ummtaalib

Love before marriage? Assalamoalaequm, In Islam is any sort of relationship allowed between the sexes before marriage? I was approached by an older cousin who loves me very much but marriage is impossible for the next few years due to my age and the circumstances. I did not think that a secret affair would be right so I have since turned him down. He claimed that to love is not a sin only under some rules and regulations given by Islam. Was I right in refusing him even though I liked him a lot? And is it haraam upon me to think about/remember him? Jazakallahkhair. Muslimah, 15, UK Answer Bismillaah-ir-Rahmaan-ir-Raheem. Wa ‘Alaykum-us-Salaam wa Rahmatullaahi wa Barakaatuh. 1) Islam does not permit any sort of relationship before marriage. Islam forbids fornication, and all actions that could lead to it eventually, and this begins by speaking and looking. This is the unique Islamic way of destroying evil from the root. 2) He claims to love you very much, but if you are not considering marriage, it would be best for you to let go of the idea. It is worth considering, that what the youth of today see as undying love, is many a time nothing more than infatuation and puppy love. True love is the mutual feeling that Allaah creates between man and woman through the Barakah of Nikaah. You are still young, and your outlook in life, and your likes and dislikes will vastly change over the next few years. At this stage, you cannot be sure that this is what you want for life. It would be best for you to forget about him, and ask him to forget about you. If you are written for each other, let it happen at the right time, and in the right manner. Do not force your destiny to unfold before its time. 3) Your refusal of pursuing a Haraam (illicit) relationship, was the right and Islamic thing to do, which most certainly earned you the pleasure of Allaah, inshaAllaah. 4) Thinking about a non-mahram (strange) man voluntarily, is a sin. However if these thoughts come involuntarily, banish them immediately, seek forgiveness and make the Zhikr of Allaah. If you entertain them you shall be sinful. And Allaah knows best. Wa Billaah-it-tawfiq. Wassalaam. ————————————– A. Z. Pandor Source

Is love that ends in marriage haraam? 782 people read this post. Praise be to Allaah. Firstly: The relationship that develops between a man and a non-mahram woman, which people call “love” is a combination of haraam things that transgress shar’i and moral limits. No wise person will doubt that this relationship is haraam, because it involves a man being alone with a non-mahram woman, looking at her, touching her, kissing, and speaking words filled with love and admiration, which provokes desire. This relationship may lead to things that are more serious than that, as is happening nowadays. Secondly: Studies have shown that most of the marriages that are based on prior love between a man and woman fail, whereas most marriages that are not based on haraam relationships, which people call “traditional marriages”, succeed. In a field study done by a French sociologist, the conclusion was: Marriage is more likely to succeed when the two parties did not fall in love before marriage. In another study of 1500 families, undertaken by Professor Isma’eel ‘Abd al-Baari, the conclusion was that more than 75% of love marriages ended in divorce, whilst the rate among traditional marriages – those which were not based on prior love – was less than 5%. We can mention the most important causes of this outcome: 1- Emotion blinds one to seeing faults and dealing with them, as it is said: “Love is blind”. One or both parties may have faults that make them unsuitable for the other, but those faults only become apparent after marriage. 2- The lovers may think that life is an unending journey of love, so we see that they only speak of love and dreams, etc. They never speak about the problems of life and how to deal with them. This notion is destroyed after marriage, when they are confronted with the problems and responsibilities of life. 3- The lovers are not used to debate and discussion, rather they are used to sacrifice and compromise in order to please the other party. Often they have arguments because each party wants to compromise and please the other. Then the opposite happens after marriage, and their arguments lead to a problem, as each one is used to the other agreeing with him or her, without any argument. 4- The image that each lover has of the other is not a true image, because each party is being kind and gentle and trying to please the other. This is the image that each is trying to present to the other during the so-called “love” phase, but no one can carry on doing that throughout his or her life, so the true image appears after marriage, and leads to problems. 5- The period of love is usually based on dreams and exaggerations that do not correspond with the reality that appears after marriage. The lover may think that he is going to bring her a piece of the moon, and he will never be happy unless she is the happiest person in the world, and so on. But in return, she is going to live with him in one room and on the ground, and she has no requests or demands so long as she has won him, and that is sufficient for her. As one of them said, “A small nest is sufficient for us” and “A small morsel is sufficient for us” and “I will be content if you give me a piece of cheese and an olive”! This is exaggerated emotional talk, and both parties quickly forget it after marriage, and the woman complains about her husband’s miserliness, and his failure to meet her needs. Then the husband begins to complain about having too many demands and too many expenses. For these reasons and others, we are not surprised when each party says after marriage that they were deceived and that they rushed into it. The man regrets not marrying So and so who was suggested to him by his parents, and the woman regrets not marrying So and so whom her parents approved of, but in fact they rejected him because of her wishes. So the result is this very high rate of divorce for marriages which people thought would be examples of the happiest marriages in the world! Thirdly: The reasons mentioned above are real, and have happened in real life, but we should not ignore the real reason for the failure of these marriages, which are based on disobedience to Allaah. Islam can never approve of these sinful relationships, even if the aim is marriage. Therefore they cannot escape the just divine punishment, as Allaah says (interpretation of the meaning): “But whosoever turns away from My Reminder (i.e. neither believes in this Qur’aan nor acts on its teachings) verily, for him is a life of hardship” [Ta-Ha 20:124] A hard and difficult life is the result of disobeying Allaah and turning away from His Revelation. And Allaah says (interpretation of the meaning): “And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth” [al-A’raaf 7:96] Blessings from Allaah are a reward for faith and piety, but if there is no faith or piety, or only a little thereof, the blessing will be reduced or even non-existent. And Allaah says (interpretation of the meaning): “Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)” [al-Nahl 16:97] A good life is the fruit of faith and righteous deeds. Allaah indeed spoke the truth when He said (interpretation of the meaning): “Is it then he who laid the foundation of his building on piety to Allaah and His Good Pleasure better, or he who laid the foundation of his building on the brink of an undetermined precipice ready to crumble down, so that it crumbled to pieces with him into the fire of Hell. And Allaah guides not the people who are the Zaalimoon (wrongdoers)” [al-Tawbah 9:109] The one whose marriage is based on this haraam foundation must hasten to repent and seek forgiveness and seek a righteous life that is based on faith, piety and righteous deeds. May Allaah help us all to do that which He loves and which pleases Him. jamiat.org

