ummtaalib

Part Forty Six According to some narrations, before Hazrat Abu Bakr (radhiyallahu ‘anhu) commenced dictating the letter, he said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Give me mashura and advise me regarding who I should appoint as the Khalifah, for by Allah, in my sight, you are also worthy of the position of Khilaafah.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) replied, “I will write the name of Hazrat ‘Umar (radhiyallahu ‘anhu)” and he then commenced writing the letter. However, when he reached the point where the name of Hazrat ‘Umar (radhiyallahu ‘anhu) had to be written, Hazrat Abu Bakr (radhiyallahu ‘anhu) fell unconscious. Since, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) knew that Hazrat Abu Bakr (radhiyallahu ‘anhu) wanted Hazrat ‘Umar (radhiyallahu ‘anhu) to be the next Khalifah, he wrote his name. Thereafter, when Hazrat Abu Bakr (radhiyallahu ‘anhu) regained consciousness, he specified, “Write the name of Hazrat ‘Umar (radhiyallahu ‘anhu).” (Hayaatus Sahaabah 2/ 31-33)

Bursting the Bubble As exhausted as she was, she put in the extra effort. “Never mind if I’m tired, I’ll do it for my hubby,” she thought to herself. She wore attractive clothing and jewellery, applied perfume, prepared his favourite meal and dessert and even lit candles, hoping to please her husband by making it a ‘special evening’. Sadly, as soon as he entered, let alone appreciate and admire, and let alone a simple smile and a hug – he didn’t even spare her a second glance! He walked in, glued to his phone, absolutely oblivious to the loving wife who had eagerly awaited him all day. At that moment, her bubble burst and her heart was broken… After reading the above, most people would be quick to condemn the husband’s behaviour and classify him as insensitive, callous and uncaring. Now, consider the following: “Mummy! You know what aapa told us today?” Faatimah excitedly exclaimed as she ran in from madrasah. “Not now Faatimah! I’m busy!” her mother snapped while frantically typing on her phone. “Daddy! See what I made for you with my blocks!” Muhammad said, hopping with happiness. “Can’t you see that I’m on the phone?” his father scolded in irritation. In all the cases above, a person turned to someone that they love, hoping and expecting to receive warmth, love, attention and acceptance, and were instead brushed off abruptly and painfully ignored. Just as a wife feels hurt when her husband treats her indifferently, children similarly feel hurt when their parents treat them in this way. If the husband is guilty, the parents are also guilty and deserving of condemnation. In such a child’s eyes, his parents love their phones more than him as they cannot even put it down for a few minutes to give him attention and love. When the child sees that his parents have bonded with their phones more than with him, it is unsurprising that he develops a fascination with the phone and also wishes to acquire one to bond with. If it is not the phone occupying the parents, then regardless of what it is, it causes hurt and pain to the child – especially when it happens on a continuous basis. As fathers and mothers, we need to understand that parenting is not an eight-to-five occupation where we can knock off for the day, thereafter ignoring all responsibilities of the work place until the next morning. As parents, we can never feel, “I gave my children enough attention today, now it’s my turn to relax and I do not want them to disturb me or bother me.” We are on duty 24/7, and whenever our children come to us, we must show them warmth, love and attention. Failing to do so creates a serious complex in the child, affecting their emotional wellbeing and causing them to develop a dangerous craving for attention. When the wife is displeased with her husband for ignoring her, then due to her intelligence and age, she will be able to express herself with words or even tears. In the case of the child, he does not know how to communicate his need via words. Instead, when he desperately craves the attention and love of his parents, he looks for other ways to gain it – or he will seek the love from outsiders. Children are simple souls and do not understand diplomacy and tact. If a child wants a toy from another child, he will often snatch it without thinking twice. Likewise, when the parents do not give the child the attention that he wants, he tries to ‘snatch’ it from them. This often manifests in the form of naughty behaviour such as breaking things, tantrums, etc., as the child knows no other way to draw his parents’ attention. How sad that the child has to resort to this behaviour simply to make his parents look at him! Unfortunately, this plan backfires. The child is given attention – but in the form of scolding, punishment, etc. and this further entrenches the complex and craving within the child. The parents then lament and complain about the behaviour of their children, failing to realise that it is actually a shout for help from a child who is starving for love and knows no other way to express himself. The next time our child comes to us, even if it may be to show us a flower they picked in the garden, or a ‘picture’ that they scribbled with crayons, or to tell us something silly that their friend told them, or to show us their toy, let us not burst their bubble and break their hearts. Let us take out a few moments to give them our undivided love and attention. uswatulmuslimah

Understanding Tazkiyah By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The Four Parts of Dīn The sole objective of our lives is to acquire the Pleasure of Allāh ta‘ālā, which can only be achieved by following the whole Dīn. The whole Dīn can be categorised into four parts: 1. External actions, which comprise of: a. Performing good actions e.g. Salāh; b. Refraining from sinful actions e.g. backbiting. 2. Internal qualities, which comprise of: a. Purifying the heart from debasing qualities e.g. pride; b. Adorning the heart with praiseworthy traits e.g. humbleness. Allāh ta‘ālā has laid down commands relating to both the external and the internal aspects of Dīn. In both, there are Do’s and Don’ts. For example, performing Salāh, giving Zakāh, fasting and performing Hajj are external actions which must be carried out; whilst causing physical harm, stealing and consuming harām are external actions which must be avoided. Similarly, jealousy, malice and pride are debasing qualities of the heart which are prohibited; whilst Shukr (being grateful to Allāh ta‘ālā) and Sabr (patience) and humbleness are praiseworthy qualities with which every Muslim should strive to adorn his heart. We can therefore conclude that our duties as Muslims are: to carry out good actions; to refrain from sinful actions; to purify the heart from debasing qualities; and to adorn the heart with praiseworthy qualities. All four are termed as Al-A‘māl As-Sālihah (good deeds) and our success lies in carrying them out. Allāh ta‘ālā states: Verily those who believe and do good deeds, for them shall be gardens beneath which rivers flow. That is the great success. (85:11) Tazkiyah and its Importance The process of removing the debasing qualities from the heart and adorning it with the praiseworthy qualities is known as Tazkiyah (soul purification). Through Tazkiyah a person first begins to recognise the shortcomings in his inner traits, such as the existence of pride and miserliness. As a result, he is able to exert effort and replace them with praiseworthy qualities such as humbleness and generosity. Allāh ta‘ālā has emphasised the importance of Tazkiyah in the Glorious Qur’ān by taking oath of seven different things before stating: Undoubtedly, the one who purified it (the soul) has succeeded and the one who soiled it (through kufr, shirk, sin) has certainly failed. (91:9-10) ‘Ilm and Tazkiyah In order to understand the Commands of Allāh ta‘ālā and to carry them out, it is necessary to acquire ‘ilm. Through ‘ilm, we will be able to understand what we are required to do in every situation. Regarding the external actions for example, ‘ilm is required to understand the pre-requisites of Salāh as well as all the necessary aspects within Salāh. Similar is the case for the inner qualities; a person will require ‘ilm to understand which qualities are prohibited and the consequences of having such qualities. For example, our beloved Nabī sallallāhu ‘alayhi wasallam has informed us that a person with pride equivalent to a mustard seed in his heart will not enter Jannah (without first going in Jahannam). (Abū Dāwūd, At-Tirmidhī, Ibn Mājah). However, without Tazkiyah ‘ilm is not beneficial, as we find that a person has ‘ilm but is unable to practice according to it despite having the desire to do so. For example, a person is aware that offering Fajr Salāh is compulsory, but is unable to leave his bed and go to the masjid. Similarly, despite being aware that sinful glances are not permissible, he is unable to control the gaze from lustful glances. The reason for this is a lack of spiritual stamina to carry out the Commands of Allāh ta‘ālā. Through the process of Tazkiyah, a person purifies his heart from debasing qualities and as a result gains the spiritual stamina required to fulfil all the external actions Commands of Allāh ta‘ālā. External Actions Hold No Value without Tazkiyah Another important point to understand is that without purifying the heart, despite carrying out the external actions of Dīn, they may not be accepted in the Court of Allāh ta‘ālā. This is because a corrupt heart could lead to a person performing deeds with the wrong intention. For example, if a person performs a good action with the intention of acquiring fame, he will gain no reward whatsoever, rather he will be answerable in the Court of Allāh ta‘ālā. Even though outwardly his action may appear perfect and in accordance with the Commands of Allāh ta‘ālā and the Sunnah of Nabī sallallāhu ‘alayhi wasallam, due to his insincerity his action will yield no benefit. The importance of a purified heart has been explained by Nabī sallallāhu ‘alayhi wasallam in a hadīth: Indeed there is a piece of flesh in the body; if it is sound, then the whole body will be sound and if it is corrupt then the whole body will be corrupt. Indeed it is the heart. (Al-Bukhārī) Tazkiyah: The Key to Practising the Whole Dīn From the above, it is clear that Tazkiyah is the path that leads to the reformation of the heart, providing the spiritual stamina required for external actions; and making them perfect and worthy of acceptance. Having understood the importance of Tazkiyah, the question arises as to how it can be achieved. For this, read and study ‘The Path to Purification’, published by At-Tazkiyah. Let us recognise the importance of Tazkiyah and exert effort towards its acquisition, so that we may practice the whole Dīn and acquire the eternal bliss of the Hereafter. © Riyādul Jannah (Vol. 26 No. 11/12, Nov/Dec 2017) Islamic Da'wah Academy

Part Forty Five Hazrat Abu Bakr (radhiyallahu ‘anhu) then called Hazrat ‘Umar (radhiyallahu ‘anhu) in private and gave him certain advices. Thereafter, when Hazrat ‘Umar (radhiyallahu ‘anhu) left the room, Hazrat Abu Bakr (radhiyallahu ‘anhu) raised his hands high and made the following du‘aa: O Allah! I only intended the good and benefit of the ummah in appointing Hazrat ‘Umar (radhiyallahu ‘anhu). I fear that if I do not appoint the correct person, the people will fall into fitnah after my demise, and hence I have decided that which I felt was most appropriate, but You know best. After pondering deeply over the matter, I have appointed over them the one whom I felt was the best among them, the most capable of leading the people, and the most desirous for that which will ensure their guidance and goodness. I am now beset by Your command of death which has come to me, so You see to their affairs after me, as they are Your slaves and their forelocks are in Your control. I beseech You to decide that which is the best for them in appointing their Khalifah after me. Make Hazrat ‘Umar (radhiyallahu ‘anhu) be among the Khulafaa-e-Raashideen (rightly guided Khalifas) who will follow the blessed way and example of Rasulullah (sallallahu ‘alaihi wasallam), the Nabi of mercy, and the way of all the righteous servants whose positions come after the position of Rasulullah (sallallahu ‘alaihi wasallam) (from the Ambiyaa (‘alaihimus salaam)) after him, and make his subjects righteous and obedient to him. (Hayaatus Sahaabah 2/ 31-33)

