ummtaalib

Distributing dates after nikaah Q: Is there any narration in regards to throwing kajoor in a nikaah? A: At the time of nikaah, distributing dates by giving it to people or by throwing it towards people is permissible and established in the Hadith of Sunanul Kubra of Imaam Bayhaqi. However, in the case where one throws the dates towards the people, one should ensure that the respect of the musjid is not compromised and one does not hurt anyone. And Allah Ta'ala (الله تعالى) knows best. عن عائشة رضى الله عنها أن رسول الله صلى الله عليه وسلم تزوج بعض نسائه فنثر عليه التمر (سنن الكبرى للبيهقي #15078) قال الشامي : مطلب له الأخذ من نثار السكر في العرس ويقرره أن مجرد الإلقاء من غير كلام يفيد هذا الحكم كمن ينثر السكر والدراهم في العرس وغيره فمن أخذ شيئا ملكه لأن الحال دليل على الإذن وعلى هذا لو وضع الماء والجمد على بابه يباح الشرب منه لمن مر به من غني أو فقير وكذا إذا غرس شجرة في موضع لا ملك فيه لأحد وأباح للناس ثمارها وكل ذلك مأخوذ من الحديث اه ملخصا من شرح السير الكبير (رد المحتار 4/285) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Duaa for Protection from Knowledge that Does Not Benefit عن زيد بن أرقم رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يقول اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع ومن نفس لا تشبع ومن دعوة لا يستجاب لها رواه مسلم والترمذي والنسائي وهو قطعة من حديث (الترغيب والترهيب 1/167) Hazrat Zaid bin Arqam (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) used to make the following Duaa: “O Allah, I seek Your protection from such knowledge that does not benefit; and from a heart that does not have khushoo’ (at the time of carrying out ibaadat); and from a nafs that does not get satiated (and content, but rather always desires more of the world); and (I seek protection) from a duaa that is not answered.” ihyaauddeen.co.za

By Khalid Baig 27 Safar 1424, 17 April 2004 If the life of this world is an illusion, the period of greatest illusion occurs during youth. It is a period of high energy and great enthusiasm, coupled with an air of invincibility and perpetuity. Like the driver of a fast car, one may also develop a disdain for the slower cars on the highway of life. It is difficult to imagine that the car will run out of fuel and that one day the engine will wear out. For the moment though the car is fast and it can go places! For this reason there are special warnings for the youth and glad tidings for the person who uses this energy wisely. A famous hadith tells us that on the Day of Judgment no man will be able to move from his place until he answers five questions. "How did he spend his life? How did he utilize his youth? How did he earn his wealth? How did he spend it? And, how did he practice what he learnt?" [Sunan al-Tirmidhi]. While the first question asks generally about one's life pattern, the second especially focuses on the period of youth. On the other hand, the person who devoted his youth to the worship of Allah will be among the selected seven kinds of people: "There are seven people for whom Allah will provide His shade on the day when there will be no shade except His shade: 1. A just ruler. 2. A youth who grew up in the worship of Allah. 3. A man whose heart is attached to the mosque. 4. Two men who love each other for Allah's sake; they meet for the sake of Allah and part company for His sake. 5. A man who is invited by a woman of beauty and position [to sin], but he refuses saying: 'I fear Allah.' 6. A man who gives in charity secretly such that his left hand does not know what his right hand gives. 7. A man whose eyes shed tears as he remembers Allah in private." [Bukhari, Muslim]. Hence the profound advice in another famous hadith to value five things: "Youth before old age, health before sickness, wealth before poverty, free time before preoccupation, and life before death." A fast car is dangerous if it does not have strong controls. And that is where Shaitan targets the vulnerable --- by loosening the controls. It has been his time-tested trick to work through temptations and make desires look irresistible. The path of deviation looks good. It is cool. It is fun. It is endlessly entertaining. The only problem is, it leads to assured disaster. This is the path of MTV and pop culture; of music and hip-hop; of rebellion and generation gap. 'Generation gap' is a clever term that aims at giving scientific respectability to rudeness and rebellion. The idea is to create a wedge between generations and make it look acceptable for a young person to be indifferent to any wise counsel from one's close and well-wishing elders. Which reminds us of the special challenge faced by the youth today. While temptations have always been strong in young age, today the problem is magnified by mega efforts targeting the youth, especially the Muslim youth in the Western world, at all levels including intellectual and philosophical. A favorite theme of these campaigns is to separate Islam from its culture. When in France, follow the French culture not the Muslim Algerian one, so the argument goes. This argument needs to be carefully deconstructed. Like all clever arguments this one also begins with a bit of truth. It is true that Islam is a universal religion and not restricted to a particular region. It is also true that many Muslim lands, during their period of decline, developed or adopted some cultural practices that were not based in Islam and need to be pruned. Certainly, not everything that has become accepted social practice in every Muslim country is Islamic. But it is a very long jump from there to conclude that everything being done in the Muslim world is un-Islamic and must be jettisoned. And it is even more bizarre to suggest that the replacement of all that with the pop-culture is just fine. When Islam reached the lands that today form the Muslim world, it influenced the life style and cultural practices there without forcing a monoculture. For example the wedding practices vary as you move from region to region in the Muslim world. (The picture is complicated by the introduction of many non-Islamic practices there as well.) Yet they also retain common features traceable to Islamic teachings. These include: 1. Marriage is a sacred act and an important religious obligation and not just a means of fulfilling physical needs. 2. While the ultimate decision to marry each other remains with the bride and groom, parental help, guidance, and support in arranging it is a blessing for them. The propaganda machine presents this common core of Islamic culture as a great burden, but one only needs to look at the unfortunate millions who are left on their own in the name of freedom, to ascertain the truth. Is it not true that if one were to draw a family-and-home-life-disaster map of the world, it will coincide with a map of the Western world? The distinctly safe area will be the Muslim world, with a gray area within it coinciding with the areas of Westernization. The safeguards and the disaster are built into the underlying cultural values and one cannot do a wholesale exchange of cultural practices without buying into the underlying values and facing the consequences. Does it mean that all Muslims can aim at is to make mini Pakistans in England or mini Algerias in France? Not at all. Islam allows for growth and adaptation and early Muslims have left great examples of it. Theirs was an example of a natural adjustment that was fully informed by Islamic teachings; it did not damage the underlying values. And it tremendously enriched the new societies. The same healthy adaptation can happen today, with benefits for everyone. The great task of Muslim youth will be to bring the life-giving message of Islam to wherever they live. With love, dedication, wisdom, and insight. But if you give up all you have, how can you give anything to anyone? Article taken (with Thanks) from Albalagh.net

Challenges facing the Youth A much needed discussion of one of the main challenges that young Muslims, both male and females, face in today's society: How to remain steadfast on the Deen and keep ones natural desires in balance. The challenge living in this society being such that its prevalent message is to stimulate and empower the sexual desires, a society in which sexual activity and promiscuity are seen as the norm. No doubt these things have only led to an increase of moral and social disruption and corruption. The speaker discusses all these challenges and gives a holistic view as to help understand where these desires come from and gives practical pointers (both spiritual, psychologically and social) for the concerned individual to help tackle this issue, to keep first and foremost their faith secure as well maintain a healthy, pure, productive lifestyle. Developing Immunity in a Hyper Sexualised Society - Mufti Abdul Rahman ibn Yusuf Mangera https://www.youtube.com/watch?v=dcQ2wTN0b-M&feature=youtu.be

Music & Musical Instruments Hadhrat Abu Maalik Ash'ari (radhiyallahu anhu) says that he heard Rasulullah (sallallahu alayhi wasallam) say: "Most certainly, there will be in my Ummah people who will make lawful fornication, silk, liquor and musical instruments." Bukhari In another version of this narration, Rasulullah (sallallahu alayhi wasallam) said: "Most certainly, people from my Ummah will consume liquor which they will describe with some other name. Over their heads will be playing musical instruments and singing girls. Allah will cause the earth to swallow them, and from among them He will transform into apes and pigs." Ibn Maajah The truth about music Evils of music Ahaadith - music Music and singing - a detailed article Instrument free music Concerts and nasheeds Q/A is it permitted to listen to music Disposing of musical instruments Dancing

Friendship Keeping the right friends Friends who bring us closer to Allah should be sought The effects of company

Get the reply and du’as of the Angels In Islam, we are constantly thought to focus on our duty, irrespective of whether the next party does their part or not. We are answerable for our own deeds, not that of others. Likewise, we are rewarded for doing our duty, even if others fail. In keeping with this teaching, we find that if one says Salam to his fellow Muslim and does not receive a reply, Allah Ta’ala instructs the Angels to actually reply to him. Similarly, when one sneezes and says Alhamdulillah. If nobody replies to him, here too the Angels and other creations reply to him. A Beautiful Hadith on Salam Sayyiduna ‘Abdullah Ibn Mas’ud (radiyallahu’anhu) reports that Nabi (sallallahu ‘alayhi wasallam) said: ‘As-Salam is one of the names of Allah Ta’ala that has been placed on Earth. So, spread it amongst yourselves! For indeed when a Muslim passes by a group of people and greets them [first] with Salam and they reply to him, he will supersede their rank by virtue of merely reminding them of the Salam. If they do not reply to him, then those [Angels] who are better and more purer will have replied! (Musnad Bazzar and Tabarani, with a reliable chain. See Targhib, Majma’uz Zawaid, vol.8 pg.29 and Fadlul Mun’im, vol.2 pg.459 and Faydul Qadir, Hadith: 4846 for authentication) Let’s take advantage of this beautiful benefit of saying Salam first, and also be assured that in the event of the person not replying, its the Angels of Allah who will reply to our greeting insha Allah. The Angel’s reply to our sneeze The following is recorded from Sayyiduna ‘Abdullah Ibn ‘Abbas (radiyallahu’anhuma) with a reliable chain: ‘When one sneezes, [even if he is alone] he should still say: Alhamdulillahi Rabbil ‘Alamin. When he does so, the Angels reply to him saying: Yarhamukallah.’ (May Allah have mercy on you) The renowned Tabi’i, Ibrahim Nakha’i (rahimahullah) said: ‘Therefore, after saying Alhamdulillah… one who is alone [or one who does not receive a reply from those present] should say: Yarhamunallahu wa iyyakum.’ (May Allah Ta’ala have mercy on you and I) As a reply to the Angels and other creation. Refer: Al-Adabul Mufrad of Imam Bukhari, Hadith: 946, Musannaf Ibn Abi Shaybah, Hadith: 26517 and Fathul Bari, Hadith: 6221) May Allah Ta’ala grant us the tawfiq (ability) to practice on the above. al-miftah

Giving the wife a monthly allowance Q: Is it necessary for the husband to give his wife an allowance? A: Shariah commands that the husband provide his wife with Nafaqah. Nafaqah entails providing the wife with shelter, food, clothing and the necessities of life in accordance to their financial status and position. Apart from this, it is recommended, though not an obligation, for the husband to also give his wife a monthly allowance to purchase whatever she requires for herself. And Allah Ta'ala (الله تعالى) knows best. أَسكِنوهُنَّ مِن حَيثُ سَكَنتُم مِن وُجدِكُم وَلا تُضارّوهُنَّ لِتُضَيِّقوا عَلَيهِنَّ وَإِن كُنَّ أُولـٰتِ حَملٍ فَأَنفِقوا عَلَيهِنَّ حَتّىٰ يَضَعنَ حَملَهُنَّ فَإِن أَرضَعنَ لَكُم فَـٔاتوهُنَّ أُجورَهُنَّ وَأتَمِروا بَينَكُم بِمَعروفٍ وَإِن تَعاسَرتُم فَسَتُرضِعُ لَهُ أُخرىٰ ﴿٦﴾ لِيُنفِق ذو سَعَةٍ مِن سَعَتِهِ وَمَن قُدِرَ عَلَيهِ رِزقُهُ فَليُنفِق مِمّا ءاتىٰهُ اللَّـهُ لا يُكَلِّفُ اللَّـهُ نَفسًا إِلّا ما ءاتىٰها سَيَجعَلُ اللَّـهُ بَعدَ عُسرٍ يُسرًا ﴿الطلاق: ٧﴾ عن عائشة أن هند بنت عتبة قالت يا رسول الله إن أبا سفيان رجل شحيح وليس يعطيني ما يكفيني وولدي إلا ما أخذت منه وهو لا يعلم فقال خذي ما يكفيك وولدك بالمعروف (صحيح البخاري رقم 5049) باب النفقة هي لغة ما ينفقه الإنسان على عياله وشرعا ( هي الطعام والكسوة والسكنى ) (الدر المختار 3/571-572) ( فتجب للزوجة ... على زوجها ... بقدر حالهما ) به يفتى قال الشامي: قوله ( به يفتى ) ... قال في البحر واتفقوا على وجوب نفقة الموسرين إذا كانا موسرين وعلى نفقة المعسرين إذا كانا معسرين وإنما الاختلاف فيما إذا كان أحدهما موسرا والآخر معسرا فعلى ظاهر الرواية الاعتبار لحال الرجل فإن كان موسرا وهي معسرة فعليه نفقة الموسرين وفي عكسه نفقة المعسرين وأما على المفتى به فتجب نفقة الوسط في المسألتين وهو فوق نفقة المعسرة ودون نفقة الموسرة (رد المحتار 3/572-575) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Part 5 1. It is makrooh for a person to make ta’ziyat for a second time when he has already made it before. 2. It is preferable to make ta’ziyat after the burial. However, it is permissible to make ta’ziyat before the burial. 3. If a person cannot present himself for ta’ziyat due to certain circumstances, then he may write a letter or send a message of condolence to the family of the deceased.

Is it permissible to have intimacy if the bleeding ends before the haidh pattern? Q: If I bled for nine days last month and this month I bled for five days, can I have relations with my husband after five days? A: No, it is not permissible. Since your previous haidh pattern was nine days, it is compulsory to refrain from relations for nine days as it is possible that the bleeding may recommence. And Allah Ta'ala (الله تعالى) knows best. ( ويحل وطؤها إذا انقطع حيضها لأكثره ) بلا غسل وجوبا بل ندبا ( وإن ) انقطع لدون أقله تتوضأ وتصلي في آخر الوقت وإن ( لأقله ) فإن لدون عادتها لم يحل وتغتسل وتصلي وتصوم احتياطا وإن لعادتها فإن كتابية حل في الحال وإلا ( لا ) يحل ( حتى تغتسل ) أو تتيمم بشرطه ( أو يمضي عليها زمن يسع الغسل ) ولبس الثياب ( والتحريمة ) يعني من آخر وقت الصلاة لتعليلهم بوجوبها في ذمتها حتى لو طهرت في وقت العيد لا بد أن يمضي وقت الظهر كما في السراج وهل تعتبر التحريمة في الصوم الأصح لا وهي من الطهر مطلقا وكذا الغسل لو لأكثره وإلا فمن الحيض فتقضي إن بقي بعد الغسل والتحريمة ولو لعشرة فقدر التحريمة فقط لئلا فقط لئلا تزيد أيامه على عشرة فليحفظ ( و ) وطؤها ( يكفر مستحله ) كما جزم به غير واحد وكذا مستحل وطء الدبر عند الجمهور مجتبى.(الدر المختار 1/294-297) قال العلامة ابن عابدين-رحمه الله-: (قوله إذا انقطع حيضها لأكثره) مثله النفاس، وحل الوطء بعد الأكثر ليس بمتوقف على انقطاع الدم صرح به في العناية والنهاية وغيرهما، وإنما ذكره ليبني عليه ما بعده قال ط: ويؤخذ منه جواز الوطء حال نزول دم الاستحاضة اهـ وقدمنا عن البحر أنه يجوز الاستمتاع بما بين السرة والركبة بحائل بغير الوطء ولو تلطخ دما. اهـ وهذا في الحائض، فيدل على جواز وطء المستحاضة وإن تلطخ دما وسيأتي ما يؤيده فافهم (قوله وجوبا) منصوب بعامل محذوف أي بلا غسل يجب وجوبا، ومثله قوله بل ندبا (قوله بل ندبا) ؛ لأن قراءة - {حتى يطهرن} [البقرة: 222]- بالتشديد تقتضي حرمة الوطء إلى غاية الاغتسال فحملناها على ما إذا كان أيامها أقل من عشرة دفعا للتعارض بين القراءتين، فظاهره يورث شبهة فلهذا لا يستحب نوح عن الكافي قوله لدون أقله) أي أقل الحيض وهو ثلاثة أيام (قوله في آخر الوقت) أي وجوبا بركوي، والمراد آخر الوقت المستحب دون المكروه كما هو ظاهر سياق كلام الدرر وصدر الشريعة. قال ط: وأهمل الشارح حكم الجماع، ويظهر عدم حله بدليل مسألة الانقطاع على الأقل وهو دون العادة. قلت: قد يفرق بين تحقق الحيض وعدمه، وانظر ما نذكره قبيل قوله والنفاس لأم التوأمين (قوله وإن ولأقله) اللام بمعنى بعد ط (قوله لم يحل) أي الوطء وإن اغتسلت؛ لأن العود في العادة غالب بحر (قوله وتغتسل وتصلي) أي في آخر الوقت المستحب، وتأخيره إليه واجب هنا أما في صورة الانقطاع لتمام العادة فإنه مستحب كما في النهاية والبدائع وغيرهما (قوله احتياطا) علة للأفعال الثلاثة (رد المحتار1/294) ومنها وجوب الاغتسال عند الانقطاع هكذا في الكفاية إذا مضى أكثر مدة الحيض وهو العشرة يحل وطؤها قبل الغسل مبتدأة كانت أو معتادة ويستحب له أن لا يطأها حتى تغتسل هكذا في المحيط وإذا انقطع دم الحيض لأقل من عشرة أيام لم يجز وطؤها حتى تغتسل أو يمضي عليها آخر وقت الصلاة الذي يسع الاغتسال والتحريمة لأن الصلاة إنما تجب عليها إذا وجدت من آخر الوقت هذا القدر هكذا في الزاهدي وأما مضي كمال الوقت بأن ينقطع دمها في أول الوقت ويدوم الانقطاع حتى يمضي الوقت فليس بمشروط هكذا في النهاية لو انقطع دمها دون عادتها يكره قربانها وإن اغتسلت حتى تمضي عادتها وعليها أن تصلي وتصوم للاحتياط هكذا في التبيين.(الفتاوى الهندية 1/39) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Seven under the Shade of Allah ta'ala'as Throne Take care of Five... Allah ta'ala's Pleasure with the Youth

Ah, youth! Ask those who are now older, and they may have regrets for not utilizing their time more effectively. Ask youth in their prime, and they may think they’ll remain young forever - carelessly and easily swayed by things around them. Ah, youth! How can we harness that time best? How can we keep focused during our youth and keep the youth that come after us, focused? What are some of the traps that fool us in youth, steering us away, swaying us, rather than keeping us steadfast on the straight path? Inshaallah, in the posts that follow, we will gather reminders that will help us answer these questions to better harness our time, protect us from traps that will lead to regret, and will help us remain focused and steadfast on the deen. Table of Contents Post/Description Youth in ahadeeth Friendships Music Love and romance Youth in Early Islam Parents Internet Haraam substances Haraam fantasizing Suicide Various other Articles Work in Progress......

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St Valentine’s Day Advice for Muslims Wifaqul Ulama Public Affairs (Department)

Q. A Hindu couple had been married. The Hindu wife accepted Islam. Can the revert Muslim woman who had been a Hindu wife marry a Muslim man immediately after accepting Islam or does she have to wait for a period before making Nikah? When can she make Nikah? (Question published as received) A. If a non-Muslim woman accepts Islam and her non-Muslim husband does not accept Islam, the woman will have to observe the Iddah period of three menstrual cycles if she is menstruating, three Months if she is not menstruating, or if she is pregnant, then until she gives birth before she can marry a Muslim man. If her husband does not accept Islam before the termination of her Iddah period, her marriage with her non-Muslim husband will terminate and she is free to marry a Muslim man. (Shaami 3/191) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)

Is it wrong to cry over the deceased? Question Please clarify if someone cannot control his tears while remembering his beloved child who has passed away, is there anything wrong with this? I have read that when tears flow, it is a kind of mercy from Allah and it is not haram. Answer Crying over a deceased is certainly allowed. There were numerous instances wherein Rasulullah (sallallahu ‘alayhi wa sallam) himself cried over a deceased or someone who was in the throes of death. Among them are the following: 1) Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) says, “We visited Abu Sayf, the blacksmith, with Rasulullah (sallallahu ‘alayhi wa sallam). He was the father of the wet-nurse of Ibrahim [the son of Nabi -sallallahu ‘alayhi wa sallam-]. Rasulullah (sallallahu ‘alayhi wa sallam) held Ibrahim, kissed him and smelt him. Then later we visited him when Ibrahim was breathing his last. The eyes of Rasulullah (sallallahu ‘alayhi wa sallam) began to flow with tears. Sayyiduna ‘Abdur Rahman ibn ‘Awf (radiyallahu ‘anhu) asked [out of astonishment], ‘Even you, O Rasulullah!’ [Why are you crying?] Nabi (sallallahu ‘alayhi wa sallam) said, ‘O Ibn ‘Awf, it is mercy.’ Then more tears followed and he said, ‘The eye weeps and the heart grieves and we say nothing except what pleases our Rabb. O Ibrahim, we are grieved at your departure.” (Sahih Bukhari, Hadith: 1303 and Sahih Muslim, Hadith: 2315 with variation in the wording) 2) Sayyiduna Usamah ibn Zayd (radiyallahu ‘anhu) reports, “The daughter [Zaynab -radiyallahu ‘anha] of Rasulullah (sallallahu ‘alayhi wa sallam) sent a message to him saying, ‘One of my sons is in the throes of death, so come.’ He sent his greetings to her and said, ‘Indeed what Allah takes is his and what He gives is his. Everything has a fixed term with Him, so she should adopt patience and anticipate reward.’ She again sent for him taking an oath that he should certainly come. He got up with Sa’d ibn ‘Ubadah, Mu’adh ibn Jabal, Ubayy ibn Ka’b, Zayd ibn Thabit and some other men (radiyallahu ‘anhum).The child was brought to Rasulullah (sallallahu ‘alayhi wa sallam) and he was shuddering. (I think he said, “Like an old water skin.”). Nabi (sallallahu ‘alayhi wa sallam)’s eyes began flowing with tears. Sa’d (radiyallahu ‘anhu) said, ‘O Rasulullah, what is this?’ He said, ‘This is mercy which Allah has put in the hearts of His slaves. Allah is merciful to His slaves who are merciful [to others].” (Sahih Bukhari, Hadith: 1284 and Sahih Muslim, Hadith: 923) 3) Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu ‘anhuma) reports, “Sa’d ibn ‘Ubadah fell ill. So Rasulullah (sallallahu ‘alayhi wa sallam), came to visit him with ‘Abdur Rahman ibn ‘Awf, Sa’d ibn Abi Waqqas and ‘Abdullah ibn Mas’ud (radiyallahu ‘anhum). When he arrived, he found him surrounded by his family and asked, ‘Has he passed away?’ They said, ‘No, O Rasulullah’. Rasulullah (sallallahu ‘alayhi wa sallam) then began to weep. When the people saw Nabi (sallallahu ‘alayhi wa sallam) weeping, they also wept. Nabi (sallallahu ‘alayhi wa sallam) then said, ‘Listen, Allah does not punish for the tears of the eyes nor for the sorrow of the heart, but he punishes or shows mercy on account of this,’ and he pointed to his tongue” (Sahih Muslim, Hadith: 924 and Sahih Bukhari, with slight addition in the wording, Hadith: 1304) The above narrations illustrate the permissibility of crying over a deceased as well as when remembering the deceased. However wailing and screaming has been prohibited, as explained in the following Hadiths: 1) Sayyiduna ‘Umar (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “The deceased is punished in his grave for the wailing done over him.” (Sahih Bukhari, Hadith: 1292 and Sahih Muslim, Hadith: 927) 2) Sayyiduna ‘Umar (radiyallahu ‘anhu) said, Leave [the daughters of Khalid ibn Walid -radiyallahu ‘anhu] to cry over him, as long as they do not throw sand on their heads or shout. (Sub heading of Sahih Bukhari, before Hadith: 1291) And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

