ummtaalib

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)

Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned regarding Akbar Ali who was one of his associates: Akbar Ali was a very intelligent person. Once, while in dialogue with a Christian, he posed the following question to him, “If a person wishes to turn his entire focus towards Allah Ta‘ala throughout his life, and remain engaged in ibaadah twenty-four hours of the day, in such a manner that his heart is not consumed by the world, then do you Christians have any method whereby he can acquire this?” The Christian replied, “No, there is no such method in the religion of Christianity.” Akbar Ali then said, “However, there is such a method in the religion of Islam. Islam has shown us a complete and perfect way of life through following the Mubaarak Sunnah of Rasulullah (sallallahu ‘alaihi wasallam). In every department of human living, and at every occasion in a person’s life, there are certain sunnats and etiquettes to be practiced and azkaar (du‘aas) to be recited whereby one will be able to remember Allah Ta‘ala. Islam has taught us that on awakening, we should recite certain du‘aas, when sitting and waking up from a gathering, then we should recite certain du‘aas, and likewise, when lying down to sleep, when eating and before and after relieving ourselves, then we should recite certain du‘aas. “In essence, there is no condition or occasion in the life of a believer for which there is no beautiful and comprehensive teaching of Shari‘ah directed towards him through which he can remain perpetually engaged in the remembrance and obedience of Allah Ta‘ala.” After mentioning the above, Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) remarked, “Akbar Ali’s question to the Christian was quite remarkable, and in reality, only the religion of Islam has taught man a method whereby one can remain engaged in the ibaadah of Allah Ta‘ala at all times. In essence, Islam has prescribed separate injunctions and teachings for every occasion and condition for people to remain on guidance. Hence, through practising on these sunnats and fulfilling these various forms of ibaadah (acts of worship) at different times during the night and day and on different occasions, one will continue to find a special motivation towards the love of Allah Ta‘ala, and finding any hardship and difficulty, one will remain in the state of ibaadah. (Malfoozaat Husn-ul-Azeez pg. 237) Ihyaauddeen.co.za