The IBA Iqra Society invited Sheikh Kamaluddin Ahmed’s wife ‘Alimah Sobia Ahmed’ on the 22nd of November, 2010 to deliver a lecture on the topic Romance in Islam. The following is an edited version of the notes prepared by Maliha Abidi during the lecture. It also includes some points from a lecture delivered by Alimah Sobia Qasim (a student of the speaker) at a summer program in Karachi called Footsteps. The word “Muhabbat” comes from the Arabic word “Hubb(a)”, which literally means seed; a seed that every human being has. That is, it is important for us to realize that love (or rather, feeling (verb)) is a function of the heart, just like seeing is the function of the eye. It is natural to pursue true love. The problem with this issue or pursuit arises due to the difference between our definition of true love and what it actually is. What we believe to be true love is actually false love gift wrapped as true love by the media and the pop culture for off late, more than any other time, it has turned into an idea that sells. Falling prey to the cultural manifestations of love (Heer-Ranjha, Romeo- Juliet, Laila-Majonoo), and out of sheer ignorance of the deen, we often get frustrated to why Allah does not want us to express one of the strongest emotions he has blessed human beings with. Such a beloved emotion it is that in the Holy Quran, Allah SWT mentions who He himself loves. – Allah loves the Muhsineen [Those who do good (to others)] – the Tawwabeen [Those who turn to rightfulness and recourse much to Him and His Guidance], – the Mutahhareen [Those who keep their bodies free from filth, minds distant from dirty thoughts and conduct clean from unseemly acts], – the Muttaqeen [Those who guard themselves against evil], – the Sabireen [Those who have capacity to endure hardship], – the Mutawakkileen [Those who put their trust in Allah and His Laws], – the Muqsiteen [Those who act equitably and justly] – and those who fight in His way against tyranny, injustice, wrongdoings, aggression and transgression. On the contrary, humans love women, sons, gold and silver, wealth and the dunya. Those who believe are intense in their love for Allah. So intense is their love that they give up all things that displease Him and continuously crave for His approval of them for that is what one desires from his beloved. Such an honoured emotion it is that the Holy Prophet SAWS has said, “A person will be with whom he loves.” (Bukhari, Muslim) The most common understanding for this hadith is that when a man loves those who are good and pious he will be raised with them on the day of resurrection, and if he loves those who are evil and corrupt he will be raised with these people on the day of resurrection. LOVE IN ISLAM: Love in Islam constitutes the following: 1. Love for Allah swt 2. Love for the Prophet Muhammad saw 3. Love for others for the sake of Allah.” Where true love is one whose basis is spirituality, Ishq-e-Majaazi – false love is based on materialism. Materialism does not necessarily mean wealth and hoarding. What materialism in a relationship means is attraction on the basis of physical attraction (usually the case for men) or emotional attraction or attachment (usually the case for women “I feel good after talking to him”). DIFFERENCES BETWEEN TRUE LOVE AND FALSE LOVE Basis – False Love (based on selfish motives and materialistic drives) is egocentric. That which comes with looks goes with looks, easy come, easy go. True Love on the other hand is based on spiritual and ethical basis – that is, you like/love the other person because of his/her relationship with Allah SWT and because he is trustworthy, noble, and loves humanity, etc. Thus, it is important to know what the basis of your love is. False Love lacks commitment and fulfillment of promises. Often in false love, the trend or tendencies are that either side stalls any commitment based on difficult family circumstances, a need to graduate first, or the need to get a job first, or the need for elder siblings to get married first, etc. True Love on the other hand is based on the need to fulfill commitments and promises, and most importantly, the tendency to fulfill the other’s rights. That is exactly why the Nikah is more of a commitment and promise to Allah than to the other person. False Love is the kind which is heavily influenced by the western or Indian, or nowadays even our own, media and pop culture, where anyone in true love is supposedto have fallen in love at first sight of the other person. True Love on the other hand is something which is developed over time. Its when you live with the other person, and are willing and intrinsically motivated to overlook the other person’s khamiyan (shortcomings), and the cracks of the relationship. When you are more accepting of the fact that relationships are not meant to be “pop-culture perfect”. We just wish that love was that easy. True love is more permanent and eternal. False Love is where the person in love is supposed to be a deewana, “madly” in love, and in the process forgetting who they are, and that they have other and equally important things in life to take care about. Such love is based on and comprises of excessive attachment. A US research study done to study relationships attempted to find out whether love at first sight existed or not – and interestingly, they found that 9 out of 10 times, there is no such thing as love at first sight. That is, chances are very few that anyone who claims to have fallen in love at first sight, has had a successful relationship with the person they fell in love with at first sight.Often a person in love is indeed in love, but not with the other person, but with the concept of love which s/he has idealized in his/her mind. It’s like a drug – and just like with any drug, there is a high, where you fail to make sense of, or even look at and accept the bigger picture and the reality, and then after the peak there is a downturn and a low. True love on the other hand is