THE CONCEPT OF TOTAL ANNIHILATION(FANAA) AN EXAMPLE WITH VIDEO GAMES. Question: Asalamualaykum What do Scholars say on the concept of total anhilation of the self in Sufism? I know it is recognised in other traditions, but is this recognised in Islam? Wassalaam Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Consider the following Hadith: قال: ما الإحسان؟ قال: أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك صحيح البخاري (50) Translation: Jibrail Alayhis Salaam said: What is Ihsan. "He (Nabi ﷺ) replied, "It is that you should worship Allah as though you can see Him, for though you cannot see Him yet He sees you." (Sahih Al-Bukhari: 50) Other scholars have translated this Hadith with the following words: It is that you should worship Allah as though you can see Him, if it is not possible for you to worship Allah in that manner, then worship Allah as though he can see you.[1] Mulla Ali Qari Explains the Hadith by stating: “The worship (of a person worshipping Allah with the quality of Ihsan) should be similar to the person who is seeing Allah, in terms of fear, hayaa, humility, concentration and devotion, respect, purity, loyalty.”[2] The essence of worship is that we worship Allah with the Quality of Ihsan. Attaining the quality of complete Ihsan in ones worship requires many years of training and struggling against ones Nafs (desires), along with fulfilling the commands of Shariah. Before one gains complete Ihsan, a person will go through many stages of concentration, such as no concentration at all, concentration with little devotion, concentration with awareness of ones surroundings. The Mashaaikh of Tasawwuf, who specialise in the states and stages of ones Nafs have termed these different stages for ease and understanding. One of these stages is what you have referred to as annihilation, also known as Fanaa in the terminology of the Mashaaikh of Tasawwuf. Maulana Qutbud Deen Dimishqi has explained Fanaa in his book ‘Imdadus Sulook’[3] with the following words: “The essence of Thikr is total absorption in the remembrance of the Object of Thikr, i.e. Allah Ta’ala. If during the process of Thikr, the Thikr is remembered, then this too is a hijab (veil / barrier). The stage of annihilation is called Fana which means to be oblivious of one’s nafs, limbs, senses and all external things. Everything has to be annihilated in Allah Ta’ala and whenever the Thaakir returns to his senses, he should find only Allah. If in this condition the Saalik is aware that he has become fully annihilated, then this awareness is a contamination of a sort. The state of Kamaal (Perfection) is to become annihilated of even the state of annihilation, i.e. the Thaakir is totally oblivious of being annihilated (fana). This lofty state is the limit of fana. May Allah bestow this rank to us and to all Taalibeen (Searchers of Allah’s Proximity). The reciter of Kalimah Tayyibah should necessarily observe certain things. Minus these, there is no benefit: 1) He should understand what he is saying. “What am I negating and what am I affirming?” He should understand this. All things claiming divinity are negated, e.g. the nafs, shaitaan, desire and lust. Thus Allah Ta’ala says: “What! Have you seen the one who has taken his desires as his god?” The Zaat of Allah Ta’ala is affirmed. This is the conception of the Thikr known as Nafi-Ithbaat (Negation and Affirmation). 2) At the time of Thikr keep the heart brimming with the glory and grandeur of Allah and understand that besides Allah there is no mahboob and maqsood….. 4) The recitation of Kalimah Tayyibah should be with honour and respect. If this in not observed, hardness of heart and denseness of mind will set in. Such a Mureed will not qualify for the muhabbat of the Mashaa-ikh. The Doors of Qurb (Divine Proximity) and Mushaahadah (Divine Perception) will not open for him. Even if someone has reached the loftiest realms of Il-liyyeen by virtue of his noble character, his disrespect for Kalimah Tayyibah will bring about his fall into the lowest depths of Saafileen (the low stages of degradation). 5) Absolute concentration. Focusing the mind with full determination on Allah Ta’ala.”[4] A modern-day similarity of the above can be given to a youngster playing such video games which he plays for hours on end without stopping, to such an extent that he even forgets how many hours he has been playing for and how many hours he hasn’t eaten for. Such youngsters are common within todays society. Consider the following news articles. One is regarding a 18 year old teenager who played video games for 40 hours continuously and did not eat or sleep for two days. http://www.huffingtonpost.co.za/entry/diablo-3-death-chuang-taiwan-_n_1683036 The following news article is regarding a 32 year old man who died after playing video games for three days continuously. https://edition.cnn.com/2015/01/19/world/taiwan-gamer-death/index.html The news article also mentions the statement of the police that “gamers in the café continued as if nothing happened even when the police and paramedics arrived.” A similar situation can be found in the following news article: http://www.taipeitimes.com/News/front/archives/2012/02/04/2003524636 There are also examples of people who we see in our community who have a passion for certain activities (such as studying, reading, sports etc) who become so engrossed in their activities that they become totally oblivious of their surroundings. These examples are a form of annihilation, although this annihilation is in worldly matters, which is of no benefit in the Aakhirah. On the other hand, when a Mu’min makes an ardent effort on himself for many years, and worships Allah with total concentration and devotion, he also attains a higher level of concentration and devotion which has been termed by the Sufi Mashaayikh as Fanaa, wherein a person is oblivious of everything besides Allah. It is such a worship which we should aspire to attain and make an effort for. May Allah make us among his devoted servants and grant us His Ridwaan (pleasure). Aameen. And Allah Ta’āla Knows Best Riḍwān Ur Rahman Student Darul Iftaa Cardiff, Wales Checked and Approved by, Mufti Ebrahim Desai [1] شرح المشكاة للطيبي الكاشف عن حقائق السنن (2/ 430) وأما تقدير الشرط والجزاء فهو أن يقال: إن لم تعبدالله كأنك تراه فاعبده كأنه يراك. وتحرير المعنى وإن لم تكن تراه كذلك أي مثل تلك الرؤية المعنوية فكن بحيث إنه يراك حديث کے إصلاحي مضامين 2/64 [2] مرقاة المفاتيح شرح مشكاة المصابيح (1/ 61) أي: حال كونك مشبها بمن ينظر إلى الله خوفا منه وحياء، وخضوعا، وخشوعا، وأدبا، وصفاء، ووفاء، وهذا من جوامع الكلم [3] https://archive.org/details/ImdadUsSulookByShaykhRasheedAhmadGangohir.a http://www.asic-sa.co.za/images/irshaadul_mulook_for_web_pdf.pdf [4] Irshaadul Mulook – Translation: Majlisul Ulama South Africa.