Grief & Happiness – A Test By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh If we carefully reflect on our lives, we will realise that we all experience moments of both grief and happiness. One will never experience only grief or only happiness throughout his life. Every human being from the time of Sayyidunā Ādam ‘alayhis salām till today will have experienced both grief and happiness and this will be the case for every person to come till the last day. After moments, days, weeks or months of grief, Allāh ta‘ālā changes the situation and one finds himself enjoying happiness. Similarly after a period of happiness, be it short or long, a person will experience some grief. Happiness and Grief: Samples of Jannah and Jahannam One of the wisdoms behind creating grief and happiness and making us experience both is that after spending time in this world, a person will depart for the Hereafter where there is Jannah and Jahannam. The characteristic of Jannah is eternal comfort and happiness, whilst the characteristic of Jahannam is eternal hardship and grief. This world, however, bears the characteristics of both Jannah and Jahannam. The grief and happiness experienced here is, in effect, a sample of the eternal and unimaginable grief or happiness to come in the Hereafter. When one is struck with any condition that brings grief, for example illness and poverty, one should understand that this is merely a sample of the grief of the Hereafter. Allāh ta‘ālā puts His servants in this grief as a reminder that if they are unable to bear the limited and temporary grief of this world, then how will they bear the everlasting grief of Jahannam? Similarly, Allāh ta‘ālā gives one the taste of happiness, so that one can reflect and acknowledge that if temporary bounties of this world can bring such happiness, then what about the happiness acquired through the inconceivable bounties of Jannah. They serve as reminders for us to try our utmost to safeguard ourselves from the everlasting grief and strive to acquire the everlasting happiness of the Hereafter. Happiness and Grief: Tests from Allāh ta‘ālā Happiness and grief are both tests from Allāh ta‘ālā. Everything that we experience in this world either brings happiness or grief. Life is a blessing which results in happiness. The birth of a child or recovery of a loved one after being on the brink of death are certainly sources of happiness. On the other hand, losing a loved one is a source of grief. Everything in this world has a life and a death. Prosperity in business is life, whilst bankruptcy is its death. Honour and reputation is life, whilst humiliation and disgrace is its death. Similarly health is life, whilst illness is its death. Allāh ta‘ālā has created these two conditions to test His servants, to see whether the servant is patient and persevering when struck with grief and whether he is grateful when blessed with happiness. Causes Behind Afflictions It is important to understand that there isn’t always a single cause behind the afflictions and trials one experiences. When someone is struck with a calamity, the general tendency is to assume that it is a punishment from Allāh ta‘ālā as a consequence of the person’s sins. This is not always the case. No one has the right to be suspicious about someone else’s internal condition. The causes of afflictions can be good as well as bad. Those afflicted fall into one of three categories: 1. The afflicted is not content with the Decree of Allāh ta‘ālā and complains saying things like, ‘Why did this happen to me? What have I done to deserve this?’ This is a sign that the calamity is a punishment from Allāh ta‘ālā. 2. The afflicted is content with the Decree of Allāh ta‘ālā and exercises patience despite the discomfort. This is a sign that the calamity is a blessing and that the sins of the afflicted are being forgiven. Alhamdulillāh, majority of the Muslims find themselves in this category when afflicted. 