A Friend Indeed “Don’t talk about a person. Enquire about his companions.” (Arabic Proverb) This simply means that if you want to enquire about a person — about his character, what are his habits, is he responsible, etc., then do not enquire specifically about him. Instead, enquire about the company he keeps. If he keeps good company, Insha-Allah he will likewise be a good and upright person. On the contrary if he remains in the company of people accustomed to sin and vice or people of low character and morals, he will generally be judged accordingly. Musk Seller Rasulullah (sallallahu ‘alaihi wasallam) emphasized upon us to always maintain good company. He is reported to have said, “A person follows the way of his friend, therefore beware of who you befriend!” (Sunan Abi Dawood #4833) In another hadeeth, a good friend has been likened to one who sells musk. One will either receive some musk from him as a gift, or buy it from him or at least one will enjoy the fragrance of musk by merely being in his company. In other words one can only benefit from him. The bad friend has been compared to a blacksmith. He will either burn your clothes due to the sparks and embers flying out of his furnace, or at the least one will breathe the toxic fumes. (Saheeh Bukhaari #2101) Thus one will not be able to escape the harm of being in his company. Merely being in the company of the bad friend will leave its negative effects on one. Friend in Need Another common saying is, “A friend in need is a friend indeed.” Supposing you are stranded on a journey and want to reach home. A friend comes and offers you a lift. He then leaves you at the door of your house. Indeed he will be regarded as a true friend. However, if he gave you a lift and dropped you off at the door of your enemy, you will be extremely disappointed and regard his claims of friendship as false. We are all presently on a journey in this world. Our greatest need is to safely reach our home which is Jannah. The person who assists us to travel on the Straight Path and guides us to our home is our true friend. The one who gives us a lift to the vice dens, encourages us to commit sins and ‘helps’ us to engage in vice is dropping us of at the door of our worst enemy. Such a ‘friend’ is either totally ignorant — that he is destroying his friend and thinking that he is doing him a favour — or he is a wolf in sheep’s clothing! He merely pretends to be a friend but is a hidden enemy. Friendship is also a two-way street. While you should choose the right friends, also be a true friend. In the guise of friendship do not push people towards the destruction of this world and the Hereafter by encouraging towards evil or passing on bad habits. Nevertheless choose your friends carefully. A friend will either make you… or break you! alhaadi

How Should a Woman Sit and Prostrate in Prayer? Answered by Ustadha Naielah Ackbarali Question: In the ”Absolute Essentials of Islam” it’s written that women should have their hands at shoulder level in prostration and keep their forearms on the ground. Yet when I attempted to practice this, I found that I could not keep my forearms on the ground without having my hands at head-level, like men. Can you explain this and the way women should perform prostration? Can you also describe the exact sitting position women should be in, please. Answer: Assalamu alaykum wa rahmatullahi wa baraktuhu The basis of the woman’s prayer in the Hanafi madhhab is that it follows the same rulings as the man’s prayer, and any differences between the two return to the principle of what is most concealing and modest for her. [Ibn `Abidin, Radd al Muhtar] In prostration, it is sunna for a woman to draw all of her limbs closely together in order to achieve maximum modesty. Her abdomen rests on top of her thighs and her upper-arms remain closely at her sides while her forearms lay on the floor. [Radd al- Muhtar; Shurunbulali, Maraqi al-Falah] It is sunna for men to prostrate in-between their hands, and their hands are placed at the level of the ears like the opening takbir. So far, I have not found a specific text that indicates that a woman does differently but I am still researching this matter. Yet, it should be noted that the placement of the hands do not affect the validity of the prayer and it is permissible to place one’s hands at the head level while prostrating as long as the ideals of modesty and concealment are upheld. In regards to her toes, it is obligatory for a part of the toes to touch the ground while in prostration in order for the prayer to be considered valid. Shaykh Faraz Rabbani has mentioned that it is not a specific sunna for women to keep their toes upright but there is no harm in doing so during prostration. While sitting for tashahud, she sits in the tawarruk position, which means that she sits on her left buttock with her knees bent and both legs are conveniently positioned to the right side of her body. In Maraqi Falah, al-Hadiyya al-Alaiyya, and Imdad al Fatah, the authors mention that the thigh is placed on top of the other thigh while her leg rests underneath her right hip. In Majma al-Anhar, the author explains further and says that “…she sits on her left buttock and positions both legs to the right side of her body because this is most concealing for her, and she brings together both of her thighs and places her right leg on top of her left leg.” In terms of additional information, the great Hanafi jurist Ibn Abdin notes the differences found within the woman’s prayer in Radd al-Muhtar. I have translated the majority of the details from his list while also adding extra explanations from sources like al-Hadiyya al-Alaiyya, Maraqi al-Falah and Imdad al-Fatah. 1.) When performing the opening takbir, she raises her hands to the level of her shoulders, while men raise their hands to the level of their ears. 2.) When performing the opening takbir, she does not withdraw her hands from underneath her sleeves because it may expose her forearms which are awrah (nakedness), while men should remove their hands from underneath their shawls. 3.) When standing, she places her right inner-palm on top of her left hand and rests them on her chest without clasping them, while men place their hands below their navels and clasp them together. 4.) When bowing, she bends her back slightly so that she touches her knees but she does not straighten her back fully, unlike men who completely align their limbs. 5.) When bowing, she does not spread her fingers apart but rather she keeps them closed together, unlike men who keep their fingers outspread. 6.) When bowing, she places her palms upon her knees and does not grasp her knees, unlike men who grasp their knees. 7.) When bowing, she bends her knees, unlike men who keep their knees straightened. 8.) When bowing and prostrating, she keeps her upper arms (the area from the shoulder to the elbow) as close as possible to the sides of her body, unlike men who distance their upper arms from their bodies. 9.) When prostrating, she rests her forearms on the ground, unlike men who keep their arms raised above the ground. 10.) She does not keep her toes upright like men. 11.) While sitting for tashahud, she sits in the tawarrak position (explained above) and she places her hands on top of her thighs such that the tips of her fingers reach her knees. 12.) While sitting for tashahud, she does not spread her fingers apart but rather she keeps them closed together, unlike men who keep their fingers outspread. 13.) If the Imam forgets something in his prayer, she claps without excessive movement instead of saying ‘SubHanAllah’ like men. 14.) She does not lead the man’s prayer. 15.) It is prohibitively disliked (e.g. sinful) for her to pray in a woman’s group prayer, to give the adhan, or to give the iqama. 16.) If she prays in a mixed congregation, she stands behind the men. 17.) She is not obligated to attend the Friday sermon prayer, but if she does and completes it, it counts as her Dhuhr prayer. 18.) It is not necessary (wajib) for her to attend the Eid prayer as opposed to men. 19.) It is not recommended for her to wait until the brightness of the sun to pray Fajr like it is for men performing the group prayer, but it is best for her to pray at the earliest part of the Fajr prayer time. 20.) She does not recite out loud in the non-silent prayers. Yet, it is important to note that if she is praying by herself in any prayer, she must recite at a level where she can hear herself in order for her prayers to be considered valid. While the majority of information found within this post was extracted from Arabic texts, I would recommend the following English resources for more details about this topic: ”The Salah of Women” by Madrasa Arabiya Islamia Azadville, South Africa ”Heavenly Ornaments’‘ by Maulana Muhammad Ashraf Ali Thanvi Barak Allah fikum Naielah Checked & Approved by Faraz Rabbani

