take offence and still be happy that he helped save us from harm in the hereafter. If we were walking along a path and about to fall into a hole and someone shouted in an impolite way for us to stop, we would thank him and be grateful and indebted to him for saving us, despite his manner. Shaykh Qārī Siddīq Bandwi rahimahullāh was a great scholar and a very pious saint. He treated me with a lot of love and affection and I had the privilege of accompanying him when he was here on his one and only visit to the UK, during the latter days of his life. In a talk in Walsall he said: “Assume you have two doors to your house, one at the front and one at the back, and you only ever use the front door. One day, your neighbour is in his garden when he notices a huge crack in the back wall of your house. He then knocks on your door and tells you about the structural damage to your house, and advises you to tend to it without delay. Will you feel happy he told you or unhappy? Will you feel indebted to him or not?” We all answered that we would be happy and indebted to him. The Shaykh continued: “If someone sees a structural problem in our spiritual and religious ‘building’, and says e.g. that ghībah is harām and will bring our spiritual structure down, why do we feel offended?” Concern for Self-Rectification Our mashāyikh have mentioned that while being concerned for the spiritual wellbeing of others, we should always be concerned about our self-rectification too. A person who is particular about his appearance will often be seen standing before a mirror. Those who are concerned about their spiritual rectification and purifying themselves from any religious mistakes will also be seen ‘standing before the mirror’ by asking their friends to point out any shortcomings and highlight any room for rectification they see. The fact is, at times we cannot see our own faults and it takes someone else to point them out to us. ‘Umar al-Fārūq radhiyallāhu ‘anhu had great concern for his self-rectification, despite his eminent status and despite having been given the glad tidings of Jannah by Rasūlullāh sallallāhu ‘alayhi wasallam on numerous occasions. A question he once asked Hudhayfah ibn Yamān radhiyallāhu ‘anhu reflects this concern. Hudhayfah radhiyallāhu ‘anhu was known as Sāhibu Sirri Rasūlillāh sallallāhu ‘alayhi wasallam, i.e. one to whom Rasūlullāh confided certain information that no one else knew. One such piece of information was the names of those among the Muslims who were actually hypocrites. ‘Umar radhiyallāhu ‘anhu, concerned about his own standing in the eyes of Allāh ta‘ālā, once asked whether his own name was among the list of hypocrites, upon which Ḥudhayfah radhiyallāhu ‘anhu assured him it was not. Four Ways to Self-Rectification Our mashāyikh have explained that there are four ways through which a person can rectify himself: 1. The best way, is to find a shaykh. Hand yourself over to him and give him full liberty to carry out your spiritual rectification in the way he sees fit. Normally, complete rectification is not possible without the guidance of a shaykh. However, until you find a shaykh, adopt one of the following three methods (these methods are also beneficial for those who have a shaykh): 2. When you see someone doing something wrong, reflect immediately on your own life and question yourself whether you are free of that shortcoming or not. 3. Keep your ears open to what your enemies say about you. It is part of life that people have enemies, those who dislike them and talk about them. You should reflect on the faults they perceive in you, and if those faults truly exist, they should be rectified. 4. Tell your friends to act as mirrors and notify you of any faults they see in you. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=162:live-like-a-mirror&catid=16&Itemid=106

Question Can we use Google and Youtube now? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Google is a search engine that indexes web pages so that the user can search for and seek the information they desire through the use of keywords. YouTube is a video sharing website on which users can upload, view and share videos. The use of these websites is similar to the use of a car; they can be both beneficial and detrimental depending on what one uses them for. If a person navigates and goes to impermissible places (websites) and views impermissible and illicit material (pornography, music, movies, interaction with the opposite gender etc.) then using websites such as Google and YouTube will be impermissible. However if a person uses these websites for beneficial and educational purposes; to listen to Quran, read literature, listen to speeches etc. then using these websites will be permissible. If one fears that one will not be able to refrain from browsing impermissible content and material; even if the purpose of using the internet is permissible; he should refrain from browsing the internet altogether. And Allah Ta’āla Knows Best Saanwal ibn Muhammad, Student Darul Iftaa UK Checked and Approved by, Mufti Ebrahim Desai Saheb http://www.askimam.org/public/question_detail/24513

Q. If a woman has to use a vaginal inserting cream twice a day, does she need to take ghusl everytime she uses the cream? (Query published as received) A. Ghusl will not be necessary. If she is in the state of Wudhu, her Wudhu will break. If she is fasting, the fast will break by inserting the cream. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians