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1- Muharram Muharram & Aashura Muharram, Karbalah & Aashura Additional spending on the day of Aashura Muharram - Reflect, Resolve and Reclaim!

Taken from "Etiquettes of Social Life" by Shaykh Ashraf Ali Thanvi (rahimahullah) PDF

True Appreciation of Rajab By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh With the advent of Rajab, the seventh month of the Islamic calendar, Muslims remember the great miracle of the Beloved Nabī of Allāh ta‘ālā, the Mi‘rāj, which is commonly believed to have taken place in this month. During this miracle, Rasūlullāh sallallāhu ‘alayhi wasallam travelled with his body and soul from Makkah Mukarramah to Baytul-Maqdis, and from there to the seven heavens and beyond and returned all in a split second. The first part of the journey, from Makkah Mukarramah to Al-Masjidul-Aqsā, is called the Isrā and is mentioned in the Glorious Qur’ān. The second part of the journey, from Al-Masjidul-Aqsā to the heavens and beyond, is known as the Mi‘rāj. The great Mufassir ‘Allāmah Ibn Kathīr rahimahullāh has enumerated twenty-five Sahābah radhiyallāhu ‘anhum who have narrated this second part of the journey from Rasūlullāh sallallāhu ‘alayhi wasallam. With regards to Mi‘rāj and the month of Rajab, let us keep the following points in mind: • Auspicious nights such as Laylatul-Qadr, Laylatul-Barā’ah and Laylatul-Jumu‘ah are full of virtue and blessing, but the difference between them and the night of Mi‘rāj is that this night was prominent in blessings only on the particular night when Nabī sallallāhu ‘alayhi wasallam made this blessed journey. The blessedness and prominence does not return every year. Therefore, to make special arrangements of any sort or to engage in ‘ibādah during this night, assuming it to be blessed, is baseless. There is no record of Rasūlullāh sallallāhu ‘alayhi wasallam or the Sahābah radhiyallāhu ‘anhum celebrating the night of Mi‘rāj. • This great miracle is commonly believed to have taken place on the 27th night of the Islamic month of Rajab. However, the ‘Ulamā hold differing opinions about the exact date. Hāfiz Ibn Hajar Al-‘Asqalānī rahimahullāh, the commentator of Sahīhul-Bukhārī, has quoted more than ten different opinions for the possible date of Mi‘rāj. If this night was meant to be observed and spent in ‘ibādah, there would have been no difference amongst the Sahābah radhiyallāhu ‘anhum, for their ‘ibādah would have clearly defined the time of occurrence. • The incident of Mi‘rāj is truly an extraordinary event and a blessing not bestowed upon any other prophet, angel or other creation of Allāh ta‘ālā, neither before nor after. The correct way of truly celebrating and appreciating this great event is to remember the very precious gift that Allāh ta‘ālā sent for us on that night i.e. salāh. The performance of the five daily salāh is the Mi‘rāj for the believers, as through ṣalāh they receive the honour of conversing with Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam said: Allāh ta‘ālā says in a Al-Hadīthul-Qudsī: By understanding the position of salāh in Islām, one can conclude that only that person who values the gift of Mi‘rāj can truly claim to have understood Mi‘rāj. When the month of Rajab would arrive, Rasūlullāh sallallāhu ‘alayhi wasallam used to make the following du‘ā: Allāhumma barik lana fī rajabin wa sha'bān, wa balighnā Ramadān. O Allāh! Grant us barakah in the months of Rajab and Sha‘bān and make us reach the month of Ramadān. (Al-Mu‘jamul-Awsat) Therefore, it is desirable to recite this du‘ā on the advent of Rajab. Upon the commencement of Rajab, everyone should focus their attention on making preparations for the blessed month of Ramadān. This preparation is a spiritual one and entails fulfilling one’s duties to Allāh ta‘ālā, especially in areas where one is lacking. Preparing for Ramadān from the month of Rajab is just like getting into a car and putting it in first gear. Begin to observe the compulsory and obligatory acts from now so that by the time Ramadān sets in, you are in fifth gear practising many optional acts of worship as well. May Allāh ta‘ālā give us the tawfīq to practise upon His entire Dīn according to the teachings of our Beloved Nabī sallallāhu ‘alayhi wasallam, and may He enable us to start making preparations for the month of Ramadān from now. Āmīn. Extracted from 'Inspirations' (Part 1) © Islāmic Da'wah Academy

The Basis and Objective of Unity Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: Allah Ta‘ala says in the Qur’aan Majeed: وَ اعۡتَصِمُوۡا بِحَبۡلِ اللّٰهِ جَمِیۡعًا وَّلاَ تَفَرَّقُوۡا Hold firmly to the rope of Allah all together and do not be divided. (Surah Aal-e-Imraan v. 103) The benefit of unity mentioned in this verse will not be acquired by merely bringing people together. Rather, the benefit of unity will be acquired through bringing people together and uniting them upon the rope of Allah (i.e. uniting them upon practising true deen). Hence, it is a futile exercise to try and bring people together merely for the sake of unity (when their deeni views and objectives are poles apart). Instead, the purpose of unity is to unite people upon the truth, and this is what is being referred to by “Hold firmly to the rope of Allah all together and do not be divided” mentioned in this verse of the Qur’aan Majeed. In other words, the first step towards achieving unity is to determine which group is upon haq (the truth) and which group is upon baatil (falsehood). (Thereafter, both groups should be dealt with correctly.) The group that is upon baatil should be invited towards the haq, and the group that is upon haq should not be criticized or condemned in any way. (When this is the approach adopted, then unity will be achieved.) Hence, we understand that this verse refers to a specific type of unity and not general unity by merely bringing people together without the correct deeni objective being achieved, merely for the sake of unity. (Malfoozaat Hakeemul Ummat 14/56)

already moved form "Madhabs" to fiqh

Romance in a Marriage Nabi sallallaahu ‘alayhi wasallam said, “The best of you is the one who is best to his wife, and I am the best of you to my wives.” [Ibn Majah] Romance is very much a part of our Deen. Our Nabi sallallaahu ‘alayhi wasallam was extremely loving and romantic as seen in Hadith. ‘A’isha RA said the Prophet took her along with him on one of his journeys. The Prophet instructed his Companions to go on ahead. After they had proceeded some distance, the Prophet asked ‘A’isha if she would like to race him. ‘A’isha gladly accepted and won the race. Years had passed and ‘A’isah again accompanied Prophet Muhammad on a journey. He asked again if she should like to race. Reminding her husband of the race that she once won, she readily accepted his offer. They raced but this time ‘A’isha lost. According to ‘A’isha, this was due to the weight she had gained since the first race. Afterwards, the Prophet, smiling, said: “This is in return for that race.” Aisha RA said that Nabi sallallaahu 'alayhiw asallam used to put his mouth on the place she had drunk from and he would lay his head on her lap and recite the Qur'an even when she was menstruating. He called her by a special name (Humayraa). Many cultural practices extinguish romance i.e. when living with extended family where modesty has to be maintained. However couples can still have excitement by going out, going away, etc. and women can dress in revealing clothes to be visually appealing and attractive in private. The beginning of the relationship is maintained by romantic attraction which ends so one needs to build the relationship on a solid foundation of respect, honesty, loyalty, etc. After the end of this period spouses need to figure out their values and how to live by them. Public display of affection The Prophet sallallaahu ‘alayhi wasallam had fun with his wives however it was not publicly done. Intimacy It is the right on each other to have full and complete fulfilment. Historically and in conservative societies women having this expectation are looked down on. This is not right as women can be very sensual and should be sensual towards their husbands. The husbands are asked to lower their gaze and guard their modesty so women should offer what they desire as they are human and avoiding temptations. This is why there is marriage. Behind closed doors very little is off limit between husband and wife. Few exceptions include when in menstruation/post-natal bleeding and impermissible acts of intimacy. There is a need to talk to professionals about abuse, past trauma, illness, etc. as they can interfere emotionally and physically with intimacy with the spouse Intimacy should not be denied without a valid reason “If a husband calls his wife to his bed and she refuses and causes him to sleep in anger, the angels will curse her till morning.” (Bukhari) “When a man calls his wife for his need, then let her come, even if she is at the oven.” (Tirmidhi)

The Nikah & Waleemah · Nikkah in a Masjid is Sunnah – a Nikah should be publicized so there are no doubts when the couple are seen together. It should not be a secret Nikah. The Prophet sallallaahu ‘alayhi wasallama said, “Announce the marriage.” Source: Ṣaḥīḥ Ibn Ḥibbān 4066 · · Two witnesses necessary · Mehr - is an agreed amount given by the groom to the bride. Woman can forgo it however if agreed than groom has to give it or he will be accountable for it. To avoid conflict the Mahr should be discussed and agreed upon before the Nikah ceremony and bargaining should be avoided. It should not be so high that the groom cannot afford it and not so little that it dishonours the bride. The best Mahr is affordable and easy. The Sunnah is in moderation · Other words used in the Qur’an doe Mahr: ‘attiyah, nihla, hiba · Right of the wife from her husband - Mahr is the right of the wife. It is a gift by which he honours his wife and a means of expressing his seriousness and responsibility as he enters the Nikah. Allah ta’ala says in the Qur’an, And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer [Surah Nisaa: 4] So he should give it willingly and she can forgo it however she cannot be forced to forgo it · Due immediately after nikkah · Amount: Minimum: 10 dirhams-30.618 gr Silver Mehr Fatimi: 1,530 gr Silver – what Ali RA gave to Faatimah RA Mehr Mithl – the amount given to a woman on the bride’s paternal side. Have to consider similarity in age, beauty, virginity, locality, time and wealth Moderation · Mu’ajjal – due immediately after Nikah and Muajjal – delayed. It is a debt to the wife if not pai · Wakeel from the girl’s family Father, brother, uncle – a representative who provides her consent for the groom she has chosen Note: consent of girl necessary. There cannot be a marriage without consent Hadith: Aisha RA reported: I said, “O Messenger of Allah, should women be asked for their consent before marriage?” The Prophet, peace and blessings be upon him, said, “Yes.” I said, “Indeed, sometimes a virgin is too shy to speak when asked.” The Prophet said, “Her silence is her consent.” [Bukhari Muslim] · Khutbah Surah Al Imran: 102 O you who believe! Observe your duty to Allah with right observance, and die not save as those who have surrendered (unto Him) Surah Al Nisa: 1 O mankind! Have fear of your Rabb, the One who created you from a single soul, from that soul He created its mate, and through them He spread countless men and women. Fear Allah, the One in whose name you demand your rights from one another and the ties of relationship; surely Allah is watching you very closely. Surah Al Ahzab: 70-71 O believers! Fear Allah and always say the right thing; He will bless your deeds for you, and forgive your sins. And whoever obeys Allah and His Messenger, has truly achieved a great triumph. *Explanations of these verses from Qur’an class at the end of the document · Acceptance from both sides – involves “Ijaab” (offer) and “Qubool” (acceptance) Note: Both Ijaab and Qubool have to be in an audible manner. Woman cannot be forced. A representative of the bride and two witnesses will ask the bride for her permission. This will be relayed to the Imam during the ceremony. The Imam will ask the groom if he accepts the bride in his Nikah. Once he says “yes, I accept”, the Nikah is complete *It is Mustahab to distribute dates Feeding people - there is no rule in Islam that girl side have to feed people. There should be no pomp and show. There should be no extravagance in the whole procedure or anything Haraam like music, free mixing, etc. Sunnah ways is Simplicity Nabi sallallaahu ‘alayhi wasallam said, “The most blessed marriage (nikah) is the one with the least expenses.” Fatimah RA was sent walking to the house of Ali RA accompanied by Umm Ayman RA after a simple Nikah without any pomp and show Waleemah The Waleemah is Sunnah as a sign of gratitude and pleasure therefore the correct Niyyah should be made of following the Sunnah, inviting and feeding people, making them happy, etc. Correct Niyyah should also be made when inviting people as people often invite others because they feel they have to. There should be no ostentation or in competition with others which is contagious and can lead others to emulate. Waleemah can take place after Khalwah or consummation The best Nikah and Waleemah is that which is simple and affordable without unnecessary delays and the Waleemah is the duty of the husband. The more pomp, show, extravagance, etc. the more the stress, disagreements and arguments. People take out loans in order to cover the costs which makes it even more burdensome. The most blessed marriage is the one which is the least burdensome. The principles of Deen should be kept at all times during the arrangements of the Nikah and Waleemah. A compromise can be made for some customs where parents and other close relatives could be very hurt however there is no compromise of that which is forbidden in the Shari’ah. The pandemic situation shows that extravagance can be avoided and simple Nikahs and Waleemahs can be done. Therefore, even after the pandemic we need to go back to the Sunnah. Starting this journey on the right foot with the right Niyyah and the stamp of Sunnah will bring Barakah in the marriage.

