ummtaalib

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)

When something is lost When something is lost supplicate with the following words: 1. اللَّهُمَّ رَادَّ الضَّالَّةِ وَهَادِي الضَّالَّةِ أَنْتَ تَهْدِي مِنَ الضَّلَالَةِ ارْدُدْ عَلَيَّ ضَالَّتِي بِقُدْرَتِكَ وَسُلْطَانِكَ فَإِنَّهَا مِنْ عَطَائِكَ وَفَضْلِكَ “O Allah, the Returner of the lost, and the Guide of the lost, You guide the lost. Return to me what I have lost by Your power and Your domain, for surely It was Your gift and grace in the first place”. (Al Hisnul Haseen) 2. يا جامع الناس ليوم لا ريب فيه اجمع بيني وبين مالي إنك على كل شيء قدير. Allahuma ya jami’ an-naas li yawmin laa rayba feeh ijma’ bayni wa bayna dhaallati. “O Allah, Gatherer of mankind on the day in which there is no doubt. Connect me with my lost item.” (Fathul qadeer) Source

What type of rings are women permitted to wear? Q. Respected Mufti Saheb, Kindly advise if women are allowed to wear 9 carat gold, silver or platinum rings? Moreover, are they allowed to wear imitation jewellery rings? Shukran Was Salaam (Question published as received) A. A woman may wear rings of gold and silver only. Rings made from other metals apart from gold and silver are not permissible. Platinums rings are therefore not permissible. (Shaami 6/359-360) It is permissible for a woman to wear a 9-carat gold ring (under 50% gold content) if the ring looks like a gold ring as is generally the case. If the ring does not look like a gold ring, then it will not be permissible to wear. Rings that are not made from gold and silver but are gold and silver plated will be permissible for women to wear on condition that the base metal is completely covered by the plating. (Hindiyyah 5/335) As for other types of imitation jewellery for women (excluding rings) such as necklaces, bracelets, ear-rings etc, a woman will be permitted to wear them as they can be of any metal. (Jaami-ul-Fataawa 3/217) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Desperate plea from a regretting son Salam. Please do not do curse me after reading this. I had been a very disobedient child for my parents. I was the only son and they had hopes that I will treat them well in their old age. But I turned out to be exactly the opposite. When both of them were alive, I avoided talking to them and if I did, I was very rude. I hurt them a lot. I told them all kinds of unwanted things that hurt them a lot. I even physically pushed my mother around. When they asked for help, I would tell them to do it themselves. My father’s joints hurt a lot but I never showed any mercy on him. I would tell him he was faking. I was the worst son anyone could have. Now, when I remember all that I did with them, I feel very bad. I am pained thinking of my parents. Is there any way that will forgive me and also get me the forgiveness of my parent? I am very ashamed of all that I did. I wonder how I would face my parents after my death. And, how will I face Allah? Please advice, please help, please pray for me. In the Name of Allaah, the Most Gracious, the Most Merciful. As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh. Brother in Islaam, We take note of the contents of your query. We make du’aa that Allaah Ta’aala rewards your parents for undergoing the hardships of life and tolerating you. May Allaah grant your parents Jannatul Firdaws. Aameen. Shari’ah has greatly emphasized on being dutiful to one’s parents[1]. In regards to the father, Rasulullaah (Sallallaahu ‘alaihi wasallam) said, رِضَى الرَّبِّ فِي رِضَى الوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ. Translation: “The pleasure of the Lord is in the pleasure of the parents, and the displeasure of the Lord is in the displeasure of the father.” (Tirmidhi 1899)[2] In regards to the mother, Rasulullaah (Sallallaahu ‘alaihi wasallam) said, الوالدة أوسط أبواب الجنة فأضع ذلك أو احفظه[3] Translation: “The mother is the middle door of Jannah. So (the choice is yours) either discard it (by disrespecting your mother) or protect it (by honoring and obeying her).” (Haakim 7251) Rasulullaah (Sallallaahu ‘alaihi wasallam) said in regards to disobedience of the parents, لعن الله العاق لوالديه[4] Translation: “May Allaah curse the one who is disobedient to his parents.” (Haakim 7254) Your behavior with your parents during their lifetime was unfortunate. However, it is apparent