one which leads to a healthy, stable and balanced love/relationship, where the lovers do not forget that they have responsibilities towards their lives outside of this romance – that is, their grades have a right on them, their jobs have a right on them, and more importantly, their families and friends have a right on them. That they have a responsibility towards each of these other subsets of their lives. In true love, people have a balanced life, where they do not excessively need to be with their partner. True love is based on and leads to maturity of the relationship. It is in a Hadith that “your love will make you blind and deaf” – interesting, no? That today people have the words “Love is blind” on the tips of their tongues while it was already confirmed by the Holy Prophet (pbuh) centuries ago. What it simply means is when you refuse to listen to your friends even when they tell you he’s a loser. False Love leads to anxiety, problems and disappointments. Simply stating, in False Love, your foundation for the relationship and the expectations from this relationship are all unrealistic. You expect the other person to be up at 2am if you call them. You expect expensive gifts on special occasions. You come up with fancy special occasions. All of this burdens the two individuals as well as the relationship. Thus leading to anxiety, problems, tensions, and disappointments if these expectations are not met. True Love on the other hand is where Allah’s raza is involved, and thus Allah showers His blessings and mercy on the jaaiz relationship. The same things (special occasions, expectations, expensive gifts) become easy to do, facilitated by Allah’s mercy. That is why, the purpose of the Nikah-marriage is to bring peace (sukoon) into the relationship, to find peace with this other person. According to the Holy Quran itself, the purpose of marriage-nikah is so that we may find sukoon with our wives (or husbands for that matter when it comes to understanding the greater meaning behind this). However, the Quran specifies that the woman is the source of this peace. For all feminists out there, the woman being a source of this peace is not in the derogatory sense, but in more of an empowering sense. And there is really a simple explanation to this: women being emotional beings, have the capacity to understand other peoples’ needs, and take everyone along, thus. For example, if your dad is upset or not at peace, most times, no one in the family even realizes what is wrong and he gets over it and no one ever finds out. However, if your mom is upset… you can complete the picture yourself – everyone finds out and everyone knows. Therefore, the Quran says that the woman in the relationship has the power to maintain, sustain and develop the peace of the relationship. However, in no way does the Quran mean to say that the wife is not entitled to sukoon from her husband. Here, another Hadith’s crux: The Prophet (pbuh) told the Sahabas that when they look at their wives and smile out of peaceful pleasure, Allah grants them sawab, and that when they feed a luqma/niwala/bite of food to their wives with their own hands, Allah is pleased and grants them sawab. The Sahabas were quite surprised as to how come Allah is granting sawab for something that they (the men/human beings) feel the need to do as per their natural human desire. The Prophet explained that since they are in a legitimate relationship, their natural desires are halal for them, with their legitimate wives. False Love leads to haram – in small steps. That is, most (men and) women enter co-education and college not with the intention of developing relationships and all. However, they get attracted to the opposite gender due to interaction, and due to a lack of clarity about what the basis of an Islamic relationship should be, they start interacting. And then they start interacting more; through text messaging, emailing, chatting, meeting on campus more often (outside of zaroori kaam), hanging out a bit more, going out, etc. True Love on the other hand actually leads to halal – that is, true love helps the two people who are attracted to each other realize that they need to be better Muslims, reinforcing their purpose of life. Also, when married through nikah, true love is the one which brings peace to the relationship by bringing these two people closer to Allah. True love is in fact regarded as Nafli Ibaadat, after nikah, of course. Crux of Hadith: When you look at your wife and smile, and when your wife looks at you and smiles, Allah looks at both of you and smiles. False love brings death to the spiritual heart, while True Love strengthens the spirituality in your heart. No person has two hearts with one to give to Allah and one to give to another person. So if it is towards ghair-Allah, then it can’t be towards Allah. On the other hand, True Love brings life to spiritual heart. The mahboob-e-haqiqi is Allah. False Love ruins both worldly and spiritual lives, by distracting and keeping you from your studies, work, and namaz etc. and is thus regarded as destructive love. False Love makes you keep and try to fulfill unrealistic expectations, it ruins your priority list, and thus keeps you away from namaz, roza, jaaiz, and Allah’s raza n short. True Love on the other hand, secures both your worldly and spiritual lives. The Aalima gave the example of this couple in LUMS, where the girl was a top grade student before she started hanging out with this guy. She became so negligent that her grades and academic performance dropped to the worst in her academic history, However, their parents had their nikah done, and now the girl hung out even more with him, but her performance rose up again. Why? Because now that she was doing the same things through the right channel and for the right reasons, Allah’s blessings were with her too. She had peace in the jaaiz relationship and thus had His blessings and support. Lastly, False Love brings disgrace and is looked down upon in the society. True love brings respect and honor. Hence romance does exist in Islam but after marriage. It is perfectly okay to feel attracted to someone, in Islam. Until you can commit before Allah to that person, there are certain restrictions. After this commitment (nikah) however, it is more of your responsibility and your spouse’s right, that s/he enjoy romantic gestures from your end. Without a halaal relationship, if one looks at a na mehram with a lustful gaze, Allah SWT denies that person of His rooiat[Gazing at Allah swt] on the day of judgement. (He cannot see Allah SWT on that day). The points discussed above differentiating between True Love and False Love are not meant to guide the reader with respect to halalifying their haram actions currently! You cannot justify your material attraction to someone by now making it look like a spiritual one. Do the right thing for the right reasons, and Allah will inshAllah grant you what/who you want. To elaborate, it becomes more important