Next stage before agreement is reached After finding a compatible prospective spouse the next steps to take the process forward are; · Research - regarding the family, friend circle, colleagues, etc. through someone trustworthy because some people may have some ulterior motive and not provide correct information. The aim is to find out what reputation the prospective spouse has among people This stage is important and can take time. If found to be incompatible thenit is better not to move forward to the next stage · Exchange bios – if parents cannot be approached directly, tell siblings, aunt/uncle or another elder and thereafter exchange bios. Keep it simple and mention if status of passport/visa is a concern · Ask a Mehram to speak with the person · Arrange a family meeting Seeing each other – is permissible however within limits with mahram present, not alone in a room or going out together to “get to know each other” Questions can be asked. One can ask what one is comfortable with. The purpose is to gauge through the discussion if the same goals are being shared and/or how much Deen orientated the person is. As mentioned before, it is extremely important to keep in mind the principles of Deen while meeting and having the discussions. · Make Istikharah – this is a very important part of the process. Making Istikharah and trusting in Allah ta’ala should lead to contentment of the heart so that if things did not go smoothly or did not work out then one knows it is Khayr from Allah ta’ala. Istikharah Du’a O Allah! I seek goodness from Your Knowledge and with Your Power (and Might) I seek strength, and I ask from You Your Great Blessings, because You have the Power and I do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action ------------ (which I intend to do) is better for my religion and faith, for my life and end [death], for here [in this world] and the hereafter then make it destined for me and make it easy for me and then add blessings in it, for me. O Allah! In Your Knowledge if this action ………is bad for me, bad for my religion and faith, for my life and end [death], for here [in this world] and the hereafter then turn it away from me and turn me away from it and whatever is better for me, ordain [destine] that for me and then make me satisfied with it. A shorter version which can be done at any time, and as often as one wants (though there are recommended numbers) is the following: اللَّهُمَّ خِرْ لِيْ وَاخْتَرْ لِي Allaahumma khirlee wakhtarlee O Allah grant me a choice and choose for me Accept parents and elders’ guidance as they have your best interest at heart Make decision soon and accept outcome · Once proposal accepted, do not delay Nikah and waste time in long engagements (which are not part of Islam). Nikah should be public in a masjid, not secret

What to seek in the prospective spouse Kufu’ – (compatibility) is extremely important in a marriage. There should be compatibility in social standing, lineage, piety, profession, wealth, etc. Nabi sallallaahu ‘alayhi wasallam said, "A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the religious woman (otherwise) you will be a losers." (Bukhari) Wealth – men are Qawwamoon, financially responsible for their families regardless of whether the wife is wealthy or not. The husband needs to therefore stand up to his responsibility. When very wealthy men choose women of opposite financial status, it often causes issues. A wealthy woman marrying a man of opposite financial status can also cause issues. The man should be able to provide for her the same level of comfort her father provided. Therefore, there is nothing wrong in seeking a spouse on the same level of wealth, education, profession, etc. to avoid mismatched expectations. Lineage –was very important to the Arabs and is also very much alive today even in Muslim countries i.e. a spouse cannot be a butcher. Our Nabi sallallaahu ‘alayhi wasallam advised a Sahabi RA to marry a woman who was loving and fertile (as procreation is one of the intentions for a marriage). Now how does a man know if a woman is fertile or not? he will look at her lineage, i.e. other women in her family Lineage is not about the caste system of the Hindus. This is about the values families have which sometimes coincide with Deen and sometimes not and which become an innate part of a person’s nature and temperament. Compatibility in this area is important because when one marries, one will be spending a lot of time with the whole family and not just the spouse. Therefore, family values, attitudes, characteristics, etc. should be considered as this will have a great impact on a relationship. “One who pleases him when he looks at her, obeys him when he requests her, and does not dispute him in herself and her wealth in a way he dislikes.” Beauty – Our Nabi sallallaahu ‘alayhi wasallam said in a Hadith that Allah ta’ala is beautiful and He loves beauty. He made the world beautiful, even deep under the ocean where we are not likely to go and see. We are also attracted to beauty in the opposite gender and it is physical attraction which drives a person to procreate. However, we know beauty fades so this Kufu’ is downplayed and regarded as less important. Religion – The other three traits are to do with the world which will one day vanish. They have no intrinsic value on their own however their importance cannot be dismissed. The words, “Be victorious with the one in religion” shows the importance of seeking Deen in a spouse. It cannot be ignored and should supersede the other three traits. It is not just the external Deen that one should look at, i.e. hijab, beard, etc. but one should also see if the future spouse lives a Taqwa centred life (having God consciousness in every aspect). When a person fears Allah ta’ala, he/she will be fair, kind, compassionate, will fulfil rights and generally be of good character as a spouse and parent. Conclusion There is a lot of wisdom in the four aspects mentioned in this Hadith. Our Nabi sallallaahu ‘alayhi wasallam considered our intrinsic human nature. Therefore, a person should not feel guilty if they find someone unattractive or for considering the wealth aspect. There is nothing wrong if a person said no to a future spouse due to not finding them attractive even if the person was religious. On the other hand, one should not overlook the other three traits and fall for beauty alone. Beauty without Taqwa can lead to arrogance. Apart from what to look for in a spouse mentioned in the Hadith, there are other important aspects one should consider. Age/Height – its importance depends on the person. If a man can respect a woman older than him or taller than him or a woman can respect a man younger than her and shorter than her, then the relationship can work. However, without respect it would be very hard to live with that person. Therefore, one should consider what generates respect or what can potentially take it away. It would be ok for a woman to say no if the man was shorter or younger than her and this would not be looking down at any physical aspect of a person. We have a beautiful example in our Nabi sallallaahu ‘alayhi wasallam marrying Khadeejah RA who was older than him and who gave total respect, love and support to her husband. Culture – Many people say they do not want any cultural baggage in a spouse however this is an extreme view because a person enriched in cultural background is thought of as backward. Culture is not created by people. Allah ta’ala made nations and tribes for a purpose; so that people may recognise/know each other. Allah ta’ala says in Surah Hujuraat (verse 13), O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. If people are of totally different cultures, then compatibility should be considered as families are involved and one should ask one’s self if everyone will get along. Social demands and expectations are something we cannot escape and it is unrealistic to say, “I am strong in Deen and do not want cultural baggage” as it is a bit of a paradox and we should not be negative about other people’s cultures. The important thing is we need to be informed of the other person’s cultural expectations before marrying and know what they are getting into. Different cultural backgrounds can be enriching as it can open up minds however it can require more patience. Character – regarding character a person should look at integrity, generosity, etc. and other praiseworthy characteristics as these will be passed on to the children. As for blameworthy characteristics, lying leads to spouses losing trust which leads to relationships going sour. Madhab – Muslim men can marry Christian or Jewish women because they have influence over how the children are brought up though it is discouraged and even regarded sinful by some Scholars if the men are living in non-Muslim countries where there would be greater danger of safeguarding one’s Imaan. Muslim women can only marry Muslim men therefore, they may have to decide if they wish to marry men form different Madhaahib or choose between Salafism and Deobandism. This can lead to each spouse saying certain things are Bid’ah, Kufr or prohibited according to what they believe. To say, “I don’t care what Madhab the spouse follows” can lead to breakdown in the relationship due to practical implications. It can be difficult when husband and wife follow different Fiqh due to the differences between Madhaahib in everyday rulings i.e. bleeding negates Wudhu in the Hanafi Fiqh and not in the Shafi’ee Fiqh. Touching the opposite gender in the Shafi’ee Fiqh negates Wudhu and not in the Hanafi Fiqh. Then the question will arise regarding which Fiqh the children will follow. Conclusion There are many aspects to consider when choosing a spouse and to seek perfection in every aspect is unrealistic. The reality is that no one is perfect and we also are not perfect. Remember that marriage is two imperfect people working perfectly to make a marriage work Marry for the betterment of Religion When asked what kind of wealth should be acquired, Nabi sallallaahu ‘alayhi wasallam said, “Let one of you acquire a thankful heart, a tongue that remembers Allah and a believing wife who will help him with regard to the Hereafter.” (Ibn Majah) Nabi sallallaahu 'alayhiw asallam said, “Do not marry women for their beauty for it may lead to their doom. Do not marry them for their wealth, for it may lead them to fall into sin. Rather, marry them for their religion. A black slave woman with piercings who is religious is better.” These Hadith show that concentrating on only one aspect of Kufu’ is detrimental. Only Taqwa deserves this space and marrying for the right reasons brings blessings. Beauty is only skin deep. It can be that it is pleasing to the eye but not to the heart. If something of the world is not polished by Deen, it leads to ruin. Without Taqwa, beauty can lead to arrogance and wealth can be a Fitnah and a test. It can therefore be destructive and ruin relationships. A woman should also look for piety, good character and his ability to a maintain family.