that you are remorseful for what you did. Your sense of realization of your bad behavior towards your parents is perhaps due to the du’aas of your parents for you and the barakah of their sabr. Generally, parents still love and care for their children despite the pain caused to them by their children. Turn to Allaah Ta’aala and beseech Him for His forgiveness for the wrong you have done. Ask Allaah Ta’aala to spare you from the punishment of ill-treating your parents in this life and the next. Rasulullaah (Sallallaahu ‘alaihi wasallam) said, كل الذنوب يؤخر الله ما شاء منها إلى يوم القيامة إلا عقوق الوالدين فإن الله تعالى يعجله لصاحبه في الحياة قبل الممات[5] Translation: “Allaah may delay the punishment of all sins as He wishes until the Day of Judgment except showing disrespect to one's parents; for indeed Allaah will hasten the punishment of that sin to its perpetrator prior to his death.” Do righteous deeds and send the thawaab to your parents. Rasulullaah (Sallallaahu ‘alaihi wasallam) was once asked if there was any good a person can do to his parents after their demise. He (Sallallaahu ‘alaihi wasallam) replied, نعم، الصلاة عليهما والاستغفار لهما، وإيفاء بعهودهما من بعد موتهما، وإكرام صديقهما، وصلة الرحم التي لا توصل إلا بهما[6] Translation: “Yes, making du’aa for them, seeking forgiveness on their behalf, fulfilling their promises after their passing away, honoring their friends and joining ties which are only joined by their relationship.” (Ibn Maajah 3664) Do something on behalf of your parents that has a perpetual reward (sadaqah jaariah) such as giving sadaqah or assisting in building a masjid or Islaamic institute. Send the rewards of your daily worship to them. Always keep them in your du’aas. You may recite the following du’aa: رب ارحمهما كما ربياني صغيرا Translation: “My Lord! Have mercy upon them both as they have raised me up as a little one.” (Al-Israa v.24) The greatest reward to your parents will be to change your lifestyle. Fear Allaah Ta’aala and be Allaah-conscious in all your matters. Perform the five daily salaahs on time. Recite a portion of the Qur’aan daily. Be from amongst the saaliheen, the righteous. Rasulullaah (Sallallaahu ‘alaihi wasallam) said, إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له[7] Translation: “When a person passes away, all his actions come to an end save three: a charity that has perpetual reward (sadaqah jaariah), beneficial knowledge and a righteous child that prays for him.” Link yourself to a spiritual guide and inculcate in you the qualities of the righteous. You may listen to the discourses of my honorable teacher, Mufti Ebrahim Desai (Hafizahullaah) on the Qaseedah Burdah for spiritual enhancement. The discourses are available on the following link: https://daruliftaa.net/qaseeda-burdah/[8]. And Allaah Ta’aala Knows Best. Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. [1] http://askimam.org/public/question_detail/32474 [2] سنن الترمذي (3/ 374) 1899 - حَدَّثَنَا أَبُو حَفْصٍ عَمْرُو بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ يَعْلَى بْنِ عَطَاءٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: رِضَى الرَّبِّ فِي رِضَى الوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ. الترغيب والترهيب (3768) وعن عبد الله بن عمرو رضي الله عنهما قال قال رسول الله صلى الله عليه وسلم رضا الله في رضا الوالد وسخط الله في سخط الوالد رواه الترمذي ورجح وقفه وابن حبان في صحيحه والحاكم وقال صحيح على شرط مسلم ورواه الطبراني من حديث أبي هريرة إلا أنه قال طاعة الله طاعة الوالد ومعصية الله معصية الوالد ورواه البزار من حديث عبد الله بن عمر أو ابن عمرو ولا يحضرني أيهما ولفظه قال رضا الرب تبارك وتعالى في رضا الوالدين وسخط الله تبارك وتعالى في سخط الوالدين [3] المستدرك على الصحيحين للحاكم (4/ 168) 7251 - أخبرنا الشيخ أبو بكر بن إسحاق، أنبأ بشر بن موسى، ثنا الحميدي، ثنا سفيان، عن عطاء بن السائب، عن أبي عبد الرحمن، قال: تزوج رجل فكرهت أمه ذلك فجاء يسأل أبا الدرداء، فقال: طلق المرأة وأطع أمك فإني سمعت رسول الله صلى الله عليه وسلم يقول: «الوالدة أوسط أبواب الجنة فأضع ذلك أو احفظه» رواه شعبة، عن عطاء بن السائب، مفسرا بالشرح [التعليق - من تلخيص الذهبي] 7251 – صحيح [4] المستدرك على الصحيحين للحاكم (4/ 169) 7254 - حدثنا أبو سعيد أحمد بن يعقوب الثقفي، ثنا أحمد بن يحيى بن إسحاق الحلواني، ثنا إبراهيم بن حمزة، ثنا عبد العزيز بن أبي حازم، عن العلاء، عن أبيه، عن هانئ، مولى علي بن أبي طالب، أن عليا، رضي الله عنه، قال: يا هانئ ماذا يقول الناس؟ قال: يزعمون أن عندك علما من رسول الله صلى الله عليه وسلم لا تظهره، قال: دون الناس؟ قال: نعم. قال: أرني السيف فأعطيته السيف فاستخرج منه صحيفة فيها كتاب، قال: هذا ما سمعت من رسول الله صلى الله عليه وسلم: «لعن الله من ذبح لغير الله ومن تولى غير مواليه ولعن الله العاق لوالديه ولعن الله منتقص منار الأرض» [التعليق - من تلخيص الذهبي] 7254 - سكت عنه الذهبي في التلخيص [5] المستدرك على الصحيحين للحاكم (4/ 172) 7263 - حدثنا علي بن حمشاذ، العدل - رحمه الله تعالى - وعبد الله بن الحسن القاضي، قالا: ثنا الحارث بن أبي أسامة، ثنا محمد بن عيسى بن الطباع، ثنا بكار بن عبد العزيز بن أبي بكرة، قال: سمعت أبي، يحدث عن أبي بكرة، رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: «كل الذنوب يؤخر الله ما شاء منها إلى يوم القيامة إلا عقوق الوالدين فإن الله تعالى يعجله لصاحبه في الحياة قبل الممات» هذا حديث صحيح الإسناد ولم يخرجاه " [التعليق - من تلخيص الذهبي] 7263 - بكار بن عبد العزيز ضعيف [6] سنن ابن ماجه (4/ 632) 3664 - حدثنا علي بن محمد، حدثنا عبد الله بن إدريس، عن عبد الرحمن ابن سليمان، عن أسيد بن علي بن عبيد مولى بني ساعدة، عن أبيه عن أبي أسيد مالك بن ربيعة، قال: بينما نحن عند النبي - صلى الله عليه وسلم - وجاءه رجل من بني سلمة (3) فقال: يا رسول الله، أبقي من بر أبوي شيء أبرهما به من بعد موتهما؟ قال: "نعم، الصلاة عليهما والاستغفار لهما، وإيفاء بعهودهما من بعد موتهما، وإكرام صديقهما، وصلة الرحم التي لا توصل إلا بهما" [7] صحيح مسلم (3/ 1255) 14 - (1631) حدثنا يحيى بن أيوب، وقتيبة يعني ابن سعيد، وابن حجر، قالوا: حدثنا إسماعيل هو ابن جعفر، عن العلاء، عن أبيه، عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: " إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له " [8] Alternative link: http://tasawwuf.daralmahmood.org/i-tikaaf-2015.html

Effective remedies for increase in sustenance, and more importantly, for success in the hereafter: 1. Seeking Istighfar and repentance from Allah “Saying ‘Ask forgiveness from your Lord; for He is Oft- Forgiving; He will send rain to you in abundance; And give you increase in wealth and sons; and bestow on you gardens and bestow on you rivers (of flowing water).” (Surah Nuh V.10-12) 2. Maintaining family relations Sayyiduna Anas Radhiyallahu Anhu narrates that Rasulullah Sallallahu Alayhi Wa Sallam said, “Whoever would like to see his provision expanded and his life extended, let him maintain his ties of kinship.” (Bukhari) 3. Reciting Surah Waqiah (Chapter 56) Ibn Kathir narrates from Ibn Asakir that Sayyiduna Ibn Masud Radhiyallahu Anhu heard Rasulullah Sallallahu Alayhi Wa Sallam say, “Whoever recites Surah Waqiah every night will never suffer from poverty.” (Shuabul Imaan) Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Thirty Nine Appointment as the Khalifah (continued) After Hazrat Zubair (radhiyallahu ‘anhu) made his right over to Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) made his right over to Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu), and Hazrat Talhah (radhiyallahu ‘anhu) made his right over to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) also forewent his right, leaving the Khilaafah between Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) then asked Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) if they would allow him to pass the decision as to which one of them would be the Khalifah. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) agreed to his proposal and also pledged that they would wholeheartedly abide by his decision. The members of the Shura then dispersed. Thereafter, for the next three days and nights, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) approached the people of Madinah Munawwarah, asking them who they felt should be appointed as the Khalifah. He also approached the eminent and prominent personalities of Madinah Munawwarah, at times, individually, and at times, collectively. He discussed the matter with some openly and others secretly, in accordance to what he felt most appropriate. He also enquired regarding the opinion of the womenfolk and the children of Madinah Munawwarah, as well as the travellers and Bedouins who came to Madinah Munawwarah during these three days. Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) barely slept during these three days and nights. Instead, he remained engaged in salaah, du‘aa, istikhaarah and consulting the people. After the three days elapsed, the outcome of his enquiry was that the people felt that though both were worthy of the Khilaafah, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was more worthy as the people did not see anybody equal to him. (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296-297)