to keep the romance alive once the relationship or attraction or niyyat is officialized through nikah, because without this effort, the marriage will go stale. There will be no emotional fulfillment in your life after marriage without romance. And before nikah, romance will lead to haram only. Crux of a related Hadith or an event from the Holy Prophet (pbuh)’s life: Holy Prophet examplified playfulness in marriage. When he was married to Hazrat Ayesha (pbuh), he once raced her and she won. This was an example of the fact that it is okay and in fact your responsibility and right to have fun with your spouse and arouse romance. On some later day, the Holy Couple happened to again cross that path and they raced again and this time the Holy Prophet won, and he cheekily said to his wife “Tit for Tat”. Allah says: “They are clothing/covering (libaas) for you and you for them….” The husband and wife are like clothes to each other for three basic reasons – 1. Clothes cover the wearer 2. Clothes compliment the wearer and enhance their beauty 3. Clothes are almost as close to the wearer as the skin itself In other words, your spouse is someone who hides your weaknesses, covers for you on your weak fronts, while enhancing and highlighting your good points. Also, the spouse is someone who is close to you, when it comes to a spiritual and emotional connection. Another event from the Holy Prophet’s life: To him, Hazrat Khadija was the one person in whom he found utter peace. She was the first person he found solace in when he received prophethood. Even after her death, Hazrat Ayesha (pbuh) used to be sort of jealous of the place Hazrat Khadija (pbuh) enjoyed in the Holy Prophet’s life. In Islam, there is an example for everything that is natural to human beings, as per the need of their natural desires. Human beings need a companion, who they can connect with on a spiritual and emotional (and even physical, yes) level. However, the proper way is the focus of Islam – the proper way to find and commit to this right person is the ways described above. The lecture or workshop was not aimed at young girls alone entering college so they may be “saved” from evil. It is aimed at them so they are better informed and can make better decisions. It is equally or perhaps more important for people in the middle of their marriages, when their kids have gotten married or have begun getting busy with their lives, and the time is perfect for them to focus on their marriage with renewed passion and interest. They are equally entitled to bring the romance back in their life now that they have extra time at hand. When it comes to decision making, man and woman are supposed to look to logic first, and only then rely on their gut feeling, generally speaking. When looking for spouse: Look at your list. Look at what Islam teaches. Think with your head. Then with your heart. Plan a course of action conducive to Islamic teachings. Speaking with reference to Istikhaara. The Aalima discussed that people need to realize that Istikhaara is not the first step. It is rather a step which is there to facilitate you to make your decision,based on guidance from Allah taala, in the form of primarily a conviction in your heart [It maybe through a dream, but thats not necessary at all]. The point was emphasized that Istikhaara is done when logically and rationally thinking leads you nowhere and leaves you confused. This is because human beings by nature have a thinking process whereby they do a cost benefit analysis, at whatever level, and only when they are met with confusion still do they turn to their heart for guidance. Without doing the thinking job yourself first, you cannot do istikhara. Duas: Yearn for Ishq-e-Haqiqi. La marghubi illallah la matlubi illallah la mahbubi illallah la ilaha illallah I have raghbat (attraction towards) of none except Allah, talab for (desire of) none except Allah, muhabbat (love) for none except Allah, there is no one worthy to be worshiped but Allah. It’s a very beautiful dua. Initially you develop ragbat for someone. Attraction. Then desire, talab for him/her. Next you fall for that person. And when you have his/her muhabbah in your heart… you start thinking about that person and remembering him in times you should remember your Lord. i.e. nauzubillah, he/she becomes your khuda (god). Hence the dua makes perfect sense. Another one, Surah Qasas, verse 24. “O my Lord, I am in need of whatever good you grant me.” jamiat.org

Shaykh Binnory (rahimahullah)'s staunchness (steadfastness) on the truth Shaykh Moulana Muhammad Yusuf Binnory (rahimahullah) was never lenient in religious matters. Shaykh (rahimahullah) never shied away from saying the harsh truth whenever the necessity arose. Moulana's dignity, sincerity, academic stature, saintly and fearless demeanour made it clear to the leaders that no one can buy him over or make him say or do anything that he is not happy about. On the occasion when President Jamal 'Abdun Nasir asked to take a group photo with different 'Ulama, Shaykh Binnory (rahimahullah) was probably the only one who did not accede to his request. Shaykh Binnory (rahimahullah) went up to him, held his hand and said in firm words: Allah Ta'ala blessed you with a strong and brave heart. Use it to serve Islam! (Jamale Yusuf, pgs.159-161) al-Miftah

Part 3 1. One should not add to the sorrows of the family by making improper statements or asking improper questions such as enquiring from the close family members regarding the details of the final illness or circumstances of death. 2.One should express his grief and should not laugh and joke.

Life at home ? A woman shared an exemplary point about her life at home: ? I have allotted a name to each room in my house. ? My living room has been named "Tahleel Room", so whenever I am in that room I continue to recite/read 'La Ilaha Illalah' ? I have named my Master Bedroom "Hamd Room". My Zikr is this room is 'Alhamdulillah' ? My children's bedroom is named "Tasbeeh Room" and I recite 'SubhanAllah' in that room ? My kitchen's name is "Astagfaar Room" so while cooking food I remember to read 'Astagfirullah'. Normally while cutting vegetables I continue to do Zikr which I believe adds to the taste and pleasure in my food. ? My drawing room is named "Salawaat Room". ? I read "Takbir" while watering plants and pots. ? To summarize, I am involved in Zikr in each corner of my house and this saves me from getting lethargic. ? This way I stay entertained at home and I don't feel tired. At the same time, my home is blessed and my heart is satisfied! ?? Let us all follow her example and make the air in our homes fresh and beautiful. Via Shaykh Abdul Raheem source

Part 2 1. It is desirable for the family and friends of the deceased to comfort the relatives of the deceased. However the laws of purdah should be maintained between men and women at the time of ta’ziyat. 2. When making ta’ziyat, one should ensure that he does not cause any inconvenience to the bereaved.