Part 4 1.It is permissible to praise the deceased. However, when praising him, one should ensure that one does not exaggerate or praise him for characteristics that were not found in him. Similarly, one should not adopt the styles and ways of the kuffaar in praising him. 2.The period of ta’ziyat is three days. After the third day, it is makrooh to go for ta’ziyat. However, if a person could not present himself for ta’ziyat within the three days, due to being out on a journey, then when he returns from the journey, he may go for ta’ziyat, even though the three days have elapsed.

Fitan – How to Safeguard Yourself By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh We often hear ‘we are in the era of fitnas’ and ‘there are many fitnas in our times’. We come across this word, fitnah, during lectures and talks too. Let us understand what this word means. The word ‘fitnah’ (plural: fitan) is literally used in the context of heating gold to distinguish pure gold from the contaminated. However, it has various usages in religious text such as punishment, difficulty, calamity, sin, test, trial etc. The appropriate context for our discussion is where the word fitnah is used to mean test or trial. Tests and trials are such that they bring to light the inner condition or ability of a person in whatever field this test is taken. For example, if a person is tested on his knowledge on a certain subject, the test will reveal his level of insight in that subject. Therefore, we can say that fitnah is that which exposes the (true) condition of good or bad in a person. As Qiyāmah draws closer, fitan will increase. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: The nature of these fitan will be such that they will not be simple tests; rather they will be extremely severe and mind boggling. A person will find it extremely difficult to differentiate between truth & falsehood and right & wrong. In this hadīth the fitan have been termed as ‘portions of the dark night’. In places where there is no artificial lighting a person will be able to experience the darkness that night has in it. As time passes, this darkness of night intensifies and it feels like a portion of darkness has been replaced by yet a darker portion. Similar will be the fitan before qiyamah; they will be severe and will intensify and continue to become more and more difficult as the Final Hour moves closer and closer. Many ahādīth discuss the severity of these fitan and our compassionate and loving Nabī sallallāhu ‘alayhi wasallam has warned us for the very reason that we do not fall into such trials. The one who becomes a victim of these trials will be an unfortunate one, as he will not be able to safeguard his Dīn, resulting in being unsuccessful in both worlds. It is for this reason these fitan are also termed as tribulations and calamities. The degree of severity of these fitan can be gauged from the hadīth that a person’s Īmān will be at stake and for insignificant worldly benefits, a person will leave his Dīn. In a hadīth of Imām Muslim rahimahullāh it is stated: Hasten towards good deeds before there will be fitan like portions of the dark night; a person will wake up in the morning as a believer but will leave the fold of Islām by the evening or a person will be a believer in the evening but by the morning he will be a non-believer; he will sell his religion for worldly goods. These fitan will become so severe that they will engulf even those who will merely glance at them. Nabī sallallāhu ‘alayhi wasallam said: They [fitan] will engulf those who will peek towards them. (Al-Bukhārī) Further, our Rasūl sallallāhu ‘alayhi wasallam advises: ...the one who finds a shelter or refuge [from them] should take refuge in it. (Al-Bukhārī) The question that arises now is what are the things that will give us shelter and refuge from fitan? How can we save ourselves from these fitan? The answer is as follows: 1. Good Deeds One should hold fast to the entire Dīn, carrying out all the farā’id and wājibāt and abstaining from the harām and makrūhāt tahrīmiyyah. Moreover, sunan and nawāfil should also be part of our lives. In every aspect of our lives, from beliefs to worldly transactions, Dīn should dictate our every step. Allāh ta‘ālā states: O you who believe, enter into Islām completely, and do not follow the footsteps of satan. Surely, he is an open enemy for you. (2:208) If we hold fast to the whole Dīn of Allāh ta‘ālā, then our lives will be full of good deeds and it is with the good deeds a person will be able to challenge the fitan as mentioned in the hadīth earlier: Hasten towards good deeds before there will be fitan like portions of the dark night... (Muslim) 2. Have Control Over your Tongue Controlling one’s tongue entails first and foremost speaking good. The best thing a person can do is speak righteous. In contrast, speaking evil or wrong is no doubt abhorrent and disliked, hence we should abstain from polluting the tongue with such speech. The controlling of the tongue and abstaining from speaking also includes situations where one is aware of his deficiency in self-discipline, being that he generally falls into evil speech though he initially begins with righteous speech. It is for such individuals Rasūlullāh sallallāhu ‘alayhi wasallam has stated: The one who remained silent saved himself. (At-Tirmidhī) Controlling the tongue in essence means we dictate what emits from it; if both good and evil is being uttered then it is a sign that we are not in control. If only good and righteous speech is being spoken, then we are in control. Therefore, a person needs to assess before speaking and follow the principle: “Think before you speak.” This can be achieved by speaking with full attention towards the speech like that person who is being interviewed. He very carefully evaluates every word he speaks. Likewise, we too need to monitor and evaluate every word we say in our day to day conversations. 3. Mixing Less and Remaining in the Confines of your Home One should not leave the home without necessity. This is a general advice addressed to both men and women. A person leaving the home without necessity will make himself prone to fitan, especially where the environment is that of sin. In our times, being physically at home does not necessarily mean that the person is in the ‘home’ as a person surfing the net is in essence out of their ‘home’. Similarly, when reading literature or when listening to a lecture, a person is no longer in the ‘home’, they are in the company of the author or the lecturer. The same can be said for the one using social media or a smartphone. To stay confined to our homes is in reality to stay away from every engagement in which one will become prone to the disobedience to Allāh ta‘ālā as any such engagement will essentially mean leaving the vicinity of the home and becoming prone to fitan. The above two points can be summarised as inculcating the habits of ‘Qillat-ul-kalām’ (reducing the speech) and ‘Qillatu ikhtilāt ma‘al-anām’ (reducing intermingling with the creation of Allāh ta‘ālā) which are points from the prescription of soul purification prescribed by mashāikh through which a person nourishes their soul and safeguards it from deteriorating spiritually. The conclusion of ‘Qillat-ul-kalām’ is that one should avoid unnecessary speech and the conclusion of ‘Qillatu ikhtilāt ma‘al-anām’ is that one avoids unnecessary interaction with people. Avoiding unnecessary interaction will ensure that unnecessary speech is also avoided, as the less a person interacts with others the less the chance to speak. A point to note here is that ‘Qillatu ikhtilāt ma‘al-anām’ does not mean that one leaves mixing with people altogether, because so many people have rights over us which we are obliged to fulfil. It is every person’s duty to interact and socialise with family, parents, relatives and others therefore, reduction in intermingling means that a person does not exceed the limit by keeping the following points in mind: a. To mix only out of necessity. b. Not to violate any command of Allāh ta‘ālā. c. Not to get involved in lā ya‘nī (futile and baseless activity). 4. Tawbah and Asking for Forgiveness When making effort in following the commands of Allāh ta‘ālā, we are prone to making errors. Therefore, it is essential that we repent; and in repenting we should express our remorse and regret by crying to Allāh ta‘ālā. Note: The above three points have been mentioned in the hadīth narrated by Sayyidunā ‘Uqbah bin ‘Āmir radhiyallāhu ‘anhu who asked Rasūlullāh sallallāhu ‘alayhi wasallam, ‘In what lies salvation and safety?’ Rasūlullāh sallallāhu ‘alayhi wasallam gave the above three instructions. These will assure us of a state by which we will be able to safeguard our Dīn and ultimately save ourselves from fitan. 5. Reciting Sūrah Al-Kahf In the hadith we find that the recitation of Sūrah Al-Kahf on the day of Friday provides safety from the fitnah of dajjāl. In another hadith we find that the greatest fitnah that will come upon this ummah is the fitnah of dajjāl. By inference we can say that if Sūrah Al-Kahf will save a person from the fitnah of dajjāl, then it will surely save us from all the other fitan which are comparatively inferior. 6. Holding Fast to the Gatherings of the Pious ‘Ulamā Holding fast to and frequenting the gathering of authentic, reliable ‘Ulamā who fear Allāh ta‘ālā is a very secure way to save one’s self from the fitan. Such company will give us the correct understanding of the Dīn and also the spiritual nourishment to assist us to combat the nafs and shaytān. 7. Du‘ā Du‘ā is the weapon of the believer. One should regularly seek Allāh ta‘ālā’s refuge by supplicating to Him. We find in the hādith, narrated by Imām Ahmad rahimahullāh, a supplication: O Allāh, I seek refuge with You from all tribulations: those that are apparent and those that are hidden. We should try and make a habit of making this supplication at least three times after every salāh. Al-Mu’awwadhāt, a compilation by this humble servant, should also be included in one’s daily practices (ma‘mūlāt) as it contains supplications, from the Qur’ān and the ahādīth, which seek refuge in Allāh ta‘ālā from all misfortunes of this world and the hereafter. My late mentor, Hadrat Hājī Muhammad Fārūq sāhib rahimahullāh used to say: If we hold fast to these few points, inshā’allāh, we will be able to safeguard ourselves from the ever increasing and intensifying fitan. © Riyādul Jannah (Vol. 24 No. 4/5, Apr/May 2015)