5 Benefits of Adopting Taqwa from the Qur’an Almighty Allah says: “O you who believe! Fear Allah as he should be feared.” (Quran 3:102) In the opening verses of Surah Al-Baqarah, Almighty Allah describes distinct qualities of the believers who have Taqwa. “This is a book in which there is no doubt, a guidance for the Muttaqin (the God-fearing ones).” (Quran 2:2) The term Muttaqin (the people of taqwa) is derived from Taqwa which literally means “to fear” or “to refrain from”. What is Taqwa? The Arabic word Taqwa cannot be adequately explained by any one word in the English language. Taqwa is defined as fearing Allah, keeping that continuous awe and reverence in the heart for Him which prevents a person from doing deeds which are prohibited by divine law. Taqwa is that shield that comes between a person and what may harm his spirituality. Qualities of the Muttaqin They have firm faith in everything that the Prophet ﷺ taught us They are steadfast in Salah They spend in the way of Allah They believe in what is revealed in the Quran and the previous scriptures They have firm conviction in the hereafter Almighty Allah praises these people who strive to uphold the quality of Taqwa by saying: “It is these who are upon guidance from their Lord and it is these who are successful.” (Quran 2:5) In every sphere of life a true believer is expected to beautify himself with Taqwa as true honour is in adopting Taqwa only. As the stars beautify the heavens, the obedient beautify the earth. Almighty Allah says: “Verily, the most honourable of you in the sight of Allah is he who is the most righteous.” (Quran 49:13) Often we label individuals ‘super-religious’ and ‘over-pious’ when they try and uphold even simple injunctions of faith. A person who has Taqwa strives to do the things that Allah has commanded and avoids things that Allah has prohibited. The under strengthening factor of Taqwa is love and recognition of Almighty Allah which is a favourable state that a believer has to constantly nurture in his heart. When asked about Taqwa, Allah’s Messenger ﷺ pointed to his heart and said: “Taqwa is here!” (Muslim) The Quran and Hadith are replete with commands and exhortations pointing towards the necessity of inculcating Taqwa in the heart. The numerous times that the command of Taqwa repeats should serve as a message to us indicating its importance. Here are 5 benefits of adopting Taqwa from the Qur’an 1. Ease in matters “And whoever fears Allah, He will make for him ease in his matter.” (Quran 65:4) Almighty Allah mentions the above verse in Surah At-Talaq where the guidelines of the worst of permissible deeds i.e. divorce are discussed. The Quran in its majestic style and wisdom alternates these injunctions with the virtues of Taqwa. Whoever has Taqwa, Allah makes matters easy for him in this world as well as the next. This does not necessarily mean that the person will not face difficulty, but through the blessings of his Taqwa, he is guaranteed ease and the strength to bear these difficulties without losing faith or hope. 2. A way out of problems and difficulties “And whoever fears Allah, He will make for him a way out.” (Quran 65:2) Taqwa serves as a divine guard against trials of this world as well as the difficulties of the hereafter. We see an example of this in the Quran where, in the story of Khidr (alayhissalam), it was the righteous nature of the father that saved his sons from loss even after his death. The Quran says: “As for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and their Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord (Quran 18:82). Muhammad ibn al Munkadir (rahimahullah) says: “It is because of the piety and righteousness of a servant that Allah protects his children and the children of his children and his family and even the homes built around his home.” (Tafsir Mazhari) 3. Unexpected sustenance “And He will provide for him from sources he could never imagine.” (Quran 65:3) Almighty Allah is the creator, sustainer and nourisher of the universe. Whatever a person requires and desires of sustenance can be found in His vast treasures. The divine promise is that the God-fearing will be sustained from sources