Sunnats and Aadaab of Visiting the Bereaved Part 1 1. Ta’ziat means sharing condolences with the bereaved and sympathizing with them over the loss of their near and dear one. This will be done by making dua for the deceased in the presence of the family. Similarly, this will be done by making dua for the family, that Allah Ta’ala bless them with patience during this test. 2. One may make dua in the following words, “May Allah Ta’ala grant the deceased (brother, father, etc.) the highest stages in Jannah and forgive his sins.” or, “May Allah Ta’ala grant the family sabr-e-jameel (a beautiful patience).” Ihyaauddeen.co.za

The Indiscriminate Nature of Death Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Death is not fixed for any class or age of people. It comes indiscriminately; whether to the young or old, ailing or healthy, rich or poor. Man needs to prepare for this moment. This is a sign of his intelligence as is indicated to in the hadeeth of Rasulullah (sallallahu ‘alaihi wasallam). Life in this world is short and we have to make the most of it and achieve the most during this short stay. In this day and age when we want to expedite all our affairs, we should also want the same for increasing our rewards in the Hereafter. One of the ways as explained in the hadeeth to achieve this is to recite the Quraan Majeed and ponder over death. Ihyaauddeen.co.za

Ruling on end of menstruation is once bleeding has ceased, the woman should perform ghusl and commence prayers. So in the case mentioned at the end of 7 days when bleeding stops she would perform ghusl and pray however if bleeding was to reoccur after a day or she would stop salaah and see what happens as it is still within the maximum 10 days. Now if it ends within the maximum 10 days end she will perform ghusl once again and if it exceeds 10 days then she would perform ghusl after the 10 days end and commence salaah as it cannot be menstruation after 10 days. If this is still unclear please post again

Flowers for Women by Daughter of Khalid A. Qureshi Translation edited by Mufti A. H. Elias Special-Laws-For-Females.pdf

Wa'alaykumus salaam warahmatullaahi wabarakaatuhu How do you join it? When I tried it shows error

Part Twenty One Demise: There is a difference of opinion regarding the year in which Hazrat Sa’d (radhiyallahu ‘anhu) passed away. After recording the different views, Haafiz ibn Hajar ‘Asqalaani (rahimahullah) has mentioned that the most famous and well known view is that Hazrat Sa’d (radhiyallahu ‘anhu) passed away in the year 56 A.H. (Isaabah 3/62) Haafiz Mizzi (rahimahullah) has preferred the view that Hazrat Sa’d (radhiyallahu ‘anhu) passed away in the year 55 A.H. ‘Allaamah Zahabi (rahimahullah) has expressed this to be the correct view. (Tahzeeb-ul-Kamaal 10/313, Siyar A’laam min Nibalaa 3/77) There is also a difference of opinion regarding the age of Hazrat Sa’d (radhiyallahu ‘anhu) at the time of his demise. Hazrat Ebrahim bin Sa’d (rahimahullah) has narrated that Hazrat Sa’d (radhiyallahu ‘anhu) was 82 years old when he passed away. (Siyar A’laam min Nubalaa 3/78) Some of the other views are that Hazrat Sa’d (radhiyallahu ‘anhu) was 73, 74 or 82 years old at the time of his demise. (Tahzeeb-ul-Kamaal 10/314) Hazrat Sa’d (radhiyallahu ‘anhu) was the last of the ‘Asharah Mubasharah to pass away. Similarly, he was the last of the Muhaajireen to pass away. (Tahzeeb-ul-Kamaal 10/314, Siyar A’laam min Nubalaa 3/77) When Hazrat Sa’d (radhiyallahu ‘anhu) was close to passing away, he called for an old, woolen jubbah and instructed those present saying, “Bury me in this jubbah, for I encountered the disbelievers during the Battle of Badr while I was wearing this jubbah. I only kept this jubbah so that I could be enshrouded in it when I pass away.” (Siyar A’laam min Nubalaa 3/77) Hazrat Mus‘ab bin Sa’d (rahimahullah), the son of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following: My father’s head was in my lap when he was close to passing away. At that time, tears began to flow from my eyes. Hazrat Sa’d (radhiyallahu ‘anhu) noticed this and asked me, “O my beloved son! What causes you to cry?” I replied, “I am crying due to your condition and that which I see befalling you (i.e. I am crying because you are about to pass away).” Hazrat Sa’d (radhiyallahu ‘anhu) replied, “Do not cry over me, for Allah Ta‘ala will never punish me, and I am from the people of Jannah (as mentioned by Rasulullah (sallallahu ‘alaihi wasallam) in his mubaarak Hadith, and I have full hope in the words of Rasulullah (sallallahu ‘alaihi wasallam) that Allah Ta‘ala will not punish me and will admit me into paradise). Indeed Allah Ta‘ala deals with the believers according to their good deeds which were performed for His sake. As for the disbelievers, then Allah Ta‘ala decreases their punishment on account of their good deeds. Once their good deeds are depleted, Allah Ta‘ala announces, ‘Every person who carried out a good deed should seek his reward from the one for whose sake he performed the deed.’” (Tabaqaat ibn Sa’d 3/108-109) The daughter of Hazrat Sa’d (radhiyallahu ‘anhu), Hazrat ‘Aa’ishah (rahimahallah), has mentioned that Hazrat Sa’d (radhiyallahu ‘anhu) left 250 000 dirhams in his estate. (Taareekh-ul-Islam 4/220) Hazrat Sa’d (radhiyallahu ‘anhu) passed away in his home in ‘Aqeeq, a place 10 miles from Madinah Munawwarah. He was then carried to Madinah Munawwarah where the governor, Marwaan bin Hakam, performed his Janaazah Salaah. (Tabaqaat ibn Sa’d 3/110) Source: Whatisislam.co.za