3. The afflicted not only observes patience and refrains from complaining but also shows gratitude to Allāh ta‘ālā for having saved him from something worse. When afflicted with an illness, for instance, he will remain thankful for being able to walk, see and hear. When his wealth is taken away from him, he thanks Allāh ta‘ālā for having protected his life. This is a sign that the one afflicted is a very special servant of Allāh ta‘ālā and the affliction is a means of elevating his status. Immense Reward for Sabr In light of the above, one should remember that grief is a test from Allāh ta‘ālā and one should bear it with patience; and true patience is to accept the Decision of Allāh ta‘ālā wholeheartedly. For such people are glad tidings and immense reward. Allāh ta‘ālā says, We will most definitely test you with some fear and hunger, and loss in wealth, lives and fruits. And give glad tidings to the patient ones, those who when afflicted with an adversity say, ‘Indeed, to Allāh we belong and indeed, to Him we will return. (2:155-156) Indeed, the patient ones will be given their reward in full without measure. (39:10) Three Components of Shukr (Gratitude) Another test from Allāh ta‘ālā is that of blessings and bounties which result in happiness. Allāh ta‘ālā desires to see shukr from those blessed with his favours. And this shukr comprises of three parts: 1. Firstly, one needs to acknowledge with the heart and mind that one was not deserving of the blessings and bounties he enjoys. One should never feel that any bounty was a result of one’s effort and striving. Although such a thought does not usually arise regarding the bounties granted by Allāh ta‘ālā directly, such as the eyes and ears; but thoughts like these can occur with regard to bounties that apparently seem to have been acquired through one’s efforts. Wealth and knowledge are examples of such bounties. If the mind happens to think this way, then one should repel this thought by asking questions such as, ‘Who gave me the ability to strive in the first place? What about those who are more intelligent and able in this field than me?’ Moreover, one should always remember that Allāh ta‘ālā is capable of taking away the blessing in a split of a second if He wills. 2. Secondly, one should declare with the tongue what one has acknowledged with the heart and mind and thereafter, thank Him and praise Him saying, ‘Allāhumma lakal-hamdu wa lakash-shukr’ (O Allāh! For You is all praise and for You is all gratitude). One should also acknowledge that he can never praise Allāh ta‘ālā for His Blessings as He deserves to be praised. Nabī sallallāhu ‘alayhi wasallam supplicated: لَا أُحْصِيْ ثَـنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْـنَـيْتَ عَلٰى نَفْسِكَ I cannot truly praise You; You are as You have praised Yourself. (Ibn Mājah) 3. Thirdly, one should refrain from utilising the Bounties of Allāh ta‘ālā in disobeying Him. The eyes, the ears, the tongue, wealth, health, knowledge and every bounty Allāh ta‘ālā has blessed us with should never be utilised in disobedience to Him. Only then can one be regarded truly grateful to Allāh ta‘ālā. Patience and Gratitude: Two Doors of Jannah Sabr (patience) in times of grief and shukr (gratitude) in times of happiness are both means of entering Jannah. Rasūlullāh sallallāhu ‘alayhi wasallam has said, How wonderful is the situation of a believer! Every situation of his is khayr (goodness) for him, and this is for no one except the believer; if he finds himself in a favourable situation, he expresses gratitude, and this is good for him; and if he is afflicted with adversity, he exercises patience, and this is good for him. (Muslim) A Beautiful Incident Regarding Shukr There is a well-known incident of Sayyidunā Dāwūd ‘alayhis salām with regards to expressing true gratitude to Allāh ta‘ālā. Whilst engaged in shukr for the Blessings of Allāh ta‘ālā, he was inspired with a wonderful thought, ‘The tawfīq of shukr upon blessings granted by Allāh ta‘ālā is also a blessing from Him. Therefore, it is necessary to express shukr for this also.’ Upon engaging in shukr a second time, the same thought occurred again, so he carried out shukr for a third time. He then thought, ‘The tawfīq to express gratitude for a third time is yet another blessing.’ Now Sayyidunā Dāwūd ‘alayhis salām thought to himself that this is a never-ending cycle. Every shukr will always be a new blessing upon which another shukr will be necessary. Therefore, it is impossible to fulfil the responsibility of doing shukr. Sayyidunā Dāwūd ‘alayhis salām was compelled to say: O my Rabb! How can I be [truly] grateful to You when my shukr to You is also a blessing from You upon me? Upon this, Allāh ta‘ālā said, O Dāwūd! Now you have expressed (true) gratitude to Me. May Allāh ta‘ālā grant us the tawfīq to adopt the beautiful qualities of sabr and shukr. Āmīn. Extracted from Riyāḍul Jannah, Vol. 29 No. 7, 2020 © Riyādul Jannah