Before Nikah True love is in Nikah Nabi sallallaahu 'alayhi wasallam said, “There is nothing like marriage, for two who love one another” (Ibn Majah) This hadith teaches us that there is nothing that creates true and lasting love between two people of the opposite gender, except Nikah. Love outside Nikah will not last in the world and will be a source of anguish in the world and in the Aakhirah. Potential spouses seeing each other Islam commands us to lower our gaze and forbids looking at non-mahram. This is in order to purify people’s souls and protect their honour. There are, however, certain exceptions in which it is permissible to look at a non-mahram woman for reasons of necessity, one of which is in the case of proposing marriage, because it is the basis on which a very important decision affecting a person’s life will be taken. Imaam al-Nawawi (Rahimahullah) said in Rawdat al-Taalibeen wa ‘Umdat al-Mufteen (7, 19-20): “When (a man) wants to marry (a woman), it is preferable (mustahabb) for him to look at her so that he will have no regrets. According to another view, it is not preferable but it is allowed. The first view is correct because of the ahaadeeth, and it is permitted to look repeatedly, with or without her permission. If it is not easy to look at her, he may send a woman to check her out and describe her to him. A woman may also look at a man if she wants to marry him, for she will like in him what he likes in her. What is permissible for him to look at is the face and hands, front and back. He should not look at anything else.” All four schools of thought recommend looking at the prospective spouse even if there are feelings of sexual desire. There should be a sincere Niyyah for marriage and following the Sunnah and keeping in mind the principles of Deen throughout the occasion. The couple cannot sit in Khalwah. If necessary than the door of the room the couple sit should be left open. There should be no touching or revealing of Awrah. She should dress normally and not be dressed up. In the following Hadith the Prophet sallallaahu ‘alayhi wasallam told the Sahabi RA to go and look at the woman as “It is more likely to create love between both of you”. This indicates the importance of internal and external attraction and external attraction is critical in maintaining a relationship between spouses. The eyes are conduits to the heart and as we have learnt, there are neurons involved. Therefore, looking at each other can create love though it is dangerous in another context. Other Hadith regarding looking at prospective spouses: From Abu Hurayrah RA: “I was with the Prophet sallallaahu ‘alayhi wasallam when a man came and told him that he had married a woman of the Ansaar. The Messenger of Allah sallallaahu ‘alayhi wasallam said to him, ‘Have you seen her?’ He said, ‘No.’ He said, ‘Go and look at her, for there is something in the eyes of the Ansaar.” [Muslim] This teaches us that to inform someone of a person’s defect in the process of marriage is not backbiting. From Jaabir ibn ‘Abd-Allah RA: “The Messenger of Allah sallallaahu ‘alayhi wasallam said: ‘If one of you proposes marriage to a woman, if he can look at her to see that which will encourage him to go ahead and marry her, then let him do so.’ I proposed marriage to a young woman, and I used to hide where I could see her, until I saw that which encouraged me to go ahead and marry her, so I did so.’” [Abu Dawood] Looking secretly does not mean looking through a window while the woman may not be dressed appropriately. It refers to looking at her without letting her know when she is outdoors in regular clothing to see how she behaves and interacts. There should be no unnecessary delaying as the Prophet sallallaahu ‘alayhi wasallam said, “If someone approaches you (with a proposal) and his religion (piety) and character is pleasing to you, then get him married. If you do not do so, there will be trials (fitnah) and chaos (fasad) on the earth…” [Tirmidhi] This slide shows the different outcome of following the Islamic model and dating when looking for a spouse. In our age there is so much more than previous times; confusion about person’s gender, premarital cohabitation, children through Zinaa, and improper use of technology and social media. Nowadays the question, “How can I marry someone I don’t know” is very common. Wanting to communicate and meet without chaperones to get to know each other is taken very lightly and unfortunately, in these situations, women are often taken advantage of and left with tarnished reputations and broken hearts. The reality is that one can never know anyone through such meetings. Only Allah ta’ala is the knower of the unseen and Barakah, peace, love mercy and His help will come with following the Islamic model of finding a spouse, i.e. to get information about what common goals can be shared, compatibility, etc. through others and thereafter doing Istikharah and relying on Allah ta’ala for guidance instead of having multiple meetings without a chaperone. The Prophet sallallaahu ‘alayhi wasallam said, “No person (man) should be alone with a woman except when there is a Mahram with her” [Bukhari & Muslim] Everyone has issues in relationships and especially in a marriage. Faults will open up later however by that time Allah ta’ala puts love between spouses and both have heavily invested in the relationship and the relationship will be protected. Success therefore comes only in following the Islamic model of finding a spouse. In any situation, following the principles set out in our Deen keeps a person safe. Whether a matchmaking business is used in the search for a spouse or it is arranged by elder family members, one should ensure that the principles of Deen are not compromised. A man or a woman should not send a direct proposal to the future spouse. It should be done through parents or elders. We have the perfect example in Khadeejah RA who despite being an intelligent, successful and confident woman, sent the proposal of marriage to our Nabi sallallaahu ‘alayhi wasallam through someone else and did not approach him directly though he worked for her. This also shows there is no shame in the proposal coming from the woman. It is culture which puts shame on this however culture can be followed if it is not against Deen. Giving less value to Deen and putting culture above it is not appropriate. Parental blessing is very important so one should ask one’s self why parents are refusing a match. They have experience and wisdom and have our best interests at heart. Their blessings and Du’a seal the Barakah in a marriage. Their advice and arrangements should be valued. We should not trust our instinct alone as our emotions can blind us to the practicalities of life. However, if parents are being unfairly stubborn where they have set a goal for their child to marry a particular type of person or if they have cultural bias where they do not consider anyone outside their home towns or overlook the Deen of a person in favour of culture and one fears sin, then one should politely refuse and consult other elders in the family or an Imam. One should not disobey parents but should remember the principle of Deen, “There is no obedience of creation over the obedience of Allah ta’ala” “Arranged” marriages have been given a bad reputation in our age by being given the connotation of “force”. It does not mean force or being coerced. There is no force in marriage in Islam. It is a suggestion which is given consideration with final approval from the person searching a spouse. This system worked well until some years ago after which people refused to consider such suggestions. It would be foolish to reject these proposals outright. They should at least be considered knowing that final approval is theirs. It has been recognised that change is possible once it is understood why a person behaves as he/she does and for us as Muslim women, we know Allah ta’ala has given us the ability to choose who we are because we have been given the ability to change.

Roles & Responsibilites towards each other Both the husband and wife have duties and responsibilities towards each other. Duties of the husband A man asked the Prophet, “What are the right of the woman over her husband?” He said, “That he should feed her as he feeds himself and clothe her as he clothes himself; he should not strike her on the face nor disfigure her, and he should not abandon her except in the house (as a form of discipline).” (Ibn Majah) "The best of you is the best to his wives, and I am the best of you to my wives” (Tirmidhi) It is the husband’s responsibility to provide for his wife – food, clothes and shelter- according to his means even if the wife is rich and has her own money. He must also provide household items and her personal items. It is also his duty to treat her well with justice. Regarding living quarters, he must provide something where she has privacy if the couple are living with others i.e. a room within the house where no one enters Women are made from the Rib The Prophet sallallaahu 'alayhiw asallam said, "Whoever believes in Allah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women." (Bukhari) The ribs play a very important part in our body protecting the vital organs of the body. They are made from bone and cartilage which helps in expanding and detracting during respiration. The characteristics of women are very similar to how the rib is. As women we change roles as we go along i.e. mother, wife, sister, daughter, teacher, etc. We are resilient, flexible and accommodating. We are shock absorbers who help our spouses and children in times of anxiety. Many women are above their heads in stress yet still carry on. Allah ta’ala gives this strength and has made us so we are conducive to who we are in life so this should make us confident however we should seek His help and make Du’a for ease. Men ar Caretakers of women Allah says in Surah NIsaa', verse 34, "Men are overseers over women because Allah has given the one more strength than other, and because men are required to spend their wealth for the maintenance of women" قَوَّام is an intensive form of verb and قائِم is one who is responsible / caretaker of everything. The form قَوَّام is more comprehensive than قائِم. It combines the physical protection and financial maintenance as well as moral responsibility a man has over his family. Therefore, it means men shall take full care of women, mentally, physically and financially regardless of whether he likes it or not. It does not have anything to do with men treating women like they are masters and women are slaves. The standard role of a man regarding women has been mentioned in this verse however we all know women can become queens of their homes too but because Allah ta’ala has given men this responsibility as a primary caretaker of the household, then we need to give respect to that rule. There will be discord when women step into this role as some women (especially as a first born who was given responsibilities) step into this role after marriage. In any organisation or system, big or small, there can be only one Imam. There cannot be two Imams making decisions at the same time. Allah ta’ala, in His infinite wisdom selected men for this responsibility because it is in their natural capability. Women who understand this will be confident of the roles given to men and women by Allah ta’ala as our Deen is designed to make every aspect of our lives successful. Having no rules or boundaries and following the Nafs leads to broken homes. Men also often get frustrated with some of the habits of women especially those related to the monthly cycle of women. Though we are made that way by Allah ta’ala, it does not give us the right to be disrespectful. We should take an account of ourselves and try to be less emotional. Having said that it is not fair of husbands to demand their wives to be less emotional or for their wives to be any particular way because just as a rib cannot bend any further than what Allah ta’ala has designated, women too are created a certain way and cannot be changed further than what Allah ta’ala has designated. Duties of the wife It is Waajib for the wife to be obedient to her husband except when he orders you to disobey Allah as there is no obedience to anyone in the disobedience to Allah. She must guard her chastity and his possessions when he is away She should look after the household duties and children while the husband works. This does not mean she is his slave. She should do it with love to please Allah. Rule regarding housework If the wife comes from a home where they employed someone to cook, clean, etc. then it is Waajib on the husband to employ someone for her to do the housework. If she comes from a home where the women of the house did the housework then he does not have to employ someone for her to do the housework. Respect for the Husband Nabi sallallaahu ‘alayhi wasallam said, “It is not appropriate for anyone to prostrate to anyone else. If it were appropriate for anyone to prostrate to anyone else, I would have instructed the wife to prostrate to her husband, because of the great rights that Allah has given him over her.” Pleasing Husband leads to Jannah “Any woman who passes away and her husband is pleased with her will enter Jannah” (Tirmidhi) “If a woman prays her five prayers, fasts her month of Ramadan, guards her chastity, and obeys her husband, she will enter Paradise from any gate she wishes.” Someone asked, which of women is best? Nabi sallallaahu ‘alayhi wasallam said, “The one who makes (her husband) happy when he looks at her, obeys him when he tells her to do something, and does not disobey him with regard to herself or her wealth in a way that he dislikes.” (Nasai) Allah designated the Roles & Responsibilities Allah ta’ala gives roles to those who are best at them. We as women need to be very content that our role is designed by Allah ta’ala because He is all-Wise and All-Knowing. We should be confident that this is what we need to perfect our Imaan. We are the future of the Ummah and we can change our Ummah with our character. We need to play the roles given to us by Allah ta’ala and Nabi sallallaahu ‘alayhi wasallam and stop being what other people want us to be. Advises for the wife Be loyal Do not be disobedient Dress up/perfume yourself for husband Do not demand clothes, jewellery, etc. especially of he cannot afford it Do not use foul language, anger or remind the husband about favours you may have done or mistakes he may have made Be polite and serve his parents and family – treat them as your own Polygamy It is permissible for a man to have up to four wives however he must treat then with justice and equality in everything. All his wives will have the same rights over him