Guidelines regarding Male Haircuts Q: I know that it is not permissible for women to cut or trim their hair. However, I wish to enquire about male haircuts. Is it permissible for males to cut their hair in uneven lengths? I was informed that this is permissible as it does not enter under the prohibition of qaza’ mentioned in the Hadith. A: At the onset, one should understand that a believer's entire life is governed by the laws and injunctions of Shari’ah. In every aspect of one's life, whether relating to one's domestic, social and economic dealings, or one's ibaadaat, deeni rituals and acts of worship, one is commanded to follow the mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam). Similarly, in dressing and physical appearance, a believer is duty bound to emulate the way of Rasulullah (Sallallahu Alaihi Wasallam) and refrain from adopting the culture and ways of the kuffaar. In essence, every aspect of Islam is perfect and totally distinguished from all other religions. Islam has shown great importance to the laws regarding hair. It is for this reason that every kitaab of Hadith has a separate chapter dedicated to discussing the description of the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) and other related aspects. Making a Center Path when Combing the Hair Hazrat ibn Abbaas (Radhiyallahu Anhuma) mentioned that in the beginning of Islam, Rasulullah (Sallallahu Alaihi Wasallam) would conform to the ways of the Ahl-e-Kitaab in those matters regarding which no specific injunction was revealed by Allah Ta’ala. Therefore, Rasulullah (Sallallahu Alaihi Wasallam) would not make a center path when combing his blessed hair, as this conformed to the way of the Ahl-e-Kitaab (Jews and Christians). Later on, Wahi was sent to Rasulullah (Sallallahu Alaihi Wasallam) commanding him to oppose the ways of the Ahl-e-Kitaab in all matters. It was after this that Rasulullah (Sallallahu Alaihi Wasallam) opposed the ways of the Ahl-e-Kitaab in all matter and began to make a center path when combing his blessed hair. In this way, Allah Ta’ala wished that Islam be totally distinguished from all other religions. (Saheeh Muslim #2336) Allaamah ibnu Abdil Barr, Imaam Nawawi and Haafiz ibnu Hajar (Rahimauhumulah) have mentioned that it is mustahab for one to make a center path when combing his hair as this conforms to the mubaarak practice of Rasulullah (Sallallahu Alaihi Wasallam). [1] The Two Options regarding Hair In Fataawa Hindiyyah, it is mentioned that Shari’ah has given a person two options regarding his hair; he may either grow his hair or he may shave his hair. This is also mentioned in other kitaabs of Fiqh such as Raddul Muhtaar and Haashiyatut Tahtaawi. [2] In regard to these two options, the Fuqahaa mention that the option of growing the hair is preferred, as this was the constant amal (practice) of Rasulullah (Sallallahu Alaihi Wasallam). Apart from the occasions of Haj and Umrah, there is no other occasion on which it is reported that Rasulullah (Sallallahu Alaihi Wasallam) shaved his mubaarak head. Similarly, during the era of Rasulullah (Sallallahu Alaihi Wasallam), most of the Sahaabah (Radhiyallahu Anhum) were accustomed to growing their hair, as this conformed to the mubaarak way of Rasulullah (Sallallahu Alaihi Wasallam). Shaving the Head As far as the option of shaving the head is concerned, there are two views of the Fuqahaa. Imaam Tahaawi (Rahimahullah) and Allaamah Teebee (Rahimahullah) have mentioned that shaving the head is sunnah, as this conformed to the practice of Hazrat Ali (Radhiyallahu Anhu) which was approved by Rasulullah (Sallallahu Alayhi Wasallam). On the other hand, Haafiz ibnu Hajar (Rahimahullah) and Mulla Ali Qari (Rahimahullah) have mentioned that shaving the head is not sunnah as it was not the constant practice of Rasulullah (Sallallahu Alaihi Wasallam) and the other Khulafaa-e-Raashideen viz. Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthmaan (Radhiyallahu Anhum), as well as the majority of the Sahaabah (Radhiyallahu Anhum). Therefore, shaving the head is not sunnah but merely permissible. [3] Keeping Uneven lengths of Hair and Adopting Hairstyles of the Kuffaar The Hadith has commanded that all the hair be grown or the entire head be shaved. It is not reported in any Hadith that the Sahaabah (Radhiyallahu Anhum) would keep uneven lengths of hair. Rather, there are certain Ahaadith in which this type of hairstyle has been prohibited by Rasulullah (Sallallahu Alaihi Wasallam) and strongly condemned by the Sahaabah (Radhiyallahu Anhum). Hence, the hairstyles that are in vogue today such as shaving a portion of the head, keeping different lengths of hair and dying or styling the hair according to the fashions of the kuffaar are all impermissible and against the way of Islam. The Description of the Blessed Hair of Rasulullah (Sallallahu Alaihi Wasallam) The Ahaadith have described three lengths of the blessed hair of Rasulullah (Sallallahu Alaihi Wasallam). 1. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed earlobes. This length of hair is referred to in the Hadith as wafrah. [4] 2. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed shoulders. This length of hair is referred to in the Hadith as jummah. [5] 3. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach between his blessed earlobes and shoulders. This length of hair is referred to in the Hadith as limmah. [6] It is commendable for one to grow his hair according to these lengths as these conform to the mubaarak appearance of Rasulullah (Sallallahu Alaihi Wasallam). However, it should be understood that in regard to the hair, since Shari’ah has given a person the two options of either growing the hair or shaving the hair - and there is no injunction from the side of Shari’ah commanding a person to grow his hair to any specific length - if a person keeps his hair shorter than the lengths mentioned in the Ahaadith regarding the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam), it will be permissible. Nevertheless, men should refrain from growing their hair further than the shoulders or tying their hair into a plait or bun as these styles are specific to women, and Shari’ah has prohibited men from emulating women in their dressing, appearance, etc. This is clearly seen in the following Hadith: عن ابن عباس رضي الله عنهما قال لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال (صحيح البخاري رقم 5885) Hazrat ibn Abbaas (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) cursed those men who emulate women, and those women who emulate men.” Guidelines regarding Male Haircuts In regard to the topic of permissible and impermissible haircuts , Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu) have prepared a detailed article outlining the Islamic perspective of haircuts and providing guidelines through which one will be able to refrain from kuffaar emulation. [7] Below we will mention a few of the Shar’ee guidelines in regard to cutting the hair as well as some of the important points detailed in the article of Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu). It is essential for one to adhere to these guidelines in order to emulate the sunnah and refrain from adopting the alien culture of the kuffaar. Basically, there are four styles in which people cut their hair: 1. The first style is where the entire head is shaved, or all the hair on the head is cut to an equal length. Shari’ah has permitted this style. It is reported regarding Hazrat Ali (Radhiyallahu Anhu) that he used to shave his head. عن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من ترك موضع شعرة من جنابة لم يغسلها فعل بها كذا وكذا من النار قال علي فمن ثم عاديت رأسي ثلاثا وكان يجز شعره (سنن أبي داود رقم 249) Hazrat Ali (Radhiyallahu Anhu) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Whichever person in the state of janaabah performs ghusal and leaves an area equal to a strand of hair without washing it, he will be undergo such-and-such punishment of Jahannum.” Hazrat Ali (Radhiyallahu Anhu) thereafter said three times, “Since then, (it is on account of the fear that I should not leave out any portion of my hair unwashed during ghusal that) I treated (the hair of) my head with enmity (and would remove all my hair through shaving my head).” Therefore, Hazrat Ali (Radhiyallahu Anhu) would shave his head. 2. The second style is where the hair of one portion of the head (or different portions of the head) is shaved while the remaining hair on the head is not shaved. This style is not permissible. The Hadith has prohibited this and termed it as qaza’. عن ابن عمر أن النبي صلى الله عليه وسلم رأى صبيا قد حلق بعض شعره وترك بعضه فنهاهم عن ذلك وقال احلقوه كله أو اتركوه كله (سنن أبي داود رقم 4195) Hazrat Abdullah bin Umar (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) saw a child whose head was partially shaved (i.e. a portion was shaved and a portion was left). Rasulullah (Sallallahu Alaihi Wasallam) prohibited them from cutting the hair in this manner and said, “Shave all the hair or leave all the hair.” Similarly, we find that the Sahaabah (Radhiyallahu Anhum) objected to these impermissible haircuts, where a portion of the head is shaved while the remaining hair is kept. عن أبي سلام قال دخلت على عائشة وفي رأسي قزع فأمرت به فجز أو حلق (مصنف ابن أبي شيبة رقم 25782) Hazrat Abu Salaam (Rahimahullah) narrates, “I once entered into the presence of Hazrat Aa’ishah (Radhiyallahu Anha) while some of the hair on my head was shaved and the remaining hair on my head was left. Hazrat Aa’ishah (Radhiyallahu Anha) commanded regarding my hair (that all the hair be removed). Hence, all my hair was removed or shaved.” عن الحجاج بن حسان قال دخلنا على أنس بن مالك فحدثتني أختي المغيرة قالت وأنت يومئذ غلام ولك قرنان أو قصتان فمسح رأسك وبرك عليك وقال احلقوا هذين أو قصوهما فإن هذا زي اليهود (سنن أبي داود رقم 4197) Hazrat Hajjaaj bin Hassaan (rahimahullah) narrates, “We once entered into the presence of Hazrat Anas (radhiyallahu ‘anhu). My sister mentioned to me, ‘You were a young boy at the time, and you had two plaits. Hazrat Anas (radhiyallahu ‘anhu) passed his hand over your head and made du‘aa for you to be blessed with barakah (blessings). Hazrat Anas (radhiyallahu ‘anhu) then said, ‘Shave these two (plaits)” or he said, “cut them (i.e. totally remove them), as this is the style of the Jews .’’” Allamah Nawawi (Rahmatullahi Alaih) has explained that the reason for Hazrat Anas (Radhiyallahu Anhu) commanding that the plaits of the child be shaved or totally removed was that this was qaza’ as the remaining hair of the head was shaved. It should be noted that in the above-mentioned Ahaadith, though Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah disapproved that the hair of a child be cut in the style of qaza’, the Muhadditheen and Fuqahaa have mentioned that the prohibition of qaza’ is not restricted to a child. Rather, it applies to adults as well. 3. The third style is where the hair of one portion or different portions of the head is cut shorter while the remaining hair is left longer. Though this will not enter under the definition of qaza’ mentioned in the Hadith, it will not be permissible as this resembles the ways of the kuffar. There are many Ahaadith that prohibit resembling the ways of the kuffaar. Rasulullah (Sallallahu Alaihi Wasallam) said: عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم (سنن أبي داود رقم 403) The one who emulates a people will be counted amongst them (in the court of Allah Ta’ala) The esteemed and renowned commentators of Hadith, Allaamah Nawawi (Rahimahullah) and Allaamah Aini (Rahimahullah), have mentioned that the impermissibility of qaza’ is due to one of three reasons: Disfiguring the natural way Allah Ta’ala has commanded that the hair be kept. Resembling the Jews. Resembling the ways of immoral people. [8] Hence, we understand that the above three reasons for the impermissibility of qaza’ are also found in the case where one cuts his hair to different lengths. 