The Wonderful Rewards of Tasbeeh-e-Fatimi Bismillahir Rahmaanir Raheem On one occasion, Hadhrat Hajee Farouk Saheb (Rahmatullahi ‘alayh), one of the senior Khulafa of Hadhrat Moulana Maseehullah (Rahmatullahi ‘alayh), visited us in Azaadville. During the time that he spent with us, he presented the value of Tasbeeh-e-Fatimi in a very unique manner. Hadhrat (Rahmatullahi ‘alayh) explained that if a person enjoys gardening and appreciates the diversity of plants and trees, and if he travels in the world and comes across a beautiful, exotic tree or plant, he desires for it to be in his garden. He wants to enjoy its beauty and its fruit, in his own garden. However, to take it back to his country, will require special arrangements to be made. Governments have strict regulations in respect to importing and exporting, and these will have to be fulfilled. Moreover, he will have to consider whether the environment and climate of his country will be conducive and suitable. It may be that the plant is taken back home, but it does not survive due to the climate or due to other factors. If sustainable and feasible, he goes about making preparations to purchase it and bring it back to his country. Since the plant will be imported, he will have to abide by the regulations and protocol of the country, to import such plants. If he acquires the permit or licence, he will have to make arrangements for it to be transported and delivered in a suitable manner – because plants are sensitive and can easily wither away and die, if they are not packaged properly and not cared for. When he does receive it, he will have to plant it and look after it – according to its specifications. He will have to water it, add fertilizer to it, and will have to take care that it is not damaged or destroyed. The seasons bring different weather conditions, so more care is required. He will be cautious that children do not damage the plant while they play, and animals and insects don’t harm or destroy the plant. …So much of effort is made for one plant or tree of this world. …Furthermore, each tree takes time to grow and bear its fruit – years pass in the growth of a tree. In the process, the person may leave this world and not see it thrive and produce fruit. Even if he lives to enjoy the shade, the flowers and the fruit, it will only be a period of time. THE TREES OF JANNAH The Hadith speaks of trees in Jannah which surpass the trees of this world, in every way. Hadhrat Abu Hurayrah (Radiyallahu’anhu) reported that Rasulullah (Sallallahu ‘alayhi wasallam) said: “…Say: Subhanallah, Alhamdulillah, La ilaaha illallaah or Allahu Akbar, one tree will be planted for you in Jannah, for each of these.”[1] For each glorification of Allah Ta’ala, a tree is immediately planted in Jannah. There are no regulations, no costs, no transport arrangements required, etc. And these trees will not die. They are permanent … and we too will be living eternally in Jannah, Insha-Allah. May Allah Ta’ala make it such that we enter Jannah and also enjoy the beauty of the trees of Jannah. In reading the Tasbeeh-e-Fatima, which comprises of 33 times Subhanallah, 33 times Alhamdulillah and 34 times Allahu Akbar, we will be planting 100 trees. The effort to recite is small; the returns are very big. Rasulullah (Sallallaahu ‘alayhi wasallam) described a tree of Jannah: "There is a tree in Jannah (that is so big and huge) that if a rider travels in its shade for one hundred years, he would not be able to cross it."[2] In another Hadith, Rasulullah (Sallallaahu ‘alayhi wasallam) said: “There is no tree in Jannah that does not have a trunk of gold.”[3] Hadhrat ‘Abdullah ibn Mas’ood (Radiyallahu’anhu) reported that Rasulullah (Sallallahu ‘alayhi wasallam) said: “I met Nabi Ibraheem (‘alaihis salaam) when I was taken on Mi’raj (ascension to the heavens) and he told me: “O Muhammad, convey my Salaam (greetings) to your Ummah and tell them that Jannah has good soil and sweet water, but it is barren. The plantation of Jannah is (the recitation of) Subhanallah, Alhamdulillah, La ilaaha illallaah and Allahu Akbar.”[4] Alhamdulillah, for many, it is a practice to read Tasbeeh-e-Fatimi and engage in Zikrullah after the Fajr and Asr Salaah. These are Mubarak (blessed) times. These are also the times when people enjoy sitting or working in their gardens – so, in that same time, prepare for the real gardens of Aakhirah! Hadhrat Shaikhul Hadith, Maulana Muhammad Zakariyyah (Rahmatullahi ‘Alayh) had said that we should be conscious in undertaking all our A’maaal; thinking over the rewards, profits and the ‘harvest’ that will follow in Jannah. In this instance, we should think that we have planted one hundred magnificent trees in Jannah. Daily, we should contemplate over what we have earned and acquired of Aakhirah, by way of our actions. If a businessman pulls off a big deal and he secures prime property, etc. then in his opinion, this is a great accomplishment; this is success. He is extremely happy. However, all is ‘Faani’ – all is perishable. Nothing of Dunya is made to last. Whereas, the Zikr of Allah Ta’ala is acquiring and building our Jannah, which is forever… which is made to last. Of course, the Niyyah must be right, the Amal must be right and we should ask Allah Ta’ala to accept from us. The same focus and motivation should be brought in, when practising upon the various Sunnats. We should consider that each Sunnah brings the reward of 100 martyrs. Who does not want to multiply his honour by living his entire life according to the beautiful Sunnah? …Where there are people trying to demolish the Sunnah, we should revive it, appreciate it, cherish it and live it. BUILDING YAQEEN There is an incident of a Muslim woman who visited her friend. Whilst they were talking, her 3 year old child came and began to tug at the mother’s garment, saying: “Mummy, we have not built our palace in Jannah today!” Thereafter, her other young children, came to her and they too began to say the same – that they had not built their palaces in Jannah. The sister, who was visiting, expressed her surprise and asked what was meant by the children’s statements. So, the mother sat with her children and they recited Surah Al-Ikhlaas ten times and she explained to her friend, that the Hadith states that the recitation of Surah Al-Ikhlaas 10 times secures a palace in Jannah. The children then expressed their desire to fill up their Jannah with treasures, and they began to recite ‘La Haula wala Quwwata Illah Billah’ … since the Hadith mentions that this is a treasure of Jannah. When the mother asked the children what should be read if they want a drink of Kauthar from Rasulullah (Sallallaahu ‘alayhi wasallam), they all eagerly began to recite Durood Sharief. …Allahu Akbar. How enviable, when contemplating the vastness and loftiness of such a Jannah, which is being upgraded daily from such early years. This intelligent mother was fostering Yaqeen (conviction) in the Aakhirah, within the hearts and minds of her little children. We cannot truly imagine what would be achieved and what success will be enjoyed by these children, when their focus and effort is on Aakhirah, Jannah and preparing for Jannah. Allah Ta’ala grant us that kind of enthusiasm as well. Aameen. THE LAND OF DUNYA AND THE LAND OF JANNAH When we purchase a plot of land in this world; it is a fixed area in hectares or acres or square metres. By building a house and adding other amenities, the land does not expand or increase; it remains the same. The land of Jannah is such, that the more Zikrullah we engage in, the more good we do, the more the land increases and the more the land is developed by way of magnificent trees, palaces, rivers and so forth. As mentioned, Jannah is barren land, and it through our A’maal, that these bounties of Jannah are achieved and our plot of Jannah increases and expands. If a person recites the Tasbeeh-e-Fatimi after Fajr and Asr and before sleeping, so he has increased his Jannah with 300 more trees. And if he recites it after every Salaah and before he sleeps, so he has increased his plot of Jannah with 600 trees. If he does so daily, then for every passing week, he has increased his plot of Jannah by 4200 trees! Alhamdulillah, this was discussed in Westville, KZN, on one of our visits, and thereafter a friend mentioned that he approached a brother after Salaah, and he indicated that he should wait a little. After a short time, he explained that he was busy planting his trees in Jannah, with the recitation of Tasbeeh-e-Fatimi, and he had wanted to complete that first. Alhamdulillah. Allah Ta’ala’s Grace. HADHRAT FATIMA (RADHIYALLAHU ‘ANHA) Hadhrat Fatima (Radhiyallahu ‘anha) is described as the queen of the women of Jannah. Despite her lofty rank, she would carry out all the household chores by herself. She would draw water from the well to carry it home and grind the barley in the millstone. Due to these tasks, she developed blisters on her hand. On one occasion, Hadhrat ‘Ali (Radhiyallahu anhu) informed her that some slaves have arrived from the spoils of war and she should request a maid slave from her father, to assist her in the household chores. She thus went to Rasulullah (Sallallaahu ‘alayhi wasallam) but such was her shame, that she could not ask her own father, and went back home. Rasulullah (Sallallahu alayhi wasallam) was informed of Hadhrat Faatima’s (Radhiyallahu ‘anha) visit and went to her home to find out the reason. …From here, we learn the kind of relationship that should be found between parents and children, and the concern parents should have for their children. Unfortunately, today there is widespread neglect and we leave our children in the ‘care’ of the television, i-pad, X-box, PS4, etc. We are clueless to what is happening in their lives, and they don’t disclose anything to us because they find us too busy to give them any special time. Nevertheless, Hadhrat Fatima presented her request to her father. Rasulullah (Sallallahu alayhi wasallam) replied: “Shall I not show you something better than what you asked for? When you retire to your bed, recite Subhanallah 33 times, Alhamdulillah 33 times and Allahu-Akbar 34 times. This is better for you than a servant.”[5] This is what is known as Tasbeeh-e-Faatimi. Who does not want better? If someone offers us better than what we want or have, how keen we would be. Whilst it is permissible to have a maid to help at home, our reasons today are generally because our womenfolk want to go gyming, want to socialise, etc. However, by doing one’s own chores at home, a woman will, InshaAllah, maintain her fitness levels. We learn from this Hadith that our physical strength also comes from Zikrullah and other Azkaar, such as Durood Shareef and Istighfaar. Zikrullah gives us energy and strength. …We buy all kinds of energy-boosters, but this is an energy-booster which is unparalleled in its benefits. Similarly, the Qaylulah gives the physical body rest and rejuvenation. …Nowadays, we say that we are exhausted and fatigued and need to go to a resort to rest, whereas the solutions to our problems are to be found in the Qur'aan Shareef, the beautiful Sunnah and in the Zikr of Allah Ta’ala. MEANING AND BENEFIT We should not rush when engaged in any Zikr. Keep in mind, the meaning and benefit. “Subhanallah” means that Allah Ta’ala is Pure. When a person says: “Subhanallah”, the person is acknowledging and proclaiming Allah Ta’ala’s Purity; that Allah Ta’ala is free from any blemish or defect. In this, there is also an acknowledgement, that we are impure. We have so many weaknesses and defects. Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘Alayh) had said that when we glorify Allah Ta’ala thus, Allah Ta’ala, in return, will purify us. …Many Mashaa’ikh instruct that females read 300 times "SubhanAllah". Just on this Tasbeeh, a person will achieve Tazkiyah (purification). Allah Ta’ala will purify, and when Allah Ta’ala purifies, what will be the condition of such a heart! “Alhamdulillah” means that all praises belong to Allah Ta’ala. Allah Ta’ala is not in need of our praises. All praises are for Allah Ta’ala whether we praise Allah Ta’ala or not. Allah Ta’ala is the only one worthy of praise. In the Hamd of Allah Ta’ala, the heart is fully accepting Allah Ta’ala as He is. We should think and believe that only Allah Ta’ala is Owner of all the qualities of praise. We, ourselves are useless and have nothing. From Allah Ta’ala’s Side, and out of His Ihsaan and Karam, when a person praises Him, Allah Ta’ala creates circumstances whereby people praise the person in return. “Allahu-Akbar” means Allah Ta’ala is the greatest. Allah Ta’ala has all the qualities of greatness. Greatness is exclusive to Allah Ta’ala. When a person recognises and acknowledges Allah Ta’ala’s Greatness, Allah Ta’ala places honour into the hearts of the creation for the person who honours Him. Hazrat Maulana Hakeem Muhammad Akhtar (Rahmatullahi ‘Alayh) had explained that this honour is not based on the desire of the nafs, but in the light of the Masnoon Dua: “O Allah, make me small (insignificant) in my own eyes, and make me great (significant) in the eyes of the people.” In our own hearts, we should see ourselves as insignificant and unimportant, but we ask Allah Ta’ala to grant respect and honour in the hearts of people. What outwardly seems to be pride, has its antidote and cure in the first part of the Dua: O Allah, make me small (insignificant) in my own eyes. Respect is necessary to establish order, peace and stability. If there is no respect, there will be complete upheaval in our homes, schools, Masaajid, etc. If no respect is shown to the parents, Ustaadh, Imaam and other seniors, then there will be disorder, turmoil and chaos. And this is what we do see, in these times. Due to a lack of respect and Adab, there is disturbance and disruption in every system. Going back a few decades, cleaning floors or cars, required washing, polishing and shining. Different products would be used. Nowadays, products are formulated which do all three in one. These products are marketed as 3-in-1, 5-in-1, etc. Similarly, the Zikr of Allah Ta’ala has multiple benefits: Cleaning, polishing, and shining the heart. From the time of Rasulullah (Sallallaahu ‘alayhi wasallam), we have had a 3-in-1 solution to the maintenance of the spiritual heart. "Subhanallah" cleans the heart; "Alhamdulillah" polishes the heart and "Allahu Akbar" shines the heart. Similarly, different Azkaar that are drawn from Ahadith do the same: clean, polish and shine. From another angle: Certain medicines require a prescription. They cannot be purchased over the counter. Allah Ta’ala has made His Zikr for the whole Ummah. No one requires permission to make Tasbeeh – to glorify and praise Allah Ta’ala. This opportunity is available for all. Despite the value being so great, we are found wanting in appreciation and in Amal. Allah Ta’ala has made His Zikr so easy. The Tasbeeh-e-Fatimi takes about a minute and requires no physical exertion or monetary expense. May Allah Ta’ala grant us the Taufeeq to practice. May Allah Ta’ala grant us the Azmat of Deen – Azmat for every aspect of Deen. Ameen! By Hadhrat Moulana Abdul Hamid Saheb (Daamat Barakaatuhum)