Benefits of Nikah Allah ta'ala says in Surah Room, verse 21 وَمِنْ ءَايَـٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ And of His signs, another one is that He created for you mates from among yourselves that you may find rest with them, and He planted love and mercy in your hearts; surely there are signs in this for those who think about it. Nikah is a manifestation of the power and might of Allah ta’ala as Allah ta’ala says from among His signs is that He has created wives (أَزْوَاج) for them from among themselves. Therefore, when people marry, the couple are a walking, talking sign of Allah ta’ala and so we should exist as such by presenting to the world a beautiful sign. We would be betraying this verse if we live contrary to this. Three things are mentioned in this verse as a benefit of Nikah, Sukoon (tranquillity), Mawaddah (love) and Rahmah (mercy). These three things can only be found in the sacred bond of Nikah. The lives of two people together without this sacred bond will be void of these three things سُكُون – tranquillity, comes with understanding each other’s rights and responsibilities towards each other. If we proclaim only our rights, it will not lead to Sukoon and instead will lead to fights. مَوَدَّة is intense longing – there are different types of love. The love between spouses is an affectionate, two-sided love with both physical and emotional intimacy. Both love each other and support and look out for each other’s welfare. رَحْمَة is compassion/mercy – love alone cannot be the driving force in a marriage. Certain commentators have mentioned that the word “love” refers specifically to the early stages of a marriage physical love is dominant. With time it diminishes and is replaced by mercy/compassion as the couple age together and care for each other. Therefore, for a successful marriage, both love and mercy are necessary. For a successful marriage, both love and mercy as well as forgiveness are necessary. Allah ta’ala overlooks and forgives our mistakes and give us other chances despite the deficiency in our worship and shortcomings in our deeds. He forgives even when we are not deserving. The spouses should similarly overlook and forgive each other even when not deserving. We expect our spouses to be our dream come true, but how many of us are dream-servants of our Lord? Modern Muslim women complain that the Qur’an is only for men however there are subtle points hidden in the verses. Here Allah ta’ala says He has created wives so that the men may find peace. This shows the power of women as women control whether the home is peaceful or otherwise. She can be a source of peace if she herself is at peace. Women are expressive and their feelings are reflected in the home and with their husbands and children. Therefore, if men wish for their wives to be a source of peace then treating them well will ensure they are at peace which will be reflected in the home. The Prophet sallallaahu ‘alayhi wasallam said, “After fear for Allah, the believer cannot receive a boon greater than a good wife. If he instructs her to do something, she obeys, and she pleases him when he looks at her. If he takes an oath, she aids him to fulfil the oath and, if he has to be out, she takes care of her chastity and his property.” [Mishkat] The Prophet sallallaahu ‘alayhi wasallam said, “No believing man should detest his believing wife. If he dislikes some trait in her, he should then take a liking to another trait.” [Muslim] Spouses are a Garment for each other Allah says in Surah Baqarah, verse 187 هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ - they are as a garment for you, and you are as a garment for them • Garments cover the Satr – similarly the spouses should cover each other’s faults and shortcomings • Garments safeguards against elements – spouses should be a protection for each other in every way; financially, emotionally and intimately. They should be a protection for each other’s Imaan. • Modesty – as garments are a means of modesty (Hayaa), spouses should be a means of protection of chastity • Beauty/Honour – as garments are a means of beatification and honour for a person, spouses should be a source of honour and beauty for each other • Pleasure – as wearing garments bring happiness, spouses should be a source of happiness when they look at each other • Intimacy – garments are closest to a person’s skin so similarly spouses should have a close relationship

Encouragment of Nikah (Marriage) Nikah is extremely important. It is a 24 hour ‘Ibaadah (worship) which includes the mundane and has tremendous potential of reward for both the husband and the wife. It is a Sunnah of all the previous Ambiyaa AS and our Nabi sallallaahu ‘alayhi wasallam who stressed on Nikah and practically showed us by his example (exceptions are ‘Isaa AS who will marry when he returns to earth before the Day of Judgment and Yahya AS) Nikah is part of Sunnah Nabi sallallaahu ‘alayhi wasallam said, “Marriage is part of my sunnah and whoever does not follow my sunnah has nothing to do with me” (Ibn Majah) A group of young men told to marry if they have the means or fast “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one's chastity. Whoever cannot afford it, let him fast, for it will diminish his desire.” (Ibn Majah) Nikah perfects a person's Imaan "Whoever Allah provides witha righteous wife, Allah has assisted him in half of religion. Let him fear Allah regarding the second half" (Bayhaqi) This Hadith is sometimes misinterpreted however Muhadditheen say Nikah is Takmeerul Imaan, it perfects a person’s Imaan. This Hadith highlights the importance of Nikah and the influence it has on a person’s social and spiritual life. Some say Nikah helps allocate a person’s sexual desire in a Halaal way. Imam Ghazali (Rahimahullah) says the sexual organs and the stomach are the most destructive factors to a person’s Imaan. So this desire is curbed with Nikah and the other half, the stomach, can be curbed by eating less. Nikah is not contrary to Taqwa Anas (May Allah be pleased with him) reported: Three men came to the houses of the wives of the Prophet (ﷺ) to inquire about the worship of the Prophet (ﷺ). When they were informed, they considered their worship insignificant and said: "Where are we in comparison with the Prophet (ﷺ) while Allah has forgiven his past sins and future sins". One of them said: "As for me, I shall offer Salat all night long." Another said: "I shall observe Saum (fasting) continuously and shall not break it". Another said: "I shall abstain from women and shall never marry". The Prophet (ﷺ) came to them and said, "Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salat and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me". (Al-Bukhari and Muslim) The concept of marriage is highly emphasised in this Hadith. The Prophet sallallaahu ‘alayhi wasallam removes the false notion that marriage, having children, eating, sleeping, etc. are contrary to Taqwa. Our Deen has made it easy for us to live as Believers 24 hours a day. A person being “not from” our Prophet sallallaahu ‘alayhi wasallam is a very serious matter. It is tantamount to Kufr. Not marrying without a valid reason is going against the Sunnah and detrimental to one’s Imaan. Even worse is to reject the notion of marriage i.e. saying celibacy is better than marriage. Other religions regard celibacy as the highest stage of relationship with Allah ta’ala (priesthood, nuns, monks). It is Allah ta’ala Who has put feelings of desire in humans and He gives a solution for it through marriage. Choosing this option will aid in piety and devotion to Allah ta’ala.

Understanding Relationships & Marriage Notes from course by Zaynab Institute This course is about dealing with and upholding rights of others which is one of the things we will be questioned about. Allah ta’ala is Just and commands His slave to be just "Relationships are often a struggle as everyone is different however everyone is meant to be different" "It is a matter of understanding that difference along with learning how to reduce conflict and how to deal with different types of people and different relationships" INDEX 1. Encouragment to Marry 2. Benefits of Nikah & Spouses are a Garment for each other 3. Roles & Responsibilities towards each other 4. Before Nikah 5. What to seek in a propective spouse 6. Next stage before agreement is reached 7. The Nikah & Waleemah 8. Romance in Marriage 9. Children 10. Other Relationships / Inlaws 11. Equality in Judgment 12. Physiological Differences 13. Marriage is not about demading rights only 14. The Love Languages 15. Different Love Styles 16. Emotional Intelligence in the Seerah 17. The Secure Connector - الْوَاصِلُ 18. Troublespots & Final Advice May Allah ta'ala accept from us