4. The fourth style is that which resembles the styles and fashions of the kuffaar. This includes the situation where one cuts his hair at an even length, but styles it or dyes it with colors that resemble the ways and fashions of the kuffaar. This is also impermissible in Shari’ah. Among the impermissible hairstyles are those listed below: • Crew cut • Buzz cut • Dreadlocks • Fohawk • Mowhawk • Flattop • Spikes • Cornrows • Half ponytail • Step Cutting the Hair in Different Lengths If one has to closely examine the Hadith of Hazrat ibn Umar (Radhiyallahu Anhuma) mentioned above wherein Rasulullah (Sallallahu Alaihi Wasallam) had commanded that a portion of the head of the child should not be shaved while the remaining hair be left, one will find that at the end of the Hadith, Rasulullah (Sallallahu Alaihi Wasallam) highlighted the Islamic perspective in regard to growing the hair. Rasulullah (Sallallahu Alaihi Wasallam) said: احلقوه كله أو اتركوه كله [9] “Shave the hair entirely or leave the hair entirely”. From this statement of Rasulullah (Sallallahu Alaihi Wasallam), “Shave the hair entirely or leave the hair entirely”, one understands that in the case where a person wishes to shave his hair, then one should shave the entire head. Similarly, if one wishes to keep his hair, then he should keep all his hair at the same length. In other words, all the hair of the head should be treated equally. If one wishes to keep the hair, then he should keep all the hair at the same length and should not cut some and leave some. This meaning will be easily understood from the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would keep their hair. Similarly, this can also be understood from the context of Haj where Rasulullah (Sallallahu Alaihi Wasallam) gave the Sahaabah (Radhiyallahu Anhum) the two options of either shaving the hair or trimming it. It is not reported that the Sahaabah (Radhiyalahu Anhum) would trim their hair at uneven lengths. Hence, this statement of Rasulullah (Sallallahu Alaihi Wasallam) “Shave the hair entirely or leave the hair entirely” should be understood in the correct context in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) were growing and keeping their hair. Therefore, for one to understand this Hadith in any other way and feel that if one keeps all his hair, but cuts it at uneven lengths, then it will be permissible, as he is still keeping all his hair, this will be incorrect as it opposes the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would grow and keep their hair. Hence, in today’s times, the trend of cutting the hair at different lengths is the way of the kuffaar and not the way of the sunnah. Another Form of Qaza’ Nowadays, when men cut their hair, they neaten the nape area by shaving the hair on the nape. Similarly, they sometimes neaten the area behind the ears by shaving the hair in that area. In this regard, it is important to bear in mind that if the one shaving the hair on the nape has to remove some of the hair above the nape (i.e. he removes some of the hair of the head) then this will also be regarded as qaza’ according to the Ulamaa and will hence be impermissible. Accordingly, if while neatening the area behind the ears, one has to remove extra hair past the hairline, it will also be regarded as qaza’ and will be impermissible. This point has been highlighted by Mufti Ahmed Khaanpuri (Daamat Barakaatuh) in Mahmood-ul-Fataawa. [10] Conclusion We make du’a that Allah Ta’ala bless us with the tawfeeq of preserving Islam in its pure and pristine form, living our entire lives in accordance to the mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and refraining from emulating the kuffaar in their culture and ways. We should realize that true respect, honour and dignity can only be attained by following the pristine, pure teachings of Islam and the mubaarak sunnah of Nabi (Sallallahu Alaihi Wasallam) in all facets of our lives.If we seek honour and respect elsewhere, we will bring nothing but disgrace and humiliation to ourselves. Hazrat Umar (Radhiyallahu Anhu) has emphasized: إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله (حاكم #207) "We were the most disgraced of people. Allah Ta’ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta’ala has honoured us (Islam), Allah Ta’ala will disgrace us." [1] (كان أهل الكتاب يسدلون أشعارهم وكان المشركون يفرقون رؤسهم وكان رسول الله صلى الله عليه وسلم يحب موافقة أهل الكتاب فيما لم يؤمر به فسدل ناصيته ثم فرق بعد) قال أهل اللغة يقال سدل يسدل ويسدل بضم الدال وكسرها قال القاضي سدل الشعر إرساله قال والمراد به هنا عند العلماء إرساله على الجبين واتخاذه كالقصة يقال سدل شعره وثوبه إذا أرسله ولم يضم جوانبه وأما الفرق فهو فرق الشعر بعضه من بعض قال العلماء والفرق سنة لأنه الذي رجع إليه النبي صلى الله عليه وسلم قالوا فالظاهر أنه إنما رجع إليه بوحي لقوله إنه كان يوافق أهل الكتاب فيما لم يؤمر به قال القاضي حتى قال بعضهم نسخ المسدل فلا يجوز فعله ولا اتخاذ الناصية والجمة قال ويحتمل أن المراد جواز الفرق لا وجوبه ويحتمل أن الفرق كان باجتهاد في مخالفة أهل الكتاب لا بوحي ويكون الفرق مستحبا ولهذا اختلف السلف فيه ففرق منهم جماعة واتخذ اللمة آخرون وقد جاء في الحديث أنه كان للنبي صلى الله عليه وسلم لمة فإن انفرقت فرقها وإلا تركها قال مالك فرق الرجل أحب إلي هذا كلام القاضي والحاصل أن الصحيح المختار جواز السدل والفرق وأن الفرق أفضل والله أعلم(شرح النووي على مسلم 15/90) وَفِيهِ أَيْضًا مِنَ الْفِقْهِ أَنَّ الْفَرْقَ فِي الشَّعْرِ سُنَّةٌ وَأَنَّهُ أَوْلَى مِنَ السَّدْلِ لِأَنَّهُ آخِرُ مَا كَانَ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا الْفَرْقُ لَا يَكُونُ إِلَّا مَعَ كَثْرَةِ الشَّعْرِ