Yes I know and I mailed brother Arshad couple of weeks ago

Illness - A Blessing in Disguise By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Innumerable Favours of Allāh ta‘ālā Allāh ta‘ālā states, Allāh ta‘ālā has bestowed us with so many bounties that our minds are unable to encompass them and we would never be able to enumerate them. Rather, often we fail to realise a bounty to be a blessing being showered upon us. Furthermore, many times we regard a certain bounty to be an adversity! Illness – a Bounty from Allāh ta‘ālā Illnesses have always been around and will continue to be. Various forms of illnesses are prevalent throughout the world. At times people become ill in large numbers; the current Coronavirus pandemic being a prime example of this. It would be unintelligent to believe that we can completely eradicate every illness and have an ‘illness free’ world. However, as Muslims we need to understand what our thinking should be with regards to illnesses; we need to contemplate and realise whether illnesses are in reality adversities or actually blessings in disguise. Generally, health is perceived to be a bounty from Allāh ta‘ālā and rightly so. However, illness is also a bounty from Allāh ta‘ālā. Fundamentally, health and illness are no different for a believer; both are a bounty and blessing from Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has stated, Rasūlullāh sallallāhu ‘alayhi wasallam has explained in this Hadīth that both situations of adversity and ease are ‘khayr’. Accordingly, a believer’s attitude should be that he does not act according to circumstances, but rather according to his objective, i.e. the Pleasure of Allāh ta‘ālā. Therefore, in reality, no situation should be adverse for him because his focus will be to acquire Divine Pleasure by remaining within the parameters set by Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam for those circumstances. In a favourable situation, he will ensure he is grateful to Allāh ta‘ālā by not violating any of His Commands, whilst in adversity, he will exercise patience and act accordingly. As a result, he will acquire the Pleasure of Allāh ta‘ālā in both situations, hence the adversity will also prove to be a blessing for him. Positive Aspects of Illness If we analyse the situation of a person afflicted with illness, we do not find him at any disadvantage in the pursuit of his objective, the Pleasure of Allāh ta‘ālā. Rather, we will conclude that he has a greater advantage than those in privileged circumstances. Let us look at some of the benefits that a sick person acquires when he becomes ill. 1. Special Blessings, Mercies and Guidance from Allāh ta‘ālā Allāh ta‘ālā states, As is apparent from the above verse, one who exercises patience during illness or adversity and says ‘innā lillāhi wa innā ilayhi rāji‘ūn’, he will receive special blessings from Allāh ta‘ālā as well as general mercies and Allāh ta‘ālā will increase him in hidāyah (guidance) too. 2. Expiation of Sins In one Hadīth, Rasūlullāh sallallāhu ‘alayhi wasallam has stated, In another Hadīth, a Sahābī radhiyallāhu ‘anhu commented regarding a person who had passed away, ‘Glad tidings for him that he died without becoming ill.’ Rasūlullāh sallallāhu ‘alayhi wasallam replied, Woe to you! What do you know? It is possible that had Allāh afflicted him with an illness, He would have forgiven his sins through its medium. (Al-Muwattā, Imām Mālik rahimahullāh) 3. A High Status in the Court of Allāh ta‘ālā Many virtues have been mentioned with regards to those people who visit the sick. Rasūlullāh sallallāhu ‘alayhi wasallam has said, Rasūlullāh sallallāhu ‘alayhi wasallam has also said, If such are the virtues for those who visit the sick, then what status must the sick person hold in the Court of Allāh ta‘ālā? 4. A Sign of Goodness Rasūlullāh sallallāhu ‘alayhi wasallam has stated, 5. Award of Jannah Rasūlullāh sallallāhu ‘alayhi wasallam has stated, 6. Martyrdom Rasūlullāh sallallāhu ‘alayhi wasallam has stated, 7. Proximity to Allāh ta‘ālā Rasūlullāh sallallāhu ‘alayhi wasallam has stated, 8. Reward Beyond Measure Allāh ta‘ālā states, Rasūlullāh sallallāhu ‘alayhi wasallam has stated, If one is ill himself or if someone in his family is ill, then he should make du‘ā for the removal of the illness, spend in charity and also resort to medicine, but one should not fear illness or have a disliking for it. When there are so many Dīnī benefits for those who are afflicted with adversity or illness, then surely, it should be recognised as a blessing in disguise. Making Du‘ā for the Removal of Illness A question may arise in a person’s mind that if illness is such a great blessing, then why should we want to make du‘ā or resort to medicine for its cure? In this regard, I would like to mention an incident: Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh narrates that the great spiritual mentor, Hadrat Hājī Imdādullāh rahimahullāh was once discussing the positive aspects of illnesses. Coincidentally, a person came to request Hadrat to make du‘ā for his wife who was ill. Hadrat Thānwī rahimahullāh mentions that I thought to myself, ‘How will Hadrat make du‘ā for the lady as this will entail asking Allāh ta‘ālā to take away a blessing granted by Him?’ Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh says that Hadrat Hājī Imdādullāh rahimahullāh supplicated: O Allāh! Health is a blessing and illness is also a blessing; however, we are incapable of enduring the blessing of illness, so change it with the blessing of health which we are able to endure (happily). In conclusion, a believer should always keep acquiring the Pleasure of Allāh ta‘ālā in mind and regard every situation and circumstance a blessing from Allāh ta‘ālā. Surely, no situation will be an adversity for him if he learns to face it in the correct manner. Hence, the current pandemic of Coronavirus should also not over-concern a believer. A person should take all preventive measures and thereafter if he remains safe, alhamdulillāh, and if he is afflicted then too, alhamdulillāh, as he will be blessed with numerous Dīnī benefits that he will reap in this world and the Hereafter. Extracted from Riyāḍul Jannah, Vol. 29 No. 4/5, 2020 © At-Tazkiyah