they would never perceive to receive sustenance from. The Noble Quran reiterates this in another verse: “And if the people of the towns believed and had Taqwa, certainly We should have opened for them blessings from the heavens and the earth.” (Quran 7:96) 4. Ability to distinguish truth from falsehood “O you who believe! If you fear Allah, He will grant you a criterion (furqan).” (Quran 8:29) When a believer sees to it that his obedience to Allah and love for him stay above everything else, he is gifted by Allah with furqan (such insight that leaves no doubt between truth and falsehood). Every matter becomes clear in his mind and when he is faced with confusing situations of the heart, he will be guided to the light. In the Noble Quran, the day of the Battle of Badr has been termed “Yawm-al-Furqan” (the day of distinction). This was a decisive day in the history of Islam that proved that no enemy can destroy a people who have the support of Allah and such individuals will be successful in all missions they undertake. 5. Tranquility “It is He (Allah) who sent down tranquility into the hearts of the believers.” (Quran 48:4) Calmness and tranquility are sought after states in the daily rat-race of life. These are bounties from Allah which are specifically focused towards the hearts of the true believers. People seek solace in material items, sports, relationships and some even seek it in sin and vice, whereas the true solace that the heart craves can only be acquired from the creator of the heart himself. When a servant attaches his heart, actions, longings and aspirations to Allah, Almighty Allah sees to his affairs and keeps him in a state of peace which even those with abundant worldly wealth envy. The Quran says: “Those who believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” (Quran 13:28) Besides the above benefits of adopting Taqwa, the Lord of great bounty has many more long term benefits in store for the righteous believers. The high status of the people of Taqwa is mentioned in various verses of the Noble Quran, one of which will suffice for all. “For those who have Taqwa there is Triumph (Paradise).” (Quran 78:31) A frequent supplication of the Messenger of Allah ﷺ was: “O Allah! Instill righteousness in my soul, and purify it as You are the best to purify it, You are its Guardian and Protecting Friend.” (Muslim) Rayyan Institute

No Haya, No Life By Khalid Baig Imam Shu'bah ibn Hajjaj was riding his horse when Abdullah intercepted him. Abdullah was a known street urchin. Not only he was given to a life of sin, he was also unabashed about it. Imam Shu'bah knew that trouble was ahead when Abdullah stopped him. Shu'bah (d. 100 A.H) is known as the "Amirul Momineen fil hadith." He is one of the foremost scholars of the science of Hadith Criticism. Abdullah knew his stature as a great hadith scholar, but he was bent on having some fun. "Shu'bah! Tell me a hadith," he said with mischief in his eyes. "This is not the way to learn hadith," Imam Shu'bah replied. "You are going to tell me a hadith or else…" Abdullah threatened. When Shu'bah realized that he could not talk his way out of this he said: "OK, I'll tell you a hadith." He then narrated the isnad (a chain of narrators) and then the hadith: "Prophet Sall-Allahu alayhi wa sallam said: "If you have lost haya then do whatever you feel like." Abdullah's demeanor changed suddenly. It was as if the Prophet, Sall-Allahu alayhi wa sallam, had himself caught him in his mischief and was speaking to him: "Abdullah, if you have lost haya then do whatever you feel like." He was totally shaken. "I just wanted to cause trouble for you," he admitted, "but please extend your hand. I want to repent." This hadith turned a life around. Abdullah, the street urchin, became a student and then a great scholar of hadith. Today he is known as Abdullah ibn Maslamah Qan'awi. His name can be found repeatedly in Sihah Sitta or the six most authentic collections of hadith, especially in the collection of Imam Abu Dawud who was his disciple. What is haya? It is normally translated as modesty or inhibition but neither word conveys the same idea as haya. Modesty suggests shunning indecent behavior but it also implies bashfulness based on timidity. That is why the adjective based on its opposite, immodest, is sometimes also used as a compliment suggesting