What Happens When A Person Dies It is mentioned in the Quran: ‘When death comes to one of you, our messengers (angels of death) take him (his soul) into their custody and they do not neglect in doing so (they perform their job promptly)'. (Al-An-Aam - 61) It is mentioned in the Hadith - Upon the authority of al-Bara' ibn Aazib who said: We went out with the Prophet (صلى الله عليه و آله وسلم) to a burial of a man from the Ansaar (original inhabitants of Madina) until we arrived at the grave and he still had not been placed in the slot of the grave. Then the Messenger of Allah (صلى الله عليه و آله وسلم) sat down and we sat around him. You would have thought that birds were upon our heads from our silence and in the hand of the Messenger of Allah (صلى الله عليه و آله وسلم) was a stick which he was poking the ground with. Then he started looking at the sky and looking at the earth and looking up and down three times. Then he said to us: "Ask Allah (سبحانہ و تعا لی) for refuge from the torment of the grave", he repeated this command two or three times. Then he said O Allah (سبحانہ و تعا لی) I seek refuge in you from the torment of the grave (three times). Then he said: "Verily, the believing servant, when leaving this life and journeying to the hereafter, angels will descend upon him, their faces will be white as if they were suns, they will have with them a shroud (kafan) from the shroud of Paradise), and an embalmment (Hanout) from the embalmment of heaven. Then, they will sit for as far as his eye can see. Then the angel of death (peace be upon him) will come and sit at his head and will say "O you virtuous soul; come out to forgiveness and pleasure from your Lord ". So it will come out as a drop comes out of the mouth of a jug (with ease), then he will take it, not leaving it in his hand for longer that a blink of an eye until they (he and the other angels) have placed it in that shroud and that embalmment (Hanout). And there will emanate from it a smell like that of the most sweet smelling musk on the face of the earth. Then they shall ascend with it and they shall not pass with it by any group of angels but they will say: What is this good and sweet-smelling soul? Then they shall say to them (he is) "such" the son of "such" choosing the best of the names he used to be called in this life. Until they reach the lowest sky, then they shall ask permission to enter, and they shall be granted entry, until they end at the seventh heaven sky, then Allah (سبحانہ و تعا لی), exalted and high, shall say: "write the book of my servant in `Illiyeen (And what will explain to you what `Illiyeen is. A register fully inscribed to which bear witness those nearest to Allah (سبحانہ و تعا لی) (Al-Mutaffifeen - 18), and his book will be written in `Illiyeen, and he shall be said "return him to the earth, for (I promised them) I have created them from it, and into it I shall return them, and from it I shall extract (resurrect) them a second time (Al-Anbiya - 55)". So (he is returned to earth and) his soul is returned to his body (he said and he will hear the footsteps of his friends who buried him when they leave him). Then two angels shall come and sit him up next to them and shall ask him: "Who is your Lord ( Man Rabbuka)?". He shall reply "My Lord is Allah(سبحانہ و تعا لی)". Then they shall ask him: "What is your religion (Ma Deenuka)?". He shall answer them: "My religion is Islam". Then they shall ask him (by showing the Prophet’s -صلى الله عليه و آله وسلم - form) "What was your belief about this person?". He will reply "He is the Messenger of Allah- صلى الله عليه و آله وسلم". Then a caller will call from the sky: "My slave has spoken the truth, so spread out for him from the heaven, and clothe him from the heaven, and open a door for him from the heaven (within his grave)", so it's goodness and its smell will come unto him, then his grave will be expanded for him as far as he can see. Then a man will come to him. His face will be handsome, and his clothes will be handsome, and his smell will be sweet. Then he shall say unto him: I bring you glad tidings of that which will make you happy [Rejoice with the pleasure of Allah(سبحانہ و تعا لی) and delights that endure]. This is the day that you were promised (Al-Ahqaf - 16). Then he will say [and may Allah (سبحانہ و تعا لی) give you glad tiding] "who are you?, for your face is the face of someone who comes with good news". He shall reply: "I am your good deeds, [by Allah(سبحانہ و تعا لی), I did not know of you but that you were quick to the obedience of Allah(سبحانہ و تعا لی) and slow to His disobedience, so may Allah (سبحانہ و تعا لی) reward you good]". Then he shall say: "My Lord bring the Hour [Qiyaamah] so that I might return to my family and my wealth" [it will be said to him "be at rest"]. The above Hadith is narrated by Ahmad Ibn Hambal, Abu Dawud, Ibn Majah, at-Tayalisi, and al-Hakim who said it is according to the standards of Bukhari and Muslim. This text is the text of Ahmad, text between brackets is from the other narrators and other narrations of Ahmad. Jamiatul Ulama (KZN) Council of Muslim Theologians