Q: I know that kaffaarah fasts have to be kept consecutively, with no break in between. My question is that if a female has to keep kaffaarah fasts, then how will she keep them consecutively, taking into consideration that her haidh will come between the fasts? A: The days of her haidh are excluded from her kaffaarah days. Hence, immediately after the haidh ends, she should continue with the kaffaarah. And Allah Ta'ala (الله تعالى) knows best. قلت أرأيت المرأة يجب عليها شهران متتابعان فتحيض فيهما أتستقبل الصيام أم كيف تصنع قال إن كان الحيض يصيبها في كل شهر لا بد لها منه فعليها أن تقضي أيام حيضها ولا تستقبل الصيام وتصل ذلك بالشهرين (الأصل للشيباني 2/220) ولو كانت امرأة فصامت عن كفارة الإفطار في رمضان أو عن كفارة القتل فحاضت في خلال ذلك لا يلزمها الاستقبال لأنها لا تجد صوم شهرين لا تحيض فيهما فكانت معذورة (بدائع الصنائع 5/111) (فإن لم يجد ما يعتق صام شهرين متتابعين ليس فيهما رمضان وأيام منهية) وهي يوم الفطر ويوم النحر وأيام التشريق لأن التتابع منصوص عليه وشهر رمضان لم يشرع فيه صوم آخر غيره في حق المقيم الصحيح والصوم في العيدين وأيام التشريق منهي عنه فلا يتأدى به الكامل وينقطع التتابع بدخول هذه الأيام لأنه يجد شهرين متواليين خاليين عن هذه الأيام بخلاف ما إذا حاضت المرأة في صوم كفارة الإفطار أو القتل حيث لا ينقطع به الترتيب لأنها لا تجد بدا منه في شهرين بخلاف كفارة اليمين والنفاس والمرض حيث يستقبل في هذه الأشياء لأنه يمكن وجود شهرين خاليين عن النفاس والمرض ومدة كفارة اليمين قليلة فيمكنها أن تصوم مرتبا من غير حرج (تبيين الحقائق 3/10) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach

Never heard Mufti sahib speal Urdu before!

Jazakallaahu khayran for taking time to make these videos

House or Home? “Home is where the heart is” forms a well-known phrase which we often hear. However, we seldom hear a person say “house is where the heart is”. The reason is simple – the word ‘house’ generally refers to just the structure, be it of brick and concrete or stone and mud, while the word ‘home’ refers to the special place to which a person belongs and where he feels most comfortable, relaxed and ‘at home’. Let us now ask ourselves, “How many of us feel at home in our own houses?” Before we ‘jump the gun’ in our eagerness to answer, let us ponder over the following: Do we feel trapped in our homes, and feel like we just need to go out? Despite us having every amenity and comfort in our homes, is it inconceivable for us to spend a holiday at home? When we enter our homes, do we feel peace, tranquillity and happiness? Are we overwhelmed by feelings of gloom, depression and frustration? If it feels as if our home is permanently permeated by the darkness of fighting, quarrelling and discontentment, then we need to look beyond Eskom for enlightenment. In this regard, we will find the ‘down-lighter of Dua and the ‘quarrel-breaking contentment-making current of the Quraan indispensable and irreplaceable. Abu Hurairah (radhiyallahu anhu) says: “The house in which the Quraan is read, its household members increase, virtues and barakah multiply, angels come down upon them and the Shayaateen run far away from there, but the house in which the Quraan is not read, life there becomes difficult and empty of barakah, angels leave the house and the Shayaateen stay in it.” (Ithaafus Saadatil Muttaqeen vol. 4, pg. 466) Naturally, the environment of a house filled with Shayaateen and void of angels will be one of misery and unhappiness. However, there is no need to despair, as we literally hold the flawless formula in our hands – The Quraan. We need to enliven our houses, transforming them into homes of happiness, by daily reciting some portion of the Quraan. Whether collectively or individually, every member of the home should be part of this effort to illuminate the home with the Noor (light) of the Quraan. When recitation of the Quraan is replaced by reading posts on WhatsApp and Facebook or reading novels and blogs, then the angels are forced to flee as the Shayaateen flock to the family’s home. Just as we repel mosquitoes with ‘Peaceful Sleep’, let us repel the Shayaateen with the Quraan to enjoy peace, not only in our sleep but also in our wakefulness, and in every other aspect of our lives. uswatulmuslimah