Loans and Debts: The Islamic Perspective By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Taking loans Allāh ta‘ālā has full control over the financial situation of each and every person. Whether a person is well off or struggling to make ends meet, this is all decreed by Allāh ta‘ālā. For those struggling financially, taking a loan is a way of alleviating financial difficulty. However, one should try his utmost to avoid taking loans as they can lead to many ills. This is why Rasūlullāh sallallāhu ‘alayhi wasallam would make the following du‘ā: اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ O Allāh! I seek refuge in You from sins and debt. When Rasūlullāh sallallāhu ‘alayhi wasallam was asked as to why he frequently sought refuge in Allāh ta‘ālā from being in debt, he said, “Indeed, when a person incurs a debt, he will lie when he speaks and he will break promises whenever he makes them.” (Al-Bukhārī, Muslim) It is evident from the hadīth that after taking a loan, if a person is unable to repay on time, he will resort to lying and breaking promises. As loans are often taken from family and friends, if there are delays in repaying or fulfilling promises, it will eventually lead to disputes that will destroy family ties and friendships. This point is captured in an Arabic saying: الْقَرْضُ مِقْرَاضُ الْمَحَبَّةِ Loans are the scissors of love. Therefore, one should always try to avoid taking loans. However, our Dīn has made taking loans permissible for situations when one has no other choice. If one has to resort to taking loans they should keep the following points in mind: • The option of taking a loan is only for those who are in dire need. It is not appropriate for a person to take a loan just to fulfil one’s desires, for example spending on holidays, expensive cars and unnecessary house extensions. • The loan arrangements should be in complete conformity with the rules and injunctions of Dīn. Loans should not be taken from interest-based sources nor have impermissible conditions. • One should have a genuine and sincere intention to repay the loan as the assistance of Allāh ta‘ālā will be with him. Rasūlullāh sallallāhu ‘alayhi wasallam has said: One who takes the money of people with the intention of repaying it, Allāh ta‘ālā will repay it on his behalf. (Al-Bukhārī) This means that Allāh ta‘ālā will create the means and grant barakah in his sustenance, to enable him to repay the debt. • One should make every effort to repay the loan on time. If one is unable to do so, the creditor should be informed and a polite request made for extra time. • One should refrain from unnecessary spending whilst being in debt, as this will result in delays in repaying the loan. • One should make a record of the loan, whether it is large or small, so that the loan and its amount are not forgotten. This will save disputes in the future. • If one has not paid off a loan before his death then he should make a provision in his will for its repayment. If he passes away without paying off the loan or making a bequest, he will be questioned in the Court of Allāh ta‘ālā. Granting loans Those who have the means should support those who are in need by giving loans. Allāh ta‘ālā grants extra wealth to people so they can help others who are in need. Therefore, those who have been blessed with more than their needs should spend as much as possible in good causes; one such good cause is giving loans. Rasūlullāh sallallāhu ‘alayhi wasallam said: “On the night of Mi‘rāj, I saw written on the door of Jannah, ‘(The reward of) Sadaqah is ten times and (the reward of giving a loan) is eighteen times.’ I asked, ‘O Jibra’īl! Why is giving a loan better than sadaqah?’ He said, ‘Because the beggar may ask and already have, whilst the one asking for a loan only asks when in need.’” (Ibn Mājah) After giving a loan, if a situation arises where the debtor is finding it difficult to repay on time, the creditor should extend the time for repayment. Allāh ta‘ālā says: Even better than extending the time, is waiving the repayment of the loan. If the loan is of such an amount that waiving it completely will not bring any difficulty upon the lender, then it is better to do so. Allāh ta‘ālā says: And for those who forgive others and waive their debts, Allāh ta‘ālā will definitely be merciful towards them on the Day of Qiyāmah. Rasūlullāh sallallāhu ‘alayhi wasallam has said: Allāh will grant a place in His shade to that person who grants respite to a poor person (in the repayment of a debt) or cancels the debt (partly or altogether). (Muslim) Managing expenditure to avoid debts Those who have been granted barakah in their wealth should try their utmost to ensure a situation does not arise whereby they are forced into taking loans. One method of doing so is by controlling expenditure so that it is in accordance to our income. It should not be the case that our expenditure exceeds our income, thereby taking us into debt. Hadrat Muftī Muhammad Shafī‘ rahimahullāh and Hadrat Mawlānā Masīhullāh Khān rahimahullāh would say: “Income is not in our control; but expenditure is, so what is not in our control should be based on what is in our control.” Nowadays, people just spend without any consideration of their income. This is incorrect. There is a saying in English, “Stretch (one’s) legs according to the coverlet (bedspread).” If one stretches his legs more than his bedspread, he will feel cold, but if he stretches according to the size of the bedspread he will remain comfortable. Similarly, if we let our expenditure go beyond our income, we will fall into debt, and if we limit our expenditure according to our income, we will always remain financially stable. The reason why many people complain about their financial circumstances is the fact that they spend on things they do not need. If we analyse our weekly shopping for example, we will realise that 20-30% of our purchases are unnecessary. Why should one who is in dire circumstances be spending £10-£15 a week on luxuries like chocolates, sweets or soft drinks? Many of us come across items which are on offer e.g. “buy one, get one free,” and we immediately purchase these items thinking that we are getting a good deal. However, the reality is that most of the time we are not in need of even the one item we are paying for. This is why we must make a list of the things we need before we go shopping and not think about it whilst we are there. Make a list and then only buy what is on the list, so that we can avoid unnecessary expenditure. In summary, we must be grateful to Allāh ta‘ālā for the wealth that He has given us. This gratitude demands that we take care of it and not squander it here and there, so that we become compelled to take loans. If a situation arises where we must take a loan, then we should keep in mind the points that have been mentioned above. May Allāh ta‘ālā grant us the ability to act upon these advices. Āmīn. Extracted from Riyāḍul Jannah, Vol. 28 No. 2, Feb 2019 © Riyādul Janna

Question: What are the differences between the words “Qalb”, “Fu’aad” and “Lubb” as used in the Qur’an? Answer: As salaamu alaikum wa rahmatullahi wa barakatuh, The Qur’an expresses the word “heart” using different Arabic words at different times; these can mostly be summed up as the Arabic words qalb, fuaad and lubb. Since in the Arabic language, there is no such thing as an exact synonym, there are subtle differences in the root meanings and indications given by the different words that must be understood if one wants to understand the nuances of the Qur’anic message. When does Allah Most High say Qalb? Why is it different than fuaad? Let’s look at their underlying meanings first, then move on to how the meanings are used to express highly nuanced messages. al-Qalb Imam al-Raghib in his Mufradaat says that qalb literally means to turn something around on its face, or to flip something over, such as the turning over of a cloth, or the turning of a person when they turn away from the direction they were going in to another direction. Hence, its derivatives all express some form of this flipping or turning over, so inqilaab as a verb can be used in the Qur’an for “turning on their heels”, or changing your direction to retreat and flee from battle, or as a noun to mean the act of overthrowing someone, where a sense of a flip in power or revolution (literally) is expressed. It is also used in its passive sense to express being turned, rather re-turned, to Allah, Most High, after death. Then, al-Raghib says that this term is applied to the human heart (physically as well), it is said, because of its frequent turning over, or going through what we call “changes of heart” where emotions, decisions and opinions flip and switch often. He says the term “heart” itself goes to encompass the soul, knowledge, bravery and more. He points out however that the heart is not the same as the intellect, but that the heart is often generalized as the intellect the same way that a river doesn’t literally run, but rather its water runs, but the running is generalized to the river because it contains the water. Allah Ta’ala even says “Nuqallibu al-af’ida”, which is using another word for heart, al-fuaad, to say “we turn the hearts” from one opinion to another. The qalb is a heart that can either be sick or sound, dead or alive, due to the beliefs and certainty inside it. Al-Jurjani refers to it as the “true essence of a human being”, while al-Hakeem al-Tirmidhi, who dedicated an entire book to the difference between the words for “heart”, said the qalb contains all levels of inner being. al-Fuaad Imam Al-Raghib says fuaad basically means qalb (i.e. heart), with the distinction that a heart is called a fuaad when there is a sense of kindling or burning, so its derivative is used to refer to roasting meat under flame, after which the meat is called fa’eed. Fu’aad (or its plural af’ida) is specifically used to highlight how much the burning heart has an ability to effect things. When a flame burns brightly, it is akin to a heart that is excited with eagerness, and there is a sense of commotion and pulsation. It has also been called the emotional cover around the qalb, giving the sense that the qalb is deeper and more special than the superficial emotions of the fuaad. This view, purely linguistic, is what E. Lane favours in his Lexicon, however, scholars who have a hand in actually seeing the word applied in Qur’anic contexts have said that the fuaad is actually deeper than the qalb in the sense that it is the place where witnessing takes place and the light of knowing God is kindled. Al-Lubb The lubb [pl. albaab] signifies the pure intellect, free from inner blemishes and suspicion (note this is deeper than simply “the mind” or “brain”). The word itself means the marrow, pith or innermost core of something – a tree, a fruit or the breast of mankind, the heart. It is also said to represent the most discerning type of intellect, so that every lubb is an intellect, but not every intellect reaches the level of a lubb. For this reason, Allah Ta’ala constantly uses Ulul-Albaab, the people of hearts, to refer to those intelligent and discerning believers who are in touch with their innermost core that recognizes the signs of Allah and understands the Truth, free from the tumultuous emotions of the fuaad and beyond the hesitating fickleness of the human qalb. This is truly the heart of hearts. Al-Sadr In his tafseer, al-Nisabouri also mentions al-sadr (chest) as being another word for heart in the Qur’an, the same way that when we say the “breasts of mankind”, we mean their hearts on the most external and shallow level. Allah Ta’ala often uses sadr when speaking about “expanding the breast” of His prophets such as Musa and the Prophet Muhammad (peace be upon them), because sadr is the broadest, most general term, and so it is understood that the other layers of the heart will also be expanded. However, for the rest of mankind, it is also the place where secrets are kept, where the Shayton whispers, and where the ego that commands to evil takes hold of a person, but it should be noted that these influential forces, at least linguistically, have access only to the outermost aspect of the heart, not its inner layers, for which the individual alone is accountable to keep pure or to corrupt. The Heart of the Matter To sum up, an to use al-Hakeem al-Tirmidhi’s example, the sadr is where one’s Islam rests, a general term. The qalb is the place where certainty and faith (al-eemaan) rests, and it is like the eye, which is a term applied to all of its component parts that see. The fuaad is the place of witnessing and seeing, like the pupil to the eye, and finally, the lubb is the innermost place where tawheed rests, the light in the vision of the eye. The Ulul-albaab, those people of true hearts, peel away the skin of a metaphorical existence, and subsist in the core (lubb) of the true existence, which is only through the belief in the Oneness of Allah Ta’ala. Wasalam, Abdullah Misra Answered by Sidi Abdullah Anik Misra Checked & Approved by Faraz Rabbani النكتة العاشرة : في الفرق بين الصدر والقلب والفؤاد واللب . الصدر مقر الإسلام { أفمن شرح الله صدره للإسلام } [ الزمر : 22 ] والقلب مقر الإيمان { حبب إليكم الإيمان وزينه في قلوبكم } [ الحجرات : 7 ] { أولئك كتب في قلوبهم الإيمان } [ المجادلة : 22 ] والفؤاد مقر المشاهدة { ما كذب الفؤاد ما رأى } [ النجم : 11 ] واللب مقام التوحيد { إنما يتذكر أولوا الألباب } [ الزمر : 9 ] أي الذين خرجوا من قشر الوجود المجازي وبقوا بلب الوجود الحقيقي . ثم إن القلب كاللوح المحفوظ في العالم الصغير فإذا ركب العقل سفينة التوفيق وألقاها في بحار أمواج المعقولات من عالم الروحانيات هبت من مهاب العظمة والكبرياء رخاء السعادة تارة ودبور الأدبار أخرى ، فحينئذٍ يضطر الراكب إلى التماس أنوار الهدايات وطلب انفتاح أبواب السعادات فيقول { رب اشرح لي صدري } وإنما سأل موسى شرح الصدر دون القلب لأن انشراح الصدر يستلزم انشراح القلب دون العكس . وأيضاً شرح الصدر كالمقدمة لشرح القلب والجواد يكفيه الإشارة ، فإذا علم أنه طالب للمقدمة فلا يليق بكرمه أن يمنعه النتيجة . وأيضاً إنه راعى الأدب في الطلب فاقتصر على طلب الأدنى . فلا جرم أعطى المقصود فقال { قد أتيت سؤلك يا موسى } وحين اجترأ في طلب الرؤية بقوله { أرني أنظر إليك } [ الأعراف : 143 ] أجيب بقوله { لن تراني } . واعلم أن جميع المهيئات الممكنة كالبلور الصافي الموضع في مقابلة شمس القدس ونور العظمة ومشرق الجلال ، فإذا وقع للقلب التفات إليها حصلت له نسبة إليها بأسرها ، فينعكس شعاع كبرياء الإلهية من كل واحد منها إلى القلب فيحرق القلب . ومعلوم أن المحرق كلما كان أكثر كان الاحتراق أتم ، فلهذا قال موسى { رب اشرح لي صدري } حتى أقوى على إدراك درجات الممكنات وأصل إلى مقام الاحتراق بأنوار الجلال كما نبينا صلى الله عليه وسلم « أرني الأشياء كما هي » وههنا دقيقة وهي أن موسى لما زاد لفظة { لي } في قوله { رب اشرح لي } دون أن يقول « رب اشرح صدّري » علم أنه أراد أن تعود منفعة الشرح إليه فلا جرم يقول يوم القيامة « نفسي نفسي » وإن نبينا صلى الله عليه وسلم لما لم ينس أمته في مقام القرب إذ قيل له « السلام عليك أيها النبي » فقال : « السلام علينا وعلى عباد الله الصالحين » ، فلا جرم يقول يوم القيامة « أمتي أمتي » وشتان ما بين نبي يتضرع إلى الله ويقول { رب اشرح لي صدري } وبين نبي يخاطب أولاً بقوله { ألم نشرح لك صدرك } [ الشرح : 1 ] . ولا يخفى أن المراد بالشرح والتيسير عند أهل السنة هو خلقهما ، وعند المعتزلة تحريك الدواعي والبواعث بفعل الألطاف المسهلة ، فإنه يحتمل أن يكون هناك من الألطاف ما لا يحسن فعلها إلا بعد هذا السؤال Source