courage. Inhibition is defined as: "Conscious or unconscious mechanism whereby unacceptable impulses are suppressed." This is a very neutral definition with no reference to right or wrong. So one finds psychiatrist "helping" their patients overcome inhibitions. In contrast to the moral ambiguity of these words, haya refers to an extremely desirable quality that protects us from all evil. It is a natural feeling that brings us pain at the very idea of committing a wrong. Along with its unique connotation comes the unique value of haya in Islam. Prophet Muhammad, Sall-Allahu alayhi wa sallam, said: "Every religion has a distinct call. For Islam it is haya." [Ibn Majah]. Another famous hadith says: "There are more than 70 branches of Iman (Faith). The foremost is the declaration that there is no god except Allah and the least of it is removing harmful things from the path. And haya is a branch of Iman." [Bukhari, Muslim]. As some Muhaditheen point out, the number 70 is a figure of speech. What the hadith tells us is that the declaration of faith is the most important part of Iman but that is not all. Iman also has to reflect itself in all kinds of actions in real life. Moreover, haya is a centerpiece of most of the actions that Iman calls for. It is the basic building block of Islamic morality. When it is lost everything is lost. Based on such teachings, Islam brought about a moral revolution of unprecedented dimensions with haya as its cornerstone. The pre-Islamic Jahilya society of Arabia knew the word but did not understand its meaning. Nudity, the antithesis of haya, was not only common in every day life, it was even part of the most important religious ritual of tawaf (circumbulation of Ka'bah). So were all the other evils that flow from it. Islam exterminated all of those evils and changed the society in such a way that haya became one of its most cherished values. To this day in Friday Khutbahs around the world, the third Khalifah Hazrat Usman Radi Allahu unhu is mentioned as the person with perfect haya and perfect Iman (Kamil lil-haya wal Iman). Is there any other religion that celebrates haya like that? Islam's laws about hijab, its ban against free mixing of men and women, its teachings about gender-relations --- all of these reflect a deep concern for haya. For men and women who have not lost their haya, these come naturally. There is a moving story from the earlier Islamic period about a woman who learnt that her young son had been lost in a battle. She ran in a panic to confirm the news, but before that she took time to make sure that she covered herself fully in accordance with the newly revealed laws of hijab. She was asked how did she manage to do that in a time of great personal tragedy. She replied: "I have lost my son, but I did not lose my haya." And for centuries afterwards Muslim societies did not lose their haya.When Muslim lands came under the western colonial rule about three centuries ago, they were faced with a civilization that was no different than the pre-Islamic Jahilya on the issue of haya. While it did not have better morality, it did have better guns. At the gunpoint of military and political domination, Muslim societies were made to loose their grip on haya on the collective scale. The powerful and attractive media became an important instrument in this war. First it was books, magazines and newspapers. Then radio. Now it is television. Together they projected ideas and images detrimental to haya. They made indecency attractive. The pace was increased tremendously by television, which has shown more firepower than all the previous media combined. When historians write about the moral decline in Muslim societies in the twentieth century, they will probably underscore television in subverting the moral fabric of society. We can get a sense of the rapidity of our fall by realizing that what was unthinkable just a decade ago has become routinely accepted today. In some cases, we seem to have lost all control. Isn't it shocking that while contraceptive ads cannot be shown on TV in the U.S. or U.K for moral reasons, they are freely shown in the Islamic Republic of Pakistan? We can get out of the morass by making haya as our number one concern in both individual as well as public lives. There is no Islamic life without Islamic morality. There is no Islamic morality without haya.