Can a woman travel alone without any relative? Question: AssalamuAlaikum. Mufti Saheb. There is a Hadith that a time will come that woman would travel from Sanaa to Hazramaut and she will not be harmed. This Hadith indicates that when such a time comes then it will be permissible for woman to travel alone. In today’s time Dctr Shabir Ally says that it is permissible and that Hadith that forbids is regarding such a time which they were scared. Can you please explain? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Hereunder is the Hadith referred to in the query. عَنْ خَبَّابِ بْنِ الأَرَتِّ قَالَ شكونا إلى رسول الله صلى الله عليه و سلم وهو متوسد بردة له في ظل الكعبة فقلنا ألا تستنصر لنا ألا تدعو لنا؟ فقال قد كان من قبلكم يؤخذ الرجل فيحفر له في الأرض فيجعل فيها فيجاء بالمنشار فيوضع على رأسه فيجعل نصفين ويمشط بأمشاط الحديد ما دون لحمه وعظمه فما يصده ذلك عن دينه والله ليتمن هذا الأمر حتى يسير الراكب من صنعاء إلى حضرموت لا يخاف إلا الله والذئب على غنمه ولكنكم تستعجلون. Translation: Khabbaab Bin Arit Radiallahu Anhu said: We complained to Rasulullah Sallallahu Alaihi wa Sallam (about our condition) while he was leaning against his sheet cloak in the shade of the Ka`ba. We said, Will you ask Allah to help us? Will you invoke Allah for us? He said, among those who were before you a (believer) used to be seized and, a pit used to be dug for him and then he used to be placed in it. Then a saw used to be brought and put on his head by which the head would split into two halves. His flesh might be combed with iron combs and removed from his bones, yet, all that did not cause him to revert from his religion. By Allah! This religion (Islam) will be completed (and triumph) till a rider (traveler) goes from San`a' (the capital of Yemen) to Hadramout fearing nobody except Allah and the wolf lest it should trouble his sheep, but you are impatient. Bukhari Take note the Hadith refers to a راكب (male traveller) and not a woman. However, there is another Hadith narrated by Adi bin Hatim Radiallahu Anhu in reference to a woman. Hereunder is the Hadith حَدَّثَنِى مُحَمَّدُ بْنُ الْحَكَمِ أَخْبَرَنَا النَّضْرُ أَخْبَرَنَا إِسْرَائِيلُ أَخْبَرَنَا سَعْدٌ الطَّائِىُّ أَخْبَرَنَا مُحِلُّ بْنُ خَلِيفَةَ عَنْ عَدِىِّ بْنِ حَاتِمٍ قَالَ بَيْنَا أَنَا عِنْدَ النَّبِىِّ - صلى الله عليه وسلم - إِذْ أَتَاهُ رَجُلٌ فَشَكَا إِلَيْهِ الْفَاقَةَ، ثُمَّ أَتَاهُ آخَرُ، فَشَكَا قَطْعَ السَّبِيلِ. فَقَالَ «يَا عَدِىُّ هَلْ رَأَيْتَ الْحِيرَةَ». قُلْتُ لَمْ أَرَهَا وَقَدْ أُنْبِئْتُ عَنْهَا. قَالَ «فَإِنْ طَالَتْ بِكَ حَيَاةٌ لَتَرَيَنَّ الظَّعِينَةَ تَرْتَحِلُ مِنَ الْحِيرَةِ، حَتَّى تَطُوفَ بِالْكَعْبَةِ، لاَ تَخَافُ أَحَدًا إِلاَّ اللَّهَ» Translation: Adi bin Hatim Radiallahu Anhu said: While I was in the city of the Prophet, a man came and complained to him (the Prophet, ) of destitution and poverty. Then another man came and complained of robbery (by highwaymen). Rasulullah Sallallahu Alaihi wa Sallam said, "Adi! Have you been to Al-Hira?" I said, "I haven't been to it, but I was informed about it." He said, "If you should live for a long time, you will certainly see that a lady in a Howdah traveling from Al-Hira will (safely reach Mecca and) perform the Tawaf of the Ka`ba, fearing none but Allah. Bukhari Here in this Hadith, the travel is from Heera to the Kaaba Shareef and not from Sanaa to Hadramaut. Deducing laws of Shariah directly from Ahadith is the function of the Mujtahideen like the four Imams of Fiqh, Imam Abu Hanifah, Imam Malik, Imam Shafee, Imam Ahmad Bin Hambal Rahimahullah. They were experts of the Qur’an and Ahadith and related sciences. It is incorrect for a non-Mujtahid, let aside a non Aalim to deduce laws of Shariah directly from the Qur’an and Ahadith as such a deduction will not be consistent with any principle and it will be riddled with many contradictions. If the Hadith meant that a woman could travel alone without a Mahram in safe times then there was no time that a woman was more protected and safe than the era of Rasulullah Sallallahu Alaihi wa Sallam as the era of Rasulullah Sallallahu Alaihi wa Sallam is described as خير القرون (the best of eras). Women were given respect, dignity and honor. They were liberated from all forms of domestic, social and economic injustices of the past. Women were announced equal to men in attaining virtuous deeds. إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا. Translation: Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward. Surah Al-Ahzaaab verse 35 Despite such a pure and safe environment, Rasulullah Sallallahu Alaihi wa Sallam stated the following: عن نافع عن عبد الله بن عمر عن النبي صلى الله عليه وسلم قال لا يحل لامرأة تؤمن بالله واليوم الآخر تسافر مسيرة ثلاث ليال الا ومعها ذو محرم. Translation: It is not permissible for a woman who believes in Allah and the Last Day to travel for the distance of three days except with a Dhu-Mahram (i.e. a male with whom she cannot marry at all, e.g. her brother, father, grandfather, etc.) or her own husband). Sahih Muslim قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:لاَ تُسَافِرِ المَرْأَةُ إِلَّا مَعَ ذِي مَحْرَمٍ، وَلاَ يَدْخُلُ عَلَيْهَا رَجُلٌ إِلَّا وَمَعَهَا مَحْرَمٌ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ إِنِّي أُرِيدُ أَنْ أَخْرُجَ فِي جَيْشِ كَذَا وَكَذَا، وَامْرَأَتِي تُرِيدُ الحَجَّ، فَقَالَ: اخْرُجْ مَعَهَا. Translation: Rasulullah Sallallahu Alaihi wa Sallam said: It is not permissible for a woman who believes in Allah and the Last Day to travel except with a Mahram (unmarriageable kin), and no man may visit her except in the presence of a Dhu-Mahram. A man asked Rasulullah Sallallahu Alaihi Wa Sallam: "O Messenger of Allah! My wife is going on Hajj (pilgrimage), while I want to participate in a battle, what should I do? Rasulullah Sallallahu Alaihi Wa Sallam said: "Go out with her. The most explicit evidence on this issue is the incident of Aisha Radiallahu Anha during Hajjatul Wida. Makkah Mukarramah was already conquered. It was the pure environment of the Haj of Rasulullah Sallallahu Alaihi wa Sallam. The enemies of Islam were suppressed and the Islamic law was in full force. When Hazrat Aisha Radiallahu Anha wanted to perform Umra after Haj, Rasulullah Sallallahu Alaihi wa Sallam advised Hazrat Aisha’s brother Abdur Rahman to accompany her from Makkah to Tan’eem which is at the border of Haram. The distance between Tan’een and Haram is only about 5km. Hazrat Aisha Radiallahu Anha could have traveled by herself to Tan’eem as it was in the era of Islamic law and the Haj of Rasulullah Sallallahu Alaihi wa Sallam. Hazrat Aisha could have traveled with other Sahabiyyaat to Tan’eem. Why did Rasulullah Sallallahu Alaihi wa Sallam specifically chose Abdur Rahmaan to accompany her? The answer is simple, Hazrat Aisha Radiallahu Anha was a Shar’ie Musaafir and she had to abide by the laws of Shariah of traveling with a Mahram. Any person who is correctly schooled in Hadith will not rely merely on an indication in the Hadith to deduce a ruling. There are two modes of expression of speech; • One is نص (the objective of the speech). • The other isظاهر (secondary to the objective of the speech). Whilst we consider the secondary points in Hadith, that should not be in conflict with the primary objective of the speech. In the two Ahadith stated in the beginning about safe travel, the primary objective of the speech is emphasis on safety and protection. This is illustrated with example of a rider traveling in one Hadith and woman traveling in another Hadith. It is incorrect to use this illustration of safety to deduce that a woman can travel alone in safe time as that is not the primary objective of the Hadith, especially when there are many Ahadith prohibiting women traveling alone without a Mahram. Furthermore, no Mujtahid has made such a deduction. Hereunder are the rulings of the four Imams of Madhabs on woman travelling alone. According to the Hanafi and Hambali schools of thought, it is not permissible for a woman to travel the distance of three days (equivalent to 48 miles) without her husband or a Mahram (unmarriageable kin) accompanying her. According to the Shafie school of thought, a woman is only permitted to travel with a Mahram or her husband or a group of women. According to the Maliki school of thought if a woman cannot find a Mahram to travel with her for a Wajib travel and she does not have a husband, then she is allowed to travel with a group of pious men or a group of pious women. As for non Wajib travel, the normal principle will apply as stated hereunder. أمّا سفر التّطوّع والمباح فلا يجوز لها الخروج فيه إلاّ مع محرمٍ أو زوجٍ . Translation: As for a voluntary and permissible travel, a woman is not permissible to travel except with a Mahram or a husband. Mausu’atul Fiqhiyyah Al-Kuwaitiyyah 304/23 It is incorrect to assume that the Hadith is referring to today’s time. Please consider the following reports about how unsafe it is for woman to travel alone. • The agency Eric Mower + Associates asked 400 U.S. women about their perceptions on safety when traveling alone. The results reveal that overall, women feel uncomfortable or unsafe traveling solo (although two out of three have done so). Furthermore, two in five women report that they have experienced sexual harassment while on the road alone. • FBI Special Agent David Rodski told reporters the number of sexual assaults during flights is increasing "at an alarming rate," and added, "We're not sure why." Last year, CNN reported it is difficult to determine just how frequently assaults happen on commercial flights because no federal regulatory agency tracks that data nationwide. The FBI doesn't have complete confidence in the official number of midair sexual assaults, because so many cases may go unreported, said Brian Nadeau, assistant special agent in charge with the Baltimore division of the FBI. Investigators believe the numbers are almost certainly much higher. The Association of Flight Attendants-CWA, one of the world's largest flight attendant unions, surveyed nearly 2,000 flight attendants in 2016 about their experiences with midair sexual assaults. Among those who responded, 1 out of 5 said they received a report of passenger-on-passenger sexual assault while working a flight. • Airlines are under pressure to provide separate women’s seating to combat the lecherous spread of male passengers over the dividing armrests, amid a surge in midair sexual assaults. And Allah Ta’āla Knows Best Mahomed Yasser Yunus Hussen Student Darul Iftaa Mozambique Checked and Approved by, Mufti Ebrahim Desai.

Part Forty Four When Hazrat Abu Bakr (radhiyallahu ‘anhu) commenced dictating the letter and he reached the point where the name of Hazrat ‘Umar (radhiyallahu ‘anhu) was going to be written, he fell unconscious before he could mention the name of Hazrat ‘Umar (radhiyallahu ‘anhu). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) immediately continued the letter for Hazrat Abu Bakr (radhiyallahu ‘anhu) by writing, “I have appointed ‘Umar, the son of Khattaab, as the Khalifah over you.” On regaining consciousness, Hazrat Abu Bakr (radhiyallahu ‘anhu) said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Read to me what you have written.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thus read the sentence in which Hazrat ‘Umar (radhiyallahu ‘anhu) was appointed as the Khalifah. Hearing this, Hazrat Abu Bakr (radhiyallahu ‘anhu) exclaimed, “Allahu Akbar! I see that you feared that if I had passed away while unconscious, before the name of Hazrat ‘Umar (radhiyallahu ‘anhu) could be written, people could have differed regarding the Khilaafah. May Allah Ta‘ala reward you well on behalf of Islam and the Muslims (for writing the name of Hazrat ‘Umar (radhiyallahu ‘anhu) as I also feel that he is the most worthy for the Khilaafah after my demise). I take an oath in the name of Allah! You have the capability of becoming the Khalifah!” Hazrat Abu Bakr (radhiyallahu ‘anhu) then instructed for the letter to be sealed and thereafter handed it to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) to read to the people. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) went to the people with Hazrat ‘Umar (radhiyallahu ‘anhu) and Hazrat Usaid bin Sa‘eed Al-Qurazi (radhiyallahu ‘anhu) and said to them, “Will you pledge allegiance to the person who has been appointed as the Khalifah in this letter?” The people said yes, and Hazrat ‘Ali (radhiyallahu ‘anhu) further said, “We know whose name is contained in the letter – it is Hazrat ‘Umar (radhiyallahu ‘anhu).” The other people also expressed their desire that Hazrat ‘Umar (radhiyallahu ‘anhu) be appointed as the Khalifah, and they all happily and wholeheartedly pledged allegiance at his hands. (Hayaatus Sahaabah 2/ 31-33)

Wa'alaykumus salaam warahmatullaah hmmm best to ask a person of knowledge for correct understanding bint e Aisha

Part Forty Three When Hazrat Abu Bakr (radhiyallahu ‘anhu) was in his final illness, he dictated the following letter to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in which he appointed Hazrat ‘Umar (radhiyallahu ‘anhu) as the Khalifah after him: Bismillahir Rahmaanir Raheem This is the instruction of Abu Bakr, the son of Abu Quhaafah, at the very end of his life in this world, while exiting the world and entering the life of the Hereafter, and he is close to reaching the point (of the throes of death, wherein the signs of the Hereafter become clear to a person and) where a kaafir will wish that he had brought Imaan, a sinner realizes and gains full conviction of his condition, and a liar will wish to become truthful. I have appointed ‘Umar, the son of Khattaab, as the Khalifah over you. You should thus listen to him and express complete obedience to him, for indeed I have not fallen short in fulfilling my obligation to Allah, His Rasul (sallallahu ‘alaihi wasallam), His deen, and the right I owe to myself and to you, in appointing the best person over you who is most worthy of the Khilaafah from the people. If he rules with justice then that is what I expect of him and that is what I know of him, and if he changes his ways ( after I leave this world, and becomes evil and oppressive) then each man will have to bear the sin that he earns. It is only goodness that I intended in appointing him, and I do not have knowledge of the unseen. وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ The wrongdoers will soon come to know to what end they will return Was salaamu ‘alaikum warahmatullah To be continued Insha Allah (Hayaatus Sahaabah 2/ 31)