Jazakallah, very informative erm...just to point out for the information of those Muslims not consuming samusas/pastries in Ramadhaan (masha-allah), puff pastry not used for samusas brother CH...the forzen pastry is used for various fillings and then baked : )

Omar Hisham al-Arabi Surah Ar-Rahmaan - soothing, heart melting https://youtu.be/sHDmxMrCfCw Verses of Tranquility - SAKINAH أيات السكينة لدفع الهموم https://youtu.be/EBec54KMu58 The Healing Verses https://youtu.be/6H52-brhfi4

FREE ASSOCIATION AND PRAYER In therapy we use a technique called free association, a practice in psychoanalytic therapy, which is to let the client share thoughts, words, and anything else that comes to the mind freely. Now, the benefit of this is to help clients understand what they really think and feel about themselves, others, and the situations they are experiencing versus what they tell themselves they think and feel, in an atmosphere of non-judgmental curiosity and acceptance. A powerful experience! Now, I've been thinking about the concept of 'Dua' in our beautiful religion, and how similar it is to free association in psychoanalytic therapy. When we make dua to Allah; with our hearts, we are talking to Allah about our thoughts, worries and stressors. When talking to him we are our authentic selves, not the self we show to the world but our true self. We talk to him about our mistakes, insecurities, challenges and things that we find difficult to even speak about with others. We feel safe, held, accepted in a non-judgmental environment. We understand our problems better and feel at peace. How content and relieved do we feel after we talk to Allah with our hearts! A sense of healing! We are instilled with hope, strength and courage. Alhamdulillah This is the beauty of Dua. He listens and responds beautifully, in ways we just haven't really understood. Subhanallah! "And your Lord says, “Call upon Me; I will respond to you.” (Surat Ghafir: 60) Taken from Quotes from Therapy on Instagram https://instagram.com/quotesfromtherapy?igshid=q5qxfx0viopy

Jazaakallaahu khayraa for posting this... concern has been on many people's minds and no one was saying anything