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Requisites for Perfecting Imaan Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: For perfecting Imaan, there are certain requisites. These are outlined in the Quraan where Allah Ta‘ala explains three requisites: 1. Nabi’s (sallallahu ‘alaihi wasallam) decision is final in all matters. 2. There should not be even the slightest reservation within one’s heart and mind regarding the decision of Rasulullah (Sallallahu Alaihi Wasallam). 3.One should wholeheartedly accept the decision of Rasulullah (Sallallahu Alaihi Wasallam) irrespective of the circumstance and situation. Therefore, for the preservation of our Imaan, one simple method would be to make the following du‘aa after every salaah: اَللَّهُمَّ تَوَفَّنِى مُسْلِمَا وَّاَلْحِقْنِى بِالصَّالِحِين O Allah! Make me die as a Muslim and join me in the ranks of the pious. ihyaauddeen.co.za

Sunnah of Giving gifts at the time of Accepting gifts Nabi (sallallahu 'alayhi wa sallam) would accept gifts and give something in return Question Has this been mentioned in a Hadith? 'Rasulullah (sallallahu 'alayhi wa sallam) use to accept gifts and would give something in return' Answer Yes. Imam Bukhari (rahimahullah) has recorded this as the statement of Sayyidah 'Aaishah (radiyallahu 'anha). The narration is therefore authentic. (Sahih Bukhari, Hadith: 2585) And Allah Ta'ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar, This noble sunnah deserves more attention in our times. hadithanswers

Sexual relationship before marriage assalaam, i love a hindu girl. we want to go for marriage. and i know that there is no permission for a muslim to marry a non-muslim. though i have met with her sexually(forcebly by girl). now what to do? shall i go for marriage or not? and how do i get refreshed? Answer Bismillaah-ir-Rahmaan-ir-Raheem. Assalaamualaikum wa Rahmatullaahi wa Barakaatuh. Allaah Subhanahu wa Ta’aala says in the Noble Qur’aan: “Do not marry disbelieving (mushrik) women until they have Imaan. A believing slavegirl is undoubtedly better than a non-believing (free) woman even though she may be pleasing to you.” (al-Baqarah, 221) Alhamdulillaah you are aware that marrying non-believers is not permissible in Islam. Even if a believer does get married to a non-believer the marriage is invalid and thus living together as husband and wife is equivelent to zina (fornication). Alhamdulillaah you have also realised that sharing an intimate relationship with a member of the opposite sex is forbidden in Islam. First and fore-most you should turn to Allaah in repentance and seek His forgiveness. This is the way to “refresh” yourself. Remember that a sin, no matter how big, is never to huge for Allaah to forgive. Infact, many a time repentance takes a person to a stage of closeness to Allaah that he did not know before. Allaah Most High says in the Glorious Qur’aan while speaking of the attributes of “the bondsmen of ar-Rahmaan”: “(and the bondsmen of ar-Rahmaan are those who)….and who do not fornicate. And whoever does so shall meet with a grave punishment. Punishment will be multiplied for him on the day of Qiyaamah and he shall remain disgraced in it forever. Except for those who repent, accept imaan, and perform good deeds. for such people Allaah will convert their sins into good deeds. And Allaah is ever Most Forgiving, Most Merciful. And whoever repents and performs good actions has certainly turned to Allaah in earnestness.” (al-Furqaan, 68-71) Allaah’s hands are spread out waiting for His bondsmen to turn to Him, and the door of forgiveness is always open for a person who slips. Secondly, you should ask yourself in all earnestness, thinking with your mind and not your heart, whether what you share with this girl is true love or not. In most cases, what we would see as love before marriage is only an infatuation, that will definitely fade away with time. It would be helpful to read the following dua in abundance: اللهم الهمني رشدي و اعذني من شر نفسي Transliteration: Allaahumma alhim-nee rushdee wa a’ithnee min sharri nafsee. Translation: O Allaah inspire me with guidance and grant me refuge from the evil of my nafs (carnal desires). If you do feel strongly that you cannot forget this girl and that you really and truly love her, then your decision of marrying her is dependent on whether or not she is ready to accept Islam with sincerity. Many a time non-muslims embrace Islam for the sake of marrying a Muslim, but later on do not follow nor believe in its teachings. This eventually leads to endless problems between the families and later on when children come into the picture. If she truly understands the beauty of Islam and is ready to learn its laws and practise upon them, the nikah can take place after she has embraced Islam. Once she has come into the fold of Islam, whether or not she will remain steadfast and strong on this Deen will be very much dependent on how strong a muslim you yourself are. It could go either way. Either she will influence you or you will influence her. If the latter proves to be true then Alhamdulillaah. And Allaah knows best. Wa billaahit-tawfiq Wassala ————————————– A. Z. Pandor Source