1. Objective of visiting the graveyard. When one visits a graveyard, his intention should be to remind himself of death and life after death and to jolt oneself to prepare for that. Rasulullah (salallahu alayhi wa sallam) has said; كُنْتُ نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ، فَزُورُوهَا؛ فَإِنَّهَا تُزَهِّدُ فِي الدُّنْيَا، وَتُذَكِّرُ الْآخِرَةَ سنن ابن ماجه (1/ 501) “I had prohibited you from visiting the graveyard, now visit it because it (the visiting) withdraws one from the world and reminds of the hereafter”. (Sunan Ibne Majah). 2. When one enters the graveyard he should read; [1] السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، وَإِنَّا، إِنْ شَاءَ اللهُ لَلَاحِقُونَ، أَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَةَ Transliteration: Assalamulaykum ahlad diyaar minal mu`mineen wal muslimeen. Wa inna in sha Allahu bikum lahikuun. As`alullaha lana walakumul aafiyah Translation: Peace be on you, O beleivering dwellers of this dwelling, soon when Allah wishes we shall meet together. I ask Allah A`fiyya for us and for you. 3. One should give due respect to the deceased as he would have given him when he was alive, Rasulullah(salallahu alayhi wa sallam) has mentioned; "كَسْرُ عَظْمِ الْمَيِّتِ كَكَسْرِهِ حَيًّا" سنن ابن ماجه ت الأرنؤوط (2/ 541) “Breaking the bone of a deceased is like breaking his bone whilst he was alive” (Sunan Ibne Majah) 4. One should abstain from trampling any grave as we have been warned against it in a Hadith; نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تُجَصَّصَ القُبُورُ، وَأَنْ يُكْتَبَ عَلَيْهَا، وَأَنْ يُبْنَى عَلَيْهَا، وَأَنْ تُوطَأَ. سنن الترمذي ت بشار (2/ 359) “Nabi (salallahu alayhi wa sallam) has prohibited that graves be solidified, something be written on them, something be built on it or it be trampled” (Sunan-at-Tirmidhi) 5. One should abstain from sitting on a grave as Nabi (salallahu alayhi wa sallam) has said; «لَأَنْ يَجْلِسَ أَحَدُكُمْ عَلَى جَمْرَةٍ فَتُحْرِقَ ثِيَابَهُ، فَتَخْلُصَ إِلَى جِلْدِهِ، خَيْرٌ لَهُ مِنْ أَنْ يَجْلِسَ عَلَى قَبْرٍ» صحيح مسلم (2/ 667) (It is better that one of you sits on a burning amber and it burns his clothes and gets on his skin than sitting on a grave). (Saheeh Muslim) We can see the severity of sitting on graves from this hadith. 6. One should make as much dua, istigfaar and tilaawat as he wishes and make the intention that the reward of that reading be a gift for the deceased (this will not decrease the reward of the reader himself). N.B a person can make an intention that the reward be passed to all muslims who have passed away.[2] 7. It is preferable one reads Sura Yaseen, Sura Mulk, Sura Fatiha, Sura Zilzaal, Sura Takaathur, Sura Ikhlaas and Ayatul Kursi. 8. One should abstain from talking anything about worldly things, since the graveyard is a place to remind one of death and the hereafter. 9. One may raise his hands and make dua as long as raising the hands does not resemble those who worship graves. If making dua creates such an impression, face the qibla when making dua. 10. When visiting the graveyard, one should use the opportunity to make Tawba, Istigfaar and to reform oneself. Think of the day one will be placed in the Qabr (grave). As much as the deceased appreciate our visiting them and sending thawaab, a person should make his own preparation for death whilst he is alive. And Allah Ta`ala Knows Best. Hussein Muhammad. Student Darul Iftaa Arusha, Tanzania Checked and Approved by: Mufti Ebrahim Desai.

Seerah Series Part 8: Battle of Ahzaab The Battle of the Ditch took place in Shawwal 5 A.H. It was a decisive battle but it presented to the Muslims grave trials that they had not previously experienced. Allah says in the Qur’an: When they came against you from above you and from below you, and when your eyes swerved and your hearts reached your throats, and you thought thoughts about Allah; there it was that the believers were tried, and shaken most mightily. (33: 11) The Jews instigated these hostilities. People from the Banu’n-Nadir and the Banu Wa’il went to the Quraysh in Makkah, calling on them to fight the Messenger(sallallahu alaiyhi wassallam) of Allah. The Quraysh who had already experienced war with the Prophet were reluctant to get involved again. However, the Jewish delegation painted such a rosy picture of the outcome that they agreed to co-operate. ‘We will support you,’ the Jews promised, ‘until you obliterate him.’ That delighted the Quraysh. They were eager to carry out the Jews’ ideas. They gathered their forces and prepared for battle. The Jewish delegation then went to the Ghatafan tribes and invited them to join the Quraysh. After the Ghatafan agreed to join in, they went to other tribes, presenting them with the same plan backed by the Quraysh. Thus an alliance was formed between the Quraysh, the Jews, and the Ghatafan against the Muslims. Certain conditions were drawn up. The Quraysh had to gather four thousand fighters and the Ghatafan six thousand, making ten thousand in all. This vast army was to be commanded by Abu Sufyan ibn Harb. The Jews agreed to give one year’s harvest of Khaybar to the Ghatafan to compensate them for their military expenses. WISDOM IS THE LOST PROPERTY OF THE BELIEVER: The Muslims decided to fortify themselves in Madinah and defend the city. Their army numbered less than three thousand so Salman al-Farsi suggested that a ditch should be dug around the city for protection. ‘In Persia,’ Salman said, ‘when we feared invaders, we would dig a ditch around us to keep them at bay.‘ The Messenger(sallallahu alaiyhi wassallam) of Allah agreed to his suggestion and a ditch was dug on the exposed side from where they feared the enemy would attack. The Messenger(sallallahu alaiyhi wassallam) of Allah planned the work and assigned forty cubits of digging to each group of ten Muslims. The length of the ditch was about five thousand cubits and its depth varied between seven and ten cubits. Its width was at least nine cubits. THE SPIRIT OF EQUALITY AND MUTUAL SUPPORT AMONG THE MUSLIMS: The Messenger(sallallahu alaiyhi wassallam) of Allah helped to dig the ditch and encouraged the Muslims working alongside him. Although it was bitterly cold and food was in short supply, the work proceeded smoothly. Abu Talhah said, ‘We complained to the Messenger(sallallahu alaiyhi wassallam) of Allah of hunger and we showed him the stones that we had tied round our bellies to ease the pain. Then the Messenger(sallallahu alaiyhi wassallam) of Allah showed us that he had two stones on his belly.’ In spite of all this they were happy, praising Allah and chanting poems. No one complained or expressed any regrets. Anas (may Allah be pleased with him) said, ‘The Messenger(sallallahu alaiyhi wassallam) of Allah went out to the ditch when the Muhajirun and Ansar were digging in the bitterly cold morning air. They had no slaves to do it for them. Seeing their state of fatigue and hunger, he said: O Allah! True life is the life of the Next World. So forgive the Ansar and the Muhajirun. In response they said: We are those who have given homage to Muhammad. To fight in jihad as long as we have life. The Muslims came upon a large rock which their picks could not shift. When they complained to the Messenger(sallallahu alaiyhi wassallam) of Allah about it, he took up a pick, saying, ‘In the name of Allah.’ His first blow broke off a third of the rock and sent sparks flying. ‘Allah is greater!’ he said, ‘I have been given the keys of Syria. By Allah, I see its red castles, if Allah wills.‘ He struck at the rock a second time and another third broke off. ‘Allah is greater. I have been given the keys of Persia and, by Allah, I see the white castles of al-Mada’in. With his third blow, he invoked the name of Allah and the rest of the rock shattered. ‘Allah is greater!’ he exclaimed, ‘Allah is greater! I have been given the keys of the Yemen. By Allah, I see the gates of San’a’ from here. PROPHETIC MIRACLES: A number of miracles were witnessed by the Companions at this time. Once when the ground was too hard to dig in part of the ditch, the Messenger(sallallahu alaiyhi wassallam) of Allah called for some water, spat into it and prayed a supplication willed by Allah. When he poured the water over the hard ground, it became soft like sand. On other occasions, a great blessing would appear when a small amount of food could satisfy a large number of Muslims or even be sufficient for an entire army of three thousand workers. “When they came to you from above you and from beneath you” The Muslims had scarcely finished work on the ditch when the Quraysh and the Ghatafan arrived and pitched camp outside Madinah with ten thousand warriors. The Messenger(sallallahu alaiyhi wassallam) of Allah assembled his three thousand Muslims, keeping the ditch between them and the enemy. A treaty existed between the Muslims and the Madinan Jewish tribe of Banu Qurayzah. Huyayy ibn Akhtab, the chief of Banu’n-Nadir encouraged the Jews to break the treaty. When the Messenger(sallallahu alaiyhi wassallam) of Allah heard of this, he realised that it was a serious setback and everyone feared the consequences. Some of the hypocrites displayed their hypocrisy openly. The Messenger(sallallahu alaiyhi wassallam) of Allah even considered making a treaty with the Ghatafan, giving them one-third of Madinah’s dates in order to make things easier for the Ansar who always bore the greatest hardships during wars. He rejected that option after Sa’d ibn Mu’adh and Sa’d ibn ‘Ubadah advised him to remain firm, upright and resolute before the enemy and to refuse any compromise. ‘Messenger of Allah,’ they said, ‘We and these people all used to associate other things with Allah and worship idols; none of us worshipped nor recognised Allah. They would not eat a single date except through hospitality or purchase. Now that Allah has honoured us with Islam and guided us to it and made us mighty by you and Himself, shall we still give them our property? By Allah, we have no need to and, by Allah, we will not give them anything but the sword until Allah decides between us and them.‘ QURAYSH CAVALRY: The Messenger(sallallahu alaiyhi wassallam) of Allah and the Muslims remained besieged by their enemies but no fighting took place. However, some of the mounted Quraysh galloped their horses up to the edge of the ditch. When they saw the ditch, they Said, ‘By Allah, this is a device which the Arabs have never used!’ Then, having found the narrowest part, they beat their horses until they jumped over the ditch into the territory of Madinah. Among them was the famous horseman Amr ibn Abd Wudd who was said to be the equal of a thousand horsemen. He stopped and asked, ‘Who will face me?’ Ali ibn Abi Talib sprang forward and said, ‘Amr! You swore by Allah that if a man of the Quraysh offered you two alternatives, you would accept one of them!’ ‘Yes, I did.’ ‘I call you to Allah and to His Messenger(sallallahu alaiyhi wassallam) and to Islam,’ Ali said. ‘I have no need of that.’ ‘Then I call on you to encounter me.’ ‘Nephew,’ said Amr to Ali, ‘By Allah, I do not want to kill you.’ ‘But, by Allah,’ Ali replied, ‘I want to kill you.’ Amr was so furious that he leapt from his horse, hamstrung it, and slapped its face. Then he advanced on Ali who fought back. They circled one another, thrusting and parrying. Ali (may Allah be pleased with him) eventually beheaded Amr with a sweeping blow of his sword. The other horsemen rapidly retreated back across the ditch. A MOTHER ENCOURAGING HER SON TO FIGHT AND GAIN MARTYRDOM: Before the veil was prescribed, A’ishah, Umm al-Mu’minin, said that she was with the Muslim women in the fortress of Banu Harithah when, ‘Sa’d ibn Mu’adh passed by wearing armour so short that his forearm was exposed. He was chanting some verses and his mother called, “Catch up, my son. By Allah, you are late.” ‘ A’ishah continued, ‘I said to her, “Umm Sa’d, I wish Sa’d’s armour were longer than that.” What A’ishah feared took place. Sa’d ibn Mu’adh was hit by an arrow which severed a vein causing excessive bleeding. He died a martyr in the subsequent battle with the Banu Qurayzah. TO ALLAH BELONG THE ARMIES OF THE HEAVENS AND THE EARTH: Their enemies laid siege to the Muslims for about a month. They invaded all the surrounding areas creating great hardship. The hypocrites showed their true colours; some even asked the Messenger(sallallahu alaiyhi wassallam) of Allah if they could go into Madinah because they had left their houses unlocked. In reality, they only wanted to flee from the battlefront. While the Messenger(sallallahu alaiyhi wassallam) of Allah and his Companions kept a close watch on the enemy besieging them, Nu’aym ibn Mas’ud from the Ghatafan came up to him to say, ‘Messenger of Allah, I have become a Muslim but my people do not know that. Tell me what you want me to do and I will do whatever you wish.’ The Messenger(sallallahu alaiyhi wassallam) of Allah replied, ‘You are the only Muslim there, so stay among our enemies and try to help us in whatever way you can. War is a clever device.’ Nu’aym ibn Mas’ud then went to the Banu Qurayzah and aroused doubts in their minds about their position. He mentioned their alliance with the Quraysh and Ghatafan who were distant tribes, and their antagonism towards the Muhajirun and Ansar who were their close neighbours. He suggested they should not fight alongside the Quraysh and Ghatafan until they had taken some leaders as hostages for security. They answered, ‘You have given us good advice.’ When he went to talk to the Quraysh, he told them that the Jews were regretting what they had done and would be asking for some of their leaders to be held hostage as security that the treaty would not be broken. He also said that when they handed them over to the Prophet and his Companions, they would strike off their heads. Then he told the Ghatafan the same story as he had told the Quraysh. The seeds of distrust that he planted in their minds put the two groups on their guard and made them angry with the Jews. A split developed between the allies as a result, and each of them feared the others. When Abu Sufyan and the leaders of the Ghatafan were ready to fight a decisive battle with the Muslims, the Jews put it off, demanding hostages from both sides first. The Quraysh and Ghatafan were convinced that Nu’aym ibn Mas’ud had told them the truth so they refused to grant the Jews’ request. The Jews were also convinced that he had told them the truth. Thus their distrust of each other broke their unity and they split up. Allah supported His Messenger(sallallahu alaiyhi wassallam) by causing a hurricane to blow during the cold wintry nights. It blew down the enemy’s tents and overturned their cooking-pots. The men were disheartened. Abu Sufyan got up and said, ‘Company of Quraysh! By Allah, we are not in a permanent camp. The horses and camels are dying. The Banu Qurayzah have broken their promise to us and we have heard things about them which we dislike. We have suffered from the harshness of the wind as you can see and we are left without a cooking pot, or a fire. Not even a tent is standing up. Leave now, for I am going.’ Abu Sufyan went to his camel which was hobbled and mounted it. He beat it but did not unhobble it until it was standing. When the Ghatafan heard that the Quraysh had departed, they also left. The Messenger(sallallahu alaiyhi wassallam) of Allah was standing in prayer when his spy, Hudhayfah ibn al-’Yaman, informed him of what had taken place. In the morning the Messenger(sallallahu alaiyhi wassallam) of Allah left the ditch and returned to Madinah. All the Muslims followed him, laying down their weapons. Allah Almighty spoke the truth: O you who believe, remember Allah’s blessing on you when hosts came against you, and We loosed against them a wind, and hosts you did not see. Allah sees what you do. (33: 9) and, Allah sent back those that were unbelievers in their rage and they attained no good. Allah spared the believers of fighting. Surely Allah is Strong, Mighty. (33: 25) The hardships of war were over and the Quraysh never again returned to fight the Muslims. The Messenger(sallallahu alaiyhi wassallam) of Allah said, ‘The Quraysh will never raid you after this year. Rather you will raid them. Seven Muslims were martyred on the Day of the Ditch while four idol-worshippers were killed by the Muslims. everymuslim