Jazaakillaahu khayraa I always thought these were all separate du'as

Assalaamu 'alaykum Brother please format your posts before posting

The Isnād System: An Unbroken Link to The Prophet By Shaykh Muntasir Zaman Pause for a moment, and ask yourself: what are the greatest accomplishments of the Muslim civilization? At first thought, a number of things will probably come to mind, ranging from mathematics to medicine to architecture—perhaps even coffee.[1] But unfortunately we tend to overlook one of the greatest accomplishments, if not the greatest: the isnād system. That a person, till this day, can attribute a hadīth to the Prophet and then follow it with a list of authorities reaching back successively to the source is what scholars as early as Abū Bakr al-Thaqafī (d. 309 AH)[2] described as an exclusive accomplishment of the Muslim civilization.[3] The word sanad (lit. base)[4] refers to the chain of transmitters leading to the text of a hadīth while isnād refers to the mentioning of the chain.[5] Majority of scholars, however, use both terms interchangeably.[6] Al-Bukhārī (d. 256 AH), for instance, mentions, “Makkī ibn Ibrahīm—Yazīd ibn Abī ‘Ubayd Allāh—Salamah: I heard the Prophet (peace and blessings be upon him) say, ‘Whoever lies about me should prepare his abode in the fire.’”[7] In this example, the names leading to the text form the sanad of the hadith.[8] The usage of isnād began simultaneously with the transmission of the Prophet’s hadiths. Companions like Abū Salamah al-Makhzūmī (d. 3 AH),[9] and Ja‘far ibn Abī Tālib (d. 8 AH),[10] who passed away during the Prophet’s lifetime,[11] transmitted hadiths citing the Prophet as their source.[12] Furthermore, Companions who were preoccupied with their daily responsibilities would take turns to attend the gathering of the Prophet. When the present partner would relate the day’s teachings to the absent partner, he would obviously preface his words with “The Prophet said so and so.”[13] The shortness of the chain­, i.e. direct transmission from the Prophet, makes this first rudimentary usage of isnād unnoticeable. During this time, transmitters were not required to disclose their sources. That is why we find Companions like Anas ibn Mālik, who lived during the Medinan period, relate incidents from the Meccan period without citing their sources.[14] This was not an issue because even the thought of lying about the Prophet was inconceivable to the Companions.[15] Shortly after the Prophet’s demise, the Companions exercised caution vis-à-vis hadiths,[16] with Abū Bakr spearheading the initiative.[17] When al-Mughīrah ibn Shu‘bah narrated a hadith about a grandmother’s share of inheritance, Abū Bakr asked for corroboration, which Muhammad ibn Maslamah duly provided.[18] ‘Umar ibn al-Khattāb also asked Abū Mūsā al-Ash‘arī for corroboration when he narrated the hadith about seeking permission thrice for entering a person’s house; in this case, Abū Sa‘īd al-Khudrī stood in his support.[19] The assassination of ‘Uthmān ibn ‘Affān (Allāh be pleased with him) in 35 AH, later described as the strife (Fitnah), marks a major shift in the course of Islamic history.[20] Until the events that led to the tragic incident, there was considerable stability throughout the Muslim world.[21] Driven by a thirst to bolster their political and theological views,[22] people thereafter began to fabricate hadiths, which prompted scholars to exercise even further caution. Recounting this delicate phase, Ibn Sīrīn (d. 110 AH) explains, “In the early period, no one would ask about isnād. But when the strife[23] occurred people would say, “Name for us your sources.”[24] It is understood from Ibn Sīrīn’s words that the practice of citing one’s source, or isnād, for a hadīth existed before the Fitnah, but was not a requirement—it was within the discretion of a transmitter.[25] During the first century AH, the isnād system had fully developed and formed part and parcel of the transmission of hadiths.[26] Until a hadith was supported by an isnād, it held no weight in the sight of Hadīth scholars.[27] In this respect, ‘Abd Allah ibn al-Mubārak (d. 181 AH) made the proverbial remark, “Isnād is part of religion. Were it not for isnād, a person could say whatever he wanted. If you ask him, ‘Who told you this?’ He cannot reply.”[28] Sufyān al-Thawrī (d. 161 AH) said, “Isnād is the weapon of a believer. When he is not equipped with his weapon, how will he combat?”[29] The emphasis scholars placed on isnād in the field of Hadīth had rippling effects on other disciplines, like Qur’ānic exegesis, jurisprudence, history, and poetry. The leading exegete, Ibn Jarīr al-Tabarī (d. 310 AH), for instance, when quoting an opinion on the commentary of a verse, couples it with a chain of transmission that traces back to the source.[30] The extent this emphasis permeated even the most mundane subjects is at times unbelievable. A collection of stories about love entitled “Masāri‘ al-‘Ushshāq” where the author, Abū Muhammad al-Sarrāj (d. 500 AH), painstakingly cites lengthy chains of transmission is a case in point.[31] An argument has been put forward for the usage of isnād before the advent of Islām, in an attempt to negate the notion that it is an exclusively Islāmic accomplishment. To this end, examples are adduced from pre-Islāmic poetry,[32] Jewish scripture[33] and Hindu literature.[34] These examples, however, are not substantive; there is a stark contrast between the isnāds employed in these examples and how Muslims used isnāds. The fifth century Andalusian polymath, Ibn Hazm (d. 456 AH), explains what is meant by the exclusivity of isnād among Muslims.[35] From six forms of transmission, he writes, three are exclusive to Muslims. The third form deserves particular attention, “Transmission from the Prophet via reliable narrators, each disclosing the name and lineage of the informant, and each of known status, person, time, and place.”[36] More simply put, Muslims may not have been the first to use isnād per se—for argument’s sake—but they were definitely the first to give it value by providing unbroken chains and documenting detailed accounts of the narrators, better known as the field of al-Jarh wa al-Ta‘dīl (accreditation and criticism). After all, what use is a list of narrators when nothing is known about them save their names? The Muslim civilization is truly unrivalled in its documentation of the biographical information of Hadīth transmitters. Aloys Sprenger (d. 1893 CE), the celebrated Western academic and critic of Islam, could not help but acknowledge this unparalleled accomplishment. He writes: The glory of the literature of the Mohammedans is its literary biography. There is no nation, nor has there been any which like them has during twelve centuries recorded the life of every man of letters. If the biographical records of the Musalmans were collected, we should probably have accounts of the lives of half a million of distinguished persons, and it would be found that there is not a decennium of their history, nor a place of importance which has not its representatives.[37] Before concluding, it will be beneficial to address two issues. First, as the science of Hadīth developed, a hadīth was identified with its isnād and not its text (matn). [38] The growth of isnāds was a natural outcome of transmission: assuming one Companion imparted a hadith to five students who in turn did the same, etcetera, the number of routes would have increased exponentially. Through the process of transmission, therefore, the number of isnāds multiplied without an increase in the number of texts.[39] Consequently, when ‘Abd al-Rahmān ibn Mahdī said, “I know thirteen hadīths via al-Mughīrah ibn Shu‘bah from the Prophet regarding wiping on the socks,”[40] he was referring to a single text transmitted through thirteen different channels.[41] Keeping this technicality in mind will allow us to understand what scholars meant when they described the staggering number of hadīths they knew, such as al-Bukhārī’s memorization of one-hundred thousand authentic hadiths[42] or Ahmad ibn Hanbal’s compilation of his Musnad from a pool of seven-hundred thousand hadīths.[43] Furthermore, apart from Prophetic hadiths, included in these large numbers are the statements of the Companions and Successors.[44] Second, simply citing a chain of transmission for a report, be it a hadith or otherwise, does not necessitate its authenticity. This is more so in the case of books like Ibn Jarīr al-Tabarī’s Tārīkh al-Umam wa al-Mulūk—a primary source for subsequent historians—where the author gathers all available reports as transmitted to him and then consigns the responsibility of analyzing the chains of transmission to the reader.[45] But at the same time, it should be remembered that the isnād system, as Anwar Shāh al-Kashmīrī (d. 1933 CE) would often remind his students, was formally instituted to prevent the inclusion of extra-Islamic material, not to remove established Islamic teachings.[46] [1] See: 1001 Inventions: Muslim Heritage in Our World, pp.12, 64, 198. [2] Al-Baghdādī, Sharaf Ashāb al-Hadīth, p.40. On the identity of Abū Bakr al-Thaqafī, see: Abū Ghuddah, al-Isnād min al-Dīn, p.23. Al-Thaqafī relates the idea of exclusivity from an earlier unidentified source. Muhammad ibn Hātim ibn al-Mufażaffar and Abū Tālib al-Makkī (d. 386 AH) have made similar remarks [al-Baghdādī, Sharaf Ashāb al-Hadīth, p.40; al-Makkī, Qūt al-Qulūb, vol.1, p.385]. I have yet to locate Muhammad ibn Hātim’s exact date of demise. Thus far, the following is some available data: (1) he reportedly narrates from Yahyā ibn Ma‘īn (d. 233 AH) [al-Bayhaqī, Shu‘ab al-mān, vol.4, p.362]; (2) Abū al-‘Abbās al-Daghūlī (d. 325 AH) [Al-Baghdādī, Sharaf Ashāb al-Hadīth, p.40] and Halīm ibn Dāwūd al-Kashshī (d. 357 AH) [Ibn Mākūlā, al-Ikmāl, vol.2, p.492] narrate from him. [3] Ibn Hibbān, al-Majrūhīn, vol.1 p.30; al-Hākim, al-Mustadrak ‘alā al-Sahīhayn, vol.1, p.41; al-Kattānī, Fahras al-Fahāris, vol.1, p.80. [4] Ibn Jamā‘ah, al-Manhal al-Rawī, p.30. There are three possible linguistic origins for the term sanad: elevation/raise, base/authority, and harshness/strength. See: al-Jawnfūrī, Nawādir al-Hadīth, p.37. [5] Al-Thanawī, Kashfshāf Istilihāt al-Funūn wa al-‘Ulūm, p.984; Abū Ghuddah, al-Isnād min al-Dīn, p.14. [6] Ibn al-‘Ajamī, Hashiyah ‘alā Tadrīb al-Rāwī, vol.3, p.89. For more on both terms, see: al-Suyūtī, Tadrīb al-Rāwī [with editor’s footnotes], vol.2, pp.31-33; al-Qārī, Sharh Sharh al-Nukhbah, pp.159-160; al-Jawnfūrī, Nawādir al-Hadīth, pp.37-38; Tāriq ibn ‘Awad Allāh, Sharh Lughat al-Muhaddith, pp.62-63. Be it as it may, as Shams al-Dīn al-Sakhāwi (d. 902 AH) explains, this is a flexible matter. See: al-Sakhāwī, Fath al-Mughīth, vol.1, p.23. [7] Al-Bukhārī, al-Jāmi‘ al-Musnad al-Sahīh, vol.1 p.33. [8] Abū Ghuddah, al-Isnād min al-Dīn, p.14. [9] Al-Tirmidhī, al-Sunan, vol.5, p.414; cf. al-Mizzī, Tuhfat al-Ashrāf, no.6577. [10] Ahmad, al-Musnad, vol.3, p.262; cf. Ibn Hajar, Ithāf al-Maharah, vol.4, p.75/Itrāf al-Musnid al-Mu‘talī, vol.2, p.208. [11] In Tadrīb al-Rāwī, Jalāl al-Dīn al-Suyūtī dedicated chapter 92 to the hadiths of those Companions who passed away during the Prophet’s lifetime. See: al-Suyūtī, Tadrīb al-Rāwī, vol.5, pp.635-636. He is said to have also authored a book on the subject. See: Hājī Khalīfah, Kashf al-Zunūn, vol.2, p.1683. [12] Fallātah, al-Wad‘ fī al-Hadīth, vol.2, pp.15-19. [13] See, for instance, al-Bukhārī, al-Jāmi‘ al-Musnad al-Sahīh, vol.1, p.29; al-A‘żamī, On Schacht’s Origins of Muhammadan Jurisprudence, p.155. [14] Fallātah, al-Wad‘ fī al-Hadīth, vol.2, p.19. [15] Al-Barā’ ibn ‘Āzib said, “We did not hear from the Prophet everything we narrate from him directly. We heard from him, and our companions would also narrate to us [from him]. But we would not lie.” See: Ahmad, al-‘Ilal wa Ma‘rifat al-Rijāl, vol.2, p.410. Anas ibn Mālik said, “By Allah, we would not lie. We did not know what lying was.” See: al-Fasawī, al-Ma‘rifah wa al-Tārīkh, vol.2, pp.633-634. For a study of the alleged reports of fabrication during the Prophet’s lifetime, see: Abū Ghuddah, Lamahat, pp.56-65. [16] On the report of ‘Alī ibn Abī Tālib taking an oath from a narrator before accepting his hadiths, see: al-Bukhārī, al-Tārīkh al-Kabīr, vol.2, p.54. [17] Al-Dhahabī, Tadhkirat al-Huffāż, vol.1, p.9. [18] Al-Tirmidhī, al-Sunan, vol.3, p.491. [19] Mālik, al-Muwatta’, vol.5, p.1403. For an important clarification on these and other similar reports, see: al-Suyūtī, Tadrīb al-Rāwī, vo.2, p.188; al-Sibā‘ī, al-Sunnāh wa Makānatuhā fī al-Tashrī‘ al-Islāmī, pp.85-89. [20] Abū Ghuddah, Lamahāt, p.73. [21] See: Mullā Khātir, Bid‘at Da‘wā al-I‘timād ‘alā al-Kitāb Dūn al-Sunnāh, p.18. [22] Mustafā al-Sibā‘ī enumerates seven factors that prompted the fabrication of hadīths. See: al-Sibā‘ī, al-Sunnah wa Makānatuhā fī al-Tashrī‘ al-Islāmī, pp.96-105. [23] There is considerable debate on the interpretation of ‘Fitnah’ in the words of Ibn Sīrīn. Some scholars opine that it refers to the assassination of ‘Uthmān ibn ‘Affān. See: Abū Ghuddah, Lamahāt, p.73. Based on a statement of Ibrāhim al-Nakha‘ī that people only began asking for isnād during the era al-Mukhtār ibn Abī ‘Ubayd al-Thaqafī (d. 67 AH), some argue for a later date. See: Ahmad, al-‘Ilal wa Ma‘rifat al-Rijāl, vol.3, p.380. With variations on the specific date, many contemporary scholars agree that fabrication began around the year 40 AH. Mujīr al-Khatīb explains that sparks of fabrication began during the period of the Successors when the first wave of trials and innovations surfaced; thus, leaving the date abstract so as to include the various opinions is more preferable. See: al-Hasanī, Ma‘rifat Madār al-Isnād, vol.1, p.385. For a study of Orientalist views on the date of the origins of isnād, see: al-A‘żamī, Studies In Early Hadīth Literature, pp.216-217/On Schacht’s Origins of Muhammadan Jurisprudence, pp.166-168; Siddiqi, Hadīth Literature: Its Origins Development and Special Features, pp.79-80. [24] Muslim, Introduction to his Sahīh, p.11. [25] Al-A‘żamī, Studies In Early Hadīth Literature, p.217. [26] Ibid., p.213. [27] See: Abū Ghuddah, Lamahāt, p.145. Despite the weakness of a hadith’s chain of transmission, scholars at times would authenticate its contents due to external factors, like inherited practice. For more on this, see: al-Kawtharī, al-Maqālāt, pp.75-78; Abū Ghuddah, al-Ajwibah al-Fādilah, p.228 f.; Brown, Did the Prophet Say It or Not? The Literal, Historical, and Effective Truth of Hadīths in Early Sunnism, p.277; also see Haydar Hasan’s treatise in: al-Nu‘mānī, al-Imām Ibn Mājah wa Kitābuhū al-Sunan, pp.86-90. This brings to mind the priceless observation of Anwar Shāh al-Kashmīrī, “It [Ibn Hajar al-‘Asqalānī’s judgment] is premised only on rules while al-Tirmidhī’s assessment is based on sense and sound intuition, and, truly, this is knowledge. And [rigid] rules are a blind man’s walking stick.” See: al-Kashmīrī, Fayd al-Bārī, vol.6, p.216/vol.4, p.130. But in the same breath, another piece of advice should not escape our attention, “Do not be like the one to whom it is said: you remembered one thing, but you forgot many things.” See: Ibid. [al-Mīrathī, al-Badr al-Sārī], vol.4, p.130. [28] Muslim, Introduction to his Sahīh, p.11. [29] Al-Baghdādī, Sharaf Ashāb al-Hadīth, p.42 [30] Abū Ghuddah, Lamahāt, pp.143-145. [31] See: al-Sarrāj, Masāri‘ al-‘Ushshāq; Siddique, Hadīth Literature, p.84. Scholars like al-Jāhiz (235 AH), Abū al-Faraj al-Asfahānī (d. 356 AH), and Ibn al-Jawzī (d. 597 AH) even cite isnāds for light hearted anecdotes. See: al-A‘żamī, On Schacht’s Origins of Muhammadan Jurisprudence, p.154. [32] Al-Asad, Masādir al-Shi‘r al-Jāhilī, pp.255 f.; al-A‘żamī, Studies In Early Hadīth Literature, p.212. Schoeler negates the possibility of isnāds being used by pre-Islāmic poets. See: Cook, The Opponents of the Writing of Tradition in Early Islam, pp.511-512. [33] Horovits, Alter Und Ursprung des Isnad, Der Islam, VIII, pp.39-47; Cook, The Opponents of the Writing of Tradition in Early Islam, pp.510– 512. Horovits did not provide evidence to show that these chains were not later fabrications. He does, however, write, “In the Talmudic literature, there is no idea of a chronological method, and the oldest extant work attempting such an arrangement was composed after 885 AD—more than a century later than the earliest Islamic work on isnād-critique. From this fact, and from the fact that the important Jewish works had been composed in the Islamic dominions, it may be inferred that the historical interest was due to the Islamic influence [emphasis mine].” See: Horovits, Alter, p.47; Siddiqi, Hadīth Literature, p.81, 150. [34] See: Siddiqi, Hadīth Literature, pp.78-79, 81. [35] Ibn Hazm, al-Fisal, vol.2, pp.67-70. [36] Ibid. [37] Sprenger, A Biographical Dictionary of Persons Who Knew Mohammad, vol.1, p.1. There is a degree of exaggeration in these figures, but there is no doubt that the Muslim civilization is peerless in this accomplishment. See: Abū Ghuddah, Lamahāt, p.163. [38] Abbott, Studies in Arabic Literary Papyri II, p.66; Brown, Hadīth, p.219. [39] It is difficult to determine the exact number of individual hadiths. Nevertheless, Sālih Ahmad al-Shāmī gathered the hadiths of 14 major Hadīth compilations: the six canonical books, Muwatta’ Mālik, Musnad Ahmad, the Sunans of al-Dārimī and al-Bayhaqī, the Sahīhs of Ibn Khuzaymah and Ibn Hibbān, al-Mustadrak of al-Hākim, and al-Mukhtārah of al-Diyā’ al-Maqdisī. In total, he gathered 114,194 hadīths, and after removing repetitions, there remained 28,430 hadīths. It should be noted that he did not regard the narration of two different Companions for an identical hadith as a repetition. See: al-Shāmī, Ma‘ālim al-Sunnah al-Nabawiyyah, p.9. [40] Al-Rāzī, al-Jarh wa al-Ta‘dīl, vol.1, p.261 [41] al-A‘żamī, Studies In Early Hadīth Literature, p.302. [42] Al-Baghdādī, Tārīkh Baghdād, vol.2, p.340. [43] Abū Musā, Khasā’is al-Musnad, p.21. [44] Shākir, Footnotes on Khasā’is al-Musnad, p.21; Abū Ghuddah, Footnotes on Mabādī’ ‘Ilm al-Hadīth wa Usūluh, p.55; al-A‘żamī, Studies In Early Hadīth Literature, p.303. [45] See: al-Tabarī, Tārīkh al-Umam wa al-Mulūk, vol.1, pp. 7-8; al-Kawtharī, al-Maqālāt, p.404. Ibn Hajar writes, “Most Hadīth scholars of the past—from 200 AH onwards—believed that citing a hadith with its chain of transmission absolved them of the responsibility [of analyzing it].” See: Ibn Hajar, Lisān al-Mīzān, vol.4 p.125; cf. ‘Awwāmah, Footnotes on Tadrīb al-Rāwī, vol.3, pp.519-520. Zayn al-Dīn al-‘Irāqī explains that although citing a hadith alongside its problematic chain without expounding on its defects is reprehensible, to do so without citing its chain at all is worse. See: al-‘Irāqī, Sharh al-Tabsirah wa al-Tadhkirah, vol.1, p.313; Brown, Did the Prophet Say It or Not? The Literal, Historical, and Effective Truth of Hadīths in Early Sunnism, pp.281-282. [46] Abū Ghuddah, al-Ajwibah al-Fādilah, p.238. Darultahqiq