Dislike for Death Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: When Nabi (sallallahu ‘alaihi wasallam) explained to the Sahaabah (radhiyallahu ‘anhum) that a time will come when the disbelieving nations will invite each other to attack the Muslim Ummah like how people are invited to a meal, they asked the reason for this. Nabi (sallallahu ‘alaihi wasallam) explained two problems: (1) Love of this world, and (2) Dislike for death. Unfortunately, this is the condition we find ourselves facing. This is what needs to be remedied and thereafter all our problems will be solved. One way of remedying this is to frequently think of death for at least 15 – 20 minutes daily. If we become afraid at the thought of death and the spectacle of the grave etc. then think of the great rewards in Jannat.

Wa'alaykumus salaam warahmatullaah Insha-allah will do. Allah ta'ala grant you and studentsease and 'ilmun naafi'ah and success of both worlds, aameen

Is a bring and share Walima permissible? Q. Is a bring and share Walima permissible where every person brings food to share at a Walima? (Question published as received) A. There is no prohibition in bringing and sharing food at a Walima to assist the groom or his family in hosting a Walima. This following is part of a Hadith relating to Rasulullah Sallallahu Alayhi Wa Sallam's marriage to Sayyidatuna Safiyya Radhiyallahu Anha as recorded in Sahih Bukhari: Sayyiduna Abdul Azzi Bin Suhaib Radhiyallahu Anhu reports from Sayyiduna Anas Radhiyallahu Anhu, “…, whilst on the way, Umm Sulaim Radhiyallahu Anha dressed her (Sayyidatuna Safiyya Radhiyallahu Anha) for the marriage (ceremony) and at night sent her as a bride to Nabi Sallallahu Alayhi Wasallam. Nabi Sallallahu Alayhi wa Sallam said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others brought butter. So they prepared a dish of Hais (a kind of meal) and that was the Walima (the marriage banquet) of Rasulullah Sallallahu Alayhi Wasallam! And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Question: My older sister does not cover her face and she puts on perfume and goes out. I called her a fasiqah. Was i wrong? If a person younger than me commits an open sin and i call them a faasiq, is it ok? How does the Shariah deal with open sinners? If, for example, your ustaads or parents do open sins then how should you deal with them or your children or students? Answer: In the Name of Allah, the Most Gracious, The Most Merciful. As-salaamu `alaykum wa-ramatullahi wa-barakatuh. There are two issues in your query. · Reference to a wrong practise and reference to the wrong doer. · Attitude and conduct towards the wrong doer. While a sinful act does constitute fisq (transgression) and a sinful person is a faasiq (transgressor), that does not imply that one should address a sinful person as a faasiq. Allah advises us to correct and guide people with wisdom, love and care. See the following verses of the Qur`an; {ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ } [النحل: 125] “Call to the path of your Rabb with wisdom and good counsel”. (Suratun Nahl, Verse 125). {فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى} [طه: 44] “Speak to him with soft (kind) words, perhaps he may take heed or he may fear”. (Sura Taha, Verse 44) Accordingly, it was against wisdom and softness to call your sister faasiqah. It is advisable to show love and care and win the love of a person before advising the person. Changing and reforming one is not only a duty, it is a skill and an art. The focus is on making one practice rather than merely informing what is right and wrong. And Allah Ta`ala Knows Best. Hussein Muhammad. Student Darul Iftaa Arusha, Tanzania Checked and Approved by: Mufti Ebrahim Desai.

Closing Doors To Open More “But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.” (Surah Baqarah; V:216) The great scholar Ibn al-Qayyim (Rahimahullah) said, “You should busy yourself doing what has been demanded of you, not what has been guaranteed for you. Provision and Death are two matters that are destined and finalized; so long as the time of death does not arrive, the provision will continue to come.” And if Allah closes one of its paths for a wisdom which He alone knows, He will – out of His mercy – open another path for you which is even more beneficial. Ponder the state of the embryo, how it is fed from the blood of the mother through one path; the umbilical cord. Once it is born and that path is closed, two other paths – the breasts – are opened for him through which nourishment is now provided, except that it’s more delicious than what he used to receive from the first path. Thereafter, these two paths are closed upon weaning the child, but four paths of nourishment replace them which are more perfect for the human being; two food (animal and vegetation) and two drink (water and milk). Eventually, these four paths are also closed by a person dying. However, Allah will open – if he is an inhabitant of Paradise – eight paths in their stead; the eight gates of Paradise, to enter from whichever of them he pleases. In this fashion, Allah does not prevent His slave from attaining any worldly matter, except to give him something better and more beneficial than it. No one enjoys this privilege except the believer; Allah deprives him of acquiring the lower in order to grant him the higher. But due to man’s ignorance of what is actually good for him, and the wisdom, generosity, and kindness of his Creator, he isn’t able to differentiate between what he has been prevented from and what has been preserved for him. On the contrary, he is deeply attracted to the immediate things, even if they may be inferior, and hardly yearns for what has been deferred for him, even if they are superior. If man were just with his Creator – he is not so – he would realize the favour of Allah upon him via the worldly enjoyment that He deprived him of, and it being far greater than what He gave him of its enjoyment. Indeed, He only deprived him in order to give him, and He only afflicted him in order to heal him, and He only tested him to strengthen his bond with his Creator, and He only put him to death in order to elevate him, and He only removed him from this worldly life in order to meet Him.” Extracted from Al-Fawâ’id, by Ibn al-Qayyim Jamiatul Ulama (KZN) Council of Muslim Theologians