How should a person paralysed from the waist downwards perform salaah? Q: An individual is paralysed from the waist downwards. He is unable to make wudhu and there is no one present to help him make wudhu. How will such a person perform his salaah? https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fb.jpg&t=1610268483&ymreqid=1e76d8aa-a6f0-66f7-1cdc-b5000101d900&sig=8nX3rykhWhXTVdVRtb2iig--~D A: If there is no person present who will be able to assist him make wudhu, then if he is able to make taymmum, he should make tayammum and perform salaah. If he is unable to make tayammum, then he should not perform salaah in this state of hadath. However, he will imitate a person performing salaah by carrying out the postures of salaah without making niyyat of salaah and without reciting anything during the salaah. Later on, when he is able to make wudhu, he should make wudhu and make qadha of the salaah. And Allah Ta'ala (الله تعالى) knows best. ( من عجز ) مبتدأ خبره تيمم ( عن استعمال الماء ) المطلق الكافي لطهارته لصلاة تفوت إلى خلف ( لبعده ) ولو مقيما في المصر ( ميلا ) أربعة آلاف ذراع وهو أربع وعشرون أصبعا وهي ست شعيرات ظهر لبطن وهي ست شعرات بغل ( أو لمرض ) يشتد أو يمتد بغلبة ظن أو قول حاذق مسلم ولو بتحرك أو لم يجد من توضئه ... ( تيمم ) لهذه الأعذار كلها (الدر المختار 1/ 232-236) قال الشامي : قوله ( أو لم يجد ) أي أو كان لا يخاف الاشتداد ولا الامتداد لكنه لا يقدر بنفسه ولم يجد من يوضئه (رد المحتار 1/ 233) (والمحصور فاقد) الماء والتراب (الطهورين) بأن حبس في مكان نجس ولا يمكنه إخراج تراب مطهر، وكذا العاجز عنهما لمرض (يؤخرها عنده: وقالا: يتشبه) بالمصلين وجوبا، فيركع ويسجد إن وجد مكانا يابسا وإلا يومئ قائما ثم يعيد كالصوم (به يفتى وإليه صح رجوعه) أي الإمام كما في الفيض، قال الشامي: (قوله وقالا يتشبه بالمصلين) أي احتراما للوقت. قال ط: ولا يقرأ كما في أبي السعود، سواء كان حدثه أصغر أو أكبر. اهـ. قلت: وظاهره أنه لا ينوي أيضا؛ لأنه تشبه لا صلاة حقيقية تأمل (رد المحتار 1/253-252) ولا يتشبه فاقد الماء والتراب الطهور بحبس عندهما وقال أبو يوسف يتشبه بالإيماء والعاجز الذي لا يجد من يوضئه يتيمم اتفاقا ولو وجد من يعينه فلا قدرة له عند الإمام بقدرة الغير خلافا لهما وقال العلامة الطحطاوي رحمه الله: (قوله بحبس) متعلق بفاقد ومثل الحبس العجز عنهما بمرض كما في السيد أو بوضع خشب في يديه (قوله وقال أبو يوسف يتشبه بالإيماء) إقامة لحق الوقت وهذا هو الصحيح عنده لأنه لو سجد لصار مستعملا للنجاسة لعدم وجود الطاهر وقيل يركع ويسجد إن وجد مكانا يابسا أفاده في الشرح والذي في السيد نقلا عن التنوير وشرحه وقالا يتشبه بالمصلين وجوبا فيركع ويسجد إن وجد مكانا يابسا وإلا يومىء قائما ثم يعيد به يفتي وإليه صح رجوع الإمام ثم قال ومعنى التشبه بالمصلين أن لا يقصد بالقيام الصلاة ولا يقرأ شيئا وإذا حنى ظهره لا يقصد الركوع ولا السجود ولا يسبح اهـ وتحصل منه أن التشبه متفق عليه وإنه بالركوع والسجود لا بالإيماء على ما عليه الفتوى (حاشية الطحطاوي على مراقي الفلاح صـ 117) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Gathering on the fortieth day after the demise of a deceased Q: Is it correct to gather on the fortieth day after the demise of a deceased in order to recite the Quraan Majeed, etc. and convey the reward to him? https://ecp.yusercontent.com/mail?url=http%3A%2F%2Fmuftionline.co.za%2Fb.jpg&t=1609593361&ymreqid=1e76d8aa-a6f0-66f7-1ce1-1c000101ee00&sig=jvzYSOhA_g4IpxGWbSOeoQ--~D A: There is no basis for gathering on the fortieth day for the purpose of reciting the Quraan Majeed, feeding, etc. and conveying the reward to the deceased. The correct way is that people recite individually from wherever they are and convey the reward to the deceased. This is much more beneficial and rewarding. And Allah Ta'ala knows best. عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه وسلم من أحدث في أمرنا هذا ما ليس فيه فهو رد (صحيح البخاري، الرقم: 2697) ويكره اتخاذ الضيافة من الطعام من أهل الميت لأنه شرع في السرور لا في الشرور وهي بدعة مستقبحة وروى الإمام أحمد وابن ماجة بإسناد صحيح عن جرير بن عبد الله قال: كنا نعد الاجتماع إلى أهل الميت وصنعهم الطعام من النياحة اهـ (رد المحتار 2/240) ويكره اتخاذ الطعام في اليوم الأول والثالث وبعد الأسبوع والأعياد ونقل الطعام إلى القبر في المواسم واتخاذ الدعوة بقراءة القرآن وجمع الصلحاء والقراء للختم أو لقراءة سورة الأنعام أو الإخلاص فالحاصل أن اتخاذ الطعام عند قراءة القرآن لأجل الأكل يكره (الفتاوى البزازية على هامش الهندية 4/81) الأصل في هذا الباب أن الإنسان له أن يجعل ثواب عمله لغيره عند أهل السنة والجماعة صلاة كان أو صوما أو حجا أو صدقة أو قراءة قرآن أو الأذكار إلى غير ذلك من جميع أنواع البر ويصل ذلك إلى الميت وينفعه (تبيين الحقائق 2/83) وما ذاك (أي كون الفعل بدعة) إلا لكونها لم تؤثر في خصوص هذا الموضع (رد المحتار 2/235) فتاوى محموديه 5/524 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)