Can a woman in the state of Haidh touch any Islamic literature? Q. Can a woman in the state of Haidh touch a book of Tafseer, Hadith, Duas or any book of Islamic literature? (Question published as received) A.It is permissible for a woman in the state of menses (Haidh) to read or touch any book except the Holy Quran. Therefore, a woman in menses may read or touch books of Tafseer, Hadith, Duas and Islamic literature in general. This ruling is subject to the content of Quran being lesser than the content of Tafseer, Hadith, Duas and Islamic literature. In such a case, it will not be permissible for a woman in menses to touch the printed verses of the Holy Quran. If, however, the content on Quran is more, then it will follow the ruling of touching the Quran i.e. it will not be permissible to touch it without Wudhu. N.B. In normal circumstances, it is preferable (Mustahab) to touch such books in the state of Wudhu. (Shaami 1/177-Tahtaawi Ala Maraaqil Falaah 1/83-Ahsanul Fataawa 2/71) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Seerah Series Part 7: Battle of Uhud REVENGE: When their heroes were defeated on the Day of Badr and the remnants of the army returned to Makkah, it was a terrible blow for the Quraysh. Men who had lost their fathers, sons and brothers approached Abu Sufyan and others who had valuable merchandise in that caravan. They wanted the profits to be used for lighting the Muslims again. The merchants agreed to their request. The Quraysh decided to conduct a new war. Poets spurred the people on with their militant verses and provoked fanatical zeal in readiness for battle. A well-equipped Quraysh army set out from Makkah in the middle of Shawwal 3 A.H. The leaders accompanied by their wives advanced until they set up camp at the gates of Madinah. The Quraysh had mustered three thousand soldiers. The Messenger(sallallahu alaiyhi wassallam) of Allah thought that the Muslims should stay in the city and fight only if the enemy came into Madinah. Abdullah ibn Ubayy agreed with him but some of the Muslim men who had missed lighting at Badr said, ‘Messenger of Allah, lead us out to face our enemies so that they will not think us cowards and weaklings.’ They kept urging on the Messenger(sallallahu alaiyhi wassallam) of Allah until he went into his house and put on his armour. Then those who had suggested going out of the city regretted their insistence and said, ‘We have persuaded you, Messenger(sallallahu alaiyhi wassallam) of Allah, for which we had no right. If you wish, stay and may Allah bless you .’ The Messenger(sallallahu alaiyhi wassallam) of Allah then said, ‘It is not fitting that a Prophet who has put on his armour should put it aside until he has fought.’ The Messenger(sallallahu alaiyhi wassallam) of Allah went out with a thousand of his Companions. When he was at ash-Shawt between Madinah and Uhud, Abdullah ibn Ubayy withdrew with a third of the men, saying, ‘He has obeyed them and rebelled against me.’ IN BATTLE POSITION: When the Messenger(sallallahu alaiyhi wassallam) of Allah, now with seven hundred men, reached the gorge of Uhud, a mountain about three kilometres from Madinah, he took up his position saying, ‘None of you should start fighting until we give the order.’ He prepared for battle. He put Abdullah ibn Jubayr in charge of the fifty archers, instructing them, ‘Keep the cavalry away from us with arrows so that they do not come up from our rear whether the battle is going for us or against us.’ He commanded them to hold their position and not to leave it, even if they saw birds snatching the army away. He put on two coats of armour and gave the banner to Mus’ab ibn Umayr (may Allah be pleased with him). ANOTHER RACE FOR JIHAD: On the day Of Uhud the Messenger(sallallahu alaiyhi wassallam) of Allah sent back a group of boys because they were too young. They included Samurah ibn Jundub and Rafi’ ibn Khadij who were only fifteen years old. The father of Rafi’ interceded, saying to the Messenger(sallallahu alaiyhi wassallam) of Allah that his son Rafi’ was a good shot, so the Prophet allowed the boy to go. Samurah ibn Jundud who was the same age as Rafi’ was presented to the Messenger(sallallahu alaiyhi wassallam) of Allah who sent him back because he was too young. Samurah said, ‘You gave permission to Rafi’ but you sent me back. If I were to wrestle with him, I would throw him.‘ They wrestled and Samurah threw Rafi’ so he was given permission as well. Consequently he was able to fight in the Battle of Uhud. THE BATTLE: The two sides faced each other and closed in. Hind bint Utbah stood among the women beating on drums behind the men to urge them on. A fierce battle was soon in progress. Abu Dujanah fought with the sword of the Messenger(sallallahu alaiyhi wassallam) of Allah. He fought until he was deep in the enemy’s ranks and killed all those in his path. Hamzah ibn Abdul-Muttalib fought fiercely, killing many Qurayshi heroes. No one could stand against him until Wahshi, the slave of Jubayr ibn Mut’im, waited for him in ambush. He was expert at throwing the javelin and seldom missed his mark. Jubayr had promised him that he would set him free if he killed Hamzah. He had killed his uncle Tu’aymah in the Battle of Badr. Hind, the wife of Abu Sufyan who was thirsting for revenge, also encouraged him to kill Hamzah. Wahshi attacked Hamzah with his spear, striking him so hard that it pierced the lower part of his body. Hamzah fell, a martyr. Mus’ab ibn Umayr fought in front of the Messenger(sallallahu alaiyhi wassallam) of Allah until he was killed. THE MUSLIMS’ VICTORY: Allah Almighty sent down His help for the Muslims. He confirmed His promise until the idol-worshippers were cut off from their camp and were clearly defeated. The women turned in flight. When the Muslim archers saw that the idol-worshippers had been routed and had turned in flight to the point that they caught up with their women, they themselves left their post. They headed for the camp, certain of victory, crying, ‘People! Booty! Booty!’ Their commander reminded them of the Messenger(sallallahu alaiyhi wassallam) of Allah’s order not to leave their post, but they did not listen. They assumed that the idol-worshippers would not come back and so they left the Muslim army unprotected. Then, the cavalry of idol-worshippers suddenly attacked from the rear. A shout went up, ‘Muhammad has been killed!’ Though the Muslims turned back straightaway, the idol-worshippers seized the opportunity to counter-attack. It was a day on which all the Muslims were sorely tested. The enemy fought their way close to the Messenger(sallallahu alaiyhi wassallam) of Allah who was hit with a rock. He fell on his side, one of his front teeth was smashed, his face was scratched and his lip cut. The blood ran down his face and he wiped it away, saying, ‘How can a people prosper who have stained their Prophet’s face with blood while he summoned them to their Lord!’ In the confusion, many of the Muslims did not know where the Messenger(sallallahu alaiyhi wassallam) of Allah was. Ali ibn Abi Talib took his hand and Talhah ibn Ubaydullah helped him to his feet. Malik ibn Sinan, very upset, licked away the blood from his face. The Muslims, though not put to flight, were out-manoeuvred and forced to resume the fight. The Muslims suffered greatly from this reversal. The archers’ behaviour led to the martyrdom of many strong and dedicated Companions. The archers’ failure to hold to the instructions of the Messenger(sallallahu alaiyhi wassallam) of Allah and his orders not to leave their specified position is referred to in the Qur’an: ‘Allah was true in His promise towards you when you blasted them by His leave; until you lost heart and quarrelled about the matter and were rebellious, after He had shown you that you longed for. Some of you there are that desire this world, and some of you there are desire the Next World. Then He turned you from them, that He might try you, and He has pardoned you and Allah is bounteous to the believers.‘(3: 152) WONDERS OF LOVE AND SACRIFICE: During the battle, two links from the metal chainstrap of the Messenger(sallallahu alaiyhi wassallam) of Allah’s helmet had been forced into his cheek. Abu Ubaydah ibn al-Jarrah removed one link from his face and a front tooth fell out; he pulled out another link and a second tooth fell out. Thus he lost both of his front teeth. Abu Dujanah had positioned himself as a shield for the Messenger(sallallahu alaiyhi wassallam) of Allah. Countless arrows stuck in his back while he was leaning over him. Sa’d ibn Abi Waqqas shot arrows in defence of the Messenger(sallallahu alaiyhi wassallam) of Allah who was handing him the arrows, saying,‘Shoot, may my father and mother be your ransom.‘ When the eye of Qatadah ibn an-Nu’man was injured it fell out of its socket on to his cheek. The Messenger(sallallahu alaiyhi wassallam) of Allah put it back in and it was subsequently his best and sharpest eye. The frenzied idol-worshippers had surged towards the Messenger(sallallahu alaiyhi wassallam) of Allah, trying to achieve something Allah had not willed. Ten Companions who were protecting him were killed. Talhah ibn Ubaydullah shielded the Messenger(sallallahu alaiyhi wassallam) of Allah from arrows with his bare hand. His fingers bled profusely and his hand became paralysed. When the Messenger(sallallahu alaiyhi wassallam) of Allah wanted to climb a rock he was unable to do so because of his wounds and weakness. Talhah squatted down so that he could use him as a step. The time for the noon-prayer came and he led them in the prayer sitting down because of his wounds. When the Muslims had been dispersed, Anas ibn an-Nadr, the uncle of Anas ibn Malik, the Messenger(sallallahu alaiyhi wassallam) of Allah’s servant, continued to fight on. Sa’d ibn Mu’adh asked him, ‘Where are you going, Abu Umar!’ ‘Towards the scent of the Garden of Paradise, Sa’d, he replied. ‘I smell it near Uhud!’ He came upon some men of the Muhajirun and Ansar who were sitting down looking gloomy, and asked them, ‘Why are you sitting here!’ ‘The Messenger(sallallahu alaiyhi wassallam) of Allah has been killed,’ they said. ‘Then what use is life after him Get up and die as the Messenger(sallallahu alaiyhi wassallam) of Allah died. Then he went forward and fought the enemy until he was killed. Anas (may Allah be pleased with him) said, ‘We found seventy wounds on him that day. Only his sister could recognise him, and she recognised him by his fingertips. Ziyad ibn as-Sakan fought alongside five of the Ansar in front of the Messenger(sallallahu alaiyhi wassallam) of Allah; they were killed one by one. Ziyad fought until he was badly wounded. The Messenger(sallallahu alaiyhi wassallam) of Allah said, ‘Bring him to me.’ He used his foot as a support for Ziyad’s head. Ziyad died with his cheek on the Messenger(sallallahu alaiyhi wassallam) of Allah’s foot. Amr ibn al-Jamuh was very lame and had four young sons who used to go on expeditions with the Messenger(sallallahu alaiyhi wassallam) of Allah. When they went to Uhud, he wanted to accompany the Prophet. His sons said to him, ‘Allah has given you a dispensation. You stay and we will fight in your place for Allah has removed the obligation of jihad from you. Amr came to the Messenger(sallallahu alaiyhi wassallam) of Allah and said, ‘These sons of mine prevent me from doing jihad with you. By Allah, I hope that I will be martyred and then I will walk in the Garden of Paradise with this lameness of mine. The Prophet replied, ‘Allah has removed the duty of jihad from you. He asked his sons, What harm is there in letting him go!’ Amr went with the army and was indeed blessed with martyrdom at Uhud. Zayd ibn Thabit (may Allah be pleased with him) said, ‘On the day of Uhud, the Messenger(sallallahu alaiyhi wassallam) of Allah sent me to look for Sa’d ibn ar-Rabi’. “if you see him,” he said, “Greet him from me and tell him, ‘The Messenger(sallallahu alaiyhi wassallam) of Allah says to you, “How do you feel?” ‘ ‘I began to go among the slain and I came to him when he was breathing his last. He had seventy wounds spear wounds, sword-wounds and arrow wounds. I said, “Sa’d! The Messenger(sallallahu alaiyhi wassallam) of Allah sends you his greeting and says to you, ‘How do you feel?‘ ” He said, “And peace be upon the Messenger(sallallahu alaiyhi wassallam) of Allah. Say to him, ‘Messenger of Allah, I can smell the scent of the Garden.’ Tell my people the Ansar, ‘You have no excuse with Allah if anything happens to your Prophet while you still breathe.’ ” He died straight after saying that.’ Abdullah ibn Jahsh said on that day, ‘O Allah, I swear to you that if I meet the enemy tomorrow and they kill me and then split my stomach open and cut off my nose and my ears and You ask me what all that was for, I will say, “For you, my Lord.” ‘ THE AFTERMATH OF BATTLE: When the Muslims realised that the Messenger(sallallahu alaiyhi wassallam) of Allah was still alive, they rushed up to one another and advanced towards the gorge. Ubayy ibn Khalaf caught up with him, saying, ‘O Muhammad ! I will not be spared if you are spared!’ The Messenger(sallallahu alaiyhi wassallam) of Allah, however, said to his Companions, ‘Leave him alone.’ When he came closer, the Messenger(sallallahu alaiyhi wassallam) of Allah took a spear from one of his Companions, faced Ubayy and struck him in the neck causing him to sway and fall from his horse. Ali ibn Abi Talib filled his shield with water and Fatimah, the daughter of the Prophet, washed the blood from his face. When Fatimah saw that the water only increased the blood flow, she burnt a piece of matting and dressed the wound with the ashes until the bleeding stopped . A’ishah bint Abi Bakr and Umm Sulaym carried water in leather bags on their backs. They poured it into the mouths of the wounded. Repeatedly they went back for more water which Umm Sulayt drew for them. Hind bint Utbah and the Quraysh women with her began to mutilate the bodies of the slain Muslims and cut off their ears and noses. She cut out Hamzah’s liver and chewed it, but could not swallow it and spat it out. When Abu Sufyan wanted to leave, he went to the top of the mountain and shouted at the top of his voice, ‘The luck of war alternates. One wins today, the other tomorrow. Show your superiority, Hubal !’ The Messenger(sallallahu alaiyhi wassallam) of Allah said, ‘Get up, Umar and tell him, “Allah is the most High and Majestic. We are not the same. Our dead are in the Garden of Paradise and your dead are in the Fire!” ‘ Abu Sufyan retorted, ‘We have Uzza and you do not have Uzza!’ The Messenger(sallallahu alaiyhi wassallam) of Allah said, ‘Tell him, “Allah is our Protector and you have no protector!” ‘ Before Abu Sufyan left, he cried out, ‘Your rendezvous is Badr next year.’ The Messenger(sallallahu alaiyhi wassallam) of Allah asked a Companion to say, ‘Yes, it is an appointment between us.’ The Muslims searched for their dead and buried them. The Messenger(sallallahu alaiyhi wassallam) of Allah grieved for Hamzah who was his uncle as well as his foster brother and who had always supported him. A BELIEVING WOMAN’S BRAVERY: Safiyyah bint Abdul-Muttalib came to look at Hamzah. She was his full sister. However, the Messenger(sallallahu alaiyhi wassallam) of Allah told her son, az-Zubayr ibn al-Awwam to send her back. ‘She must not see what has happened to her brother.’ Az-Zubayr said to her, ‘Mother, the Messenger(sallallahu alaiyhi wassallam) of Allah orders you to go back.’ She asked, ‘Why I have heard that my brother has been mutilated and that it was for the sake of Allah. I assume he will be rewarded. I shall be patient if Allah is willing. She then went to see her brother and prayed for him, saying, ‘To Allah we belong and to Him we return,’ and begged forgiveness for him. Then the Messenger(sallallahu alaiyhi wassallam) of Allah commanded that he be buried at Uhud. THE MARTYRS ARE BURIED: Mus’ab ibn Umayr, the Messenger(sallallahu alaiyhi wassallam) of Allah’s standard-bearer, was one of the wealthiest young men of the Quraysh before becoming a Muslim. Only a small piece of cloth could be found for his shroud. When his head was covered, his feet showed and when his feet were covered, his head was exposed. The Messenger(sallallahu alaiyhi wassallam) of Allah advised, ‘Cover his head and put idhkhir, herbs, on his feet. The Messenger(sallallahu alaiyhi wassallam) of Allah put two of the dead of Uhud in a single shroud and asked, ‘Which of them knew the most Qur’an?’ The one who was pointed out was put into the grave first. ‘I will be a witness for them on the Day of Resurrection,’ said the Messenger(sallallahu alaiyhi wassallam) of Allah. He ordered that they be buried still covered with blood, in the condition that they had fallen. They were not prayed for, neither were they washed. A WOMAN’S JOY: As they returned to Madinah, the Muslims passed by a woman of the Banu Dinar. She had lost her husband, brother and father in the battle. When she learnt of their deaths she only said,‘What has happened to the Messenger(sallallahu alaiyhi wassallam) of Allah?’ The Muslims Said, ‘He is well, Umm so-and-so!’ She praised Allah and requested them, ‘Point him out to me so that I can see him. When the Messenger(sallallahu alaiyhi wassallam) of Allah was pointed out to her she said to him, ‘Now that you are safe every misfortune is gone. THE MUSLIMS’ DESPERATE STRUGGLE: The idol-worshippers criticised one another and their leaders, saying, ‘You did not do anything. You have merely scratched the surface. You left without wiping them out. The Muslims were still exhausted and many were wounded. The day after Uhud, the Messenger(sallallahu alaiyhi wassallam) of Allah’s crier announced that they should pursue the enemy. No one should leave except those who had fought the day before. All the Muslims went out with the Messenger(sallallahu alaiyhi wassallam) of Allah. None stayed behind. They reached Hamra’ al-Asad about eight miles from Madinah where they camped for three days – Monday, Tuesday and Wednesday – and then returned to Madinah when there were no signs of the enemy returning. Seventy Muslims were martyred in the Battle of Uhud, most of them Ansar (may Allah be pleased with them). Twenty-two idol-worshippers were killed. DOUBLE-CROSSED: In 3 A.H., some of the ‘Adal and al-Qarah asked for Muslims to teach them the faith. The Messenger(sallallahu alaiyhi wassallam) of Allah sent six of his Companions including ‘Asim ibn Thabit, Khubayb ibn Adi and Zayd ibn al-Dathinah. However the tribesmen double-crossed them and killed four. When he was captured, Zayd was taken for execution and a group of Quraysh which included Abu Sufyan ibn Harb gathered round. Abu Sufyan called out, ‘I ask you by Allah, Zayd, don’t you wish that Muhammad was with us now in your place so that we might cut off his head, and that you were with your family?’ Zayd replied, ‘By Allah, I don’t wish Muhammad to be hurt even by a thorn when I should be safe with my family.’ Abu Sufyan said, ‘I have never seen a man so loved as Muhammad’s Companions love Muhammad.’ Then Zayd was killed. When Khubayb was about to be executed he asked, ‘Could you let me pray two rak’ats?’ ‘Go ahead,’ his captors replied. He performed serenely two rak’ats and then turned and said to the people, ‘By Allah, if it were not that you would think that I prolonged it out of fear of death, I would have prayed more.’ He then recited these two verses of poetry: I do not care if I am killed as a Muslim, Whatever death I suffer is for the sake of Allah. It is all for Allah and if He wishes He will bless the limbs which are torn apart. AN AMBUSH: ‘Air ibn Malik asked the Messenger(sallallahu alaiyhi wassallam) of Allah to send a group of his Companions to teach his tribe about Islam. Seventy of the best Muslims were sent. When they reached Bi’r Ma’unah they dismounted, but the tribes of the Banu Sulaym of ‘Usayyah, Ri’l and Dhakwan ambushed them by surrounding them with their camels. When they saw what was happening, the Muslims drew their swords and fought bravely, but they were all killed except Ka’b ibn Zayd. He survived until the battle of the Ditch where he, too, was martyred. INFLUENTIAL LAST WORDS: When Haram ibn Milhan was killed by Jabbar ibn Sulma, his killer became a Muslim when he heard what Haram had uttered as he was dying. Jabbar explained, ‘Part of the reason I became a Muslim was that on that day when I stabbed one of their men between the shoulders with a spear and saw its point come out of his chest, I heard him say, “I have won, by the Lord of the Ka’bah!” I said to myself, “What has he won! Haven’t I killed the man?” I enquired from others and they told me that he meant martyrdom. “He has won, by Allah!” I replied that was the reason I became a Muslim.’ THE BANU’N-NADIR ARE BANISHED: The Messenger(sallallahu alaiyhi wassallam) of Allah approached the Banu’n-Nadir, a large tribe of Jews, to ask for their help in paying the blood-money of two men of the Banu ‘Air who had been killed. An alliance had been made between the Banu’n-Nadir and the Banu ‘Air. Although they promised to co-operate with him, they were really plotting to assassinate him. While the Messenger(sallallahu alaiyhi wassallam) of Allah was sitting by the wall of one of their houses, they discussed what to do next. ‘You will never have such a good opportunity as this again. Who will go up to the top of this house and throw a rock down onto him and rid us of him!’ With the Messenger(sallallahu alaiyhi wassallam) of Allah was a group of his Companions including Abu Bakr, Umar and Ali. Allah informed His Messenger(sallallahu alaiyhi wassallam) about the treacherous plan. He went straight back to Madinah and ordered the Muslims to prepare for war against the Banu’n-Nadir. Then he led them to the enemy fortress. It was in the month of Rabi’ al-Awwal in 4 A.H. The Messenger(sallallahu alaiyhi wassallam) of Allah laid siege to the Jews for six nights, casting terror into their hearts. They then asked the Messenger(sallallahu alaiyhi wassallam) of Allah if he would banish them from the city and spare their lives on condition that they take with them all their belongings on their camels, except their weapons. The offer was accepted and they left Madinah after destroying their houses, taking whatever their camels could carry. The Messenger(sallallahu alaiyhi wassallam) of Allah divided what property was left among the first Muhajirun. THE DHAT AR-RIQA’ EXPEDITION: In 4 A.H. the Messenger(sallallahu alaiyhi wassallam) of Allah decided to make a raid into Najd, advancing with his Companions until he reached Nakhl. They had only one camel between six of them so their feet became raw from walking. They tore their clothes into strips to bandage their feet and toes. This expedition was called Ghazwah Dhat ar-Riqa, the expedition of Rags. Though the two sides approached each other, no fighting ensued as they were too wary of each other. The Messenger(sallallahu alaiyhi wassallam) of Allah led the Prayer of Fear on this occasion.

Part Forty Two Hazrat Mu‘aaz (radhiyallahu ‘anhu) mentioned: I was once in Mina with Hazrat ‘Umar (radhiyallahu ‘anhu). On that occasion, he asked me, “Which person do you think that the people will be pleased to appoint as Khalifah after me?” I replied, “The people are most pleased with Hazrat ‘Uthmaan (radhiyallahu ‘anhu).” (Siyar A’laam min Nubalaa 2/155) When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was appointed as the Khalifah, Hazrat ‘Abdullah bin Mas’ood (radhiyallahu ‘anhu) remarked, “We appointed the best of the Sahaabah who remained after Hazrat Abu Bakr (radhiyallahu ‘anhu) and Hazrat ‘Umar (radhiyallahu ‘anhu), and we did not fall short in appointing the best person as Khalifah.” (Siyar A’laam min Nubalaa 2/156)

Part Forty One Appointment as the Khalifah (continued) On arriving at the home of Hazrat Miswar (radhiyallahu ‘anhu), Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) found Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) standing in salaah. When he completed his salaah, he turned to Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and said, “I have asked the people regarding the two of you, and I did not find any person who considered anyone from among the people to be greater than you in deeni status and position.” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then made Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) pledge that from the two of them, the one whom he appointed as Khalifah would definitely rule with justice, and the one who was not appointed would definitely be pleased with the decision that was taken and accept the other person as Khalifah. Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) thereafter wore the turban that Rasulullah (sallallahu ‘alaihi wasallam) had tied on his head, he strapped on his sword and went with Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) to the musjid. Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) sent a message to the eminent Sahaabah of the Muhaajireen and Ansaar summoning them, and also instructed for a general announcement to be made, calling the people to the musjid. Accordingly, people began to come to the musjid, forming rows, until the musjid was filled with people. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) could not find any place to sit and thus, on account of his high level of hayaa, sat behind all the people in the musjid. Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then ascended the mimbar of Rasulullah (sallallahu ‘alaihi wasallam) and stood on the step which Rasulullah (sallallahu ‘alaihi wasallam) would sit on. He stood there for a lengthy period and made a long du‘aa which the people could hear. He then addressed the people saying, “O people! I have asked you (regarding Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu)) in private and in public, in pairs and individually, and I found that you did not equate anybody to these two Sahaabah.” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then held the hand of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and declared him to be the Khalifah. He thereafter made Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sit on the step of the mimbar below him so that the people could come to him and pledge their allegiance. From all the people, it was Hazrat ‘Ali (radhiyallahu ‘anhu) who came first and pledged his allegiance to Hazrat ‘Uthmaan (radhiyallahu ‘anhu). (Al-Bidaayah-wan-Nihaayah vol 7 pg. 297-298)

Q. Is it permissible to undergo an eyelash lift? (Question published as received) A. An eyelash lift entails applying a solution on ones eyelashes to lift/curl one’s eyelashes upwards, instead of having them sitting straight. In terms of Shariah, it is permissible to undergo an eyelash lift if the solution applied is water permeable. If it is not water permeable, then it will affect the validity of ones Ghusal and Wudhu. (Maraaqil Falaah 1/45) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Does acid reflux break the fast? Q. I have reflux in pregnancy but I'm trying to fast today and it's already came up my throat twice. will my fast be accepted? (Question published as received) A. An Acid reflux occurs when part of the stomach contents travels back up the oesophagus (sometimes into the throat and even into the mouth). Acid reflux happens unintentionally/involuntarily. If one experiences acid reflux whilst fasting, the fast will only break if the contents enter the mouth and is then swallowed intentionally. If the contents enter the mouth and is swallowed involuntarily or spat out, the fast will not break. (Kitaabul Fataawa 3/389) In any event, the fast will not be effected if it does not reach the mouth or if it is not swallowed. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Forty Appointment as the Khalifah (continued) After the three days and nights had elapsed, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) came to the home of his nephew, Hazrat Miswar bin Makhramah (radhiyallahu ‘anhu). On arriving, he found him asleep, and thus awoke him saying, “You are sleeping, O Miswar? By Allah, I indeed had very little sleep for the last three days!” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then said to him, “Go and call Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu).” Hazrat Miswar (radhiyallahu ‘anhu) asked, “Who should I call first?” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) replied, “Whoever you wish.” Hazrat Miswar (radhiyallahu ‘anhu) then went to Hazrat ‘Ali (radhiyallahu ‘anhu) and informed him that Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) had called for him. Hazrat ‘Ali (radhiyallahu ‘anhu) asked, “Did he instruct you to call anyone else with me?” Hazrat Miswar (radhiyallahu ‘anhu) replied, “He instructed me to call Hazrat ‘Uthmaan (radhiyallahu ‘anhu) as well.” When Hazrat ‘Ali (radhiyallahu ‘anhu) asked him who he was instructed to call first, he replied that he was not instructed to call anyone first, but was told that he could call whoever he wanted first. Hazrat ‘Ali (radhiyallahu ‘anhu) thus left his home with Hazrat Miswar (radhiyallahu ‘anhu). As they proceeded, they passed by the house of Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Ali (radhiyallahu ‘anhu) remained seated outside the house while Hazrat Miswar (radhiyallahu ‘anhu) entered the house to call Hazrat ‘Uthmaan (radhiyallahu ‘anhu). On entering, he informed Hazrat ‘Uthmaan (radhiyallahu ‘anhu) that Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) had sent for him. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then asked him the same question that Hazrat ‘Ali (radhiyallahu ‘anhu) had asked, regarding who he had been instructed to call first, and received the same answer that Hazrat ‘Ali (radhiyallahu ‘anhu) had received. The three of them then set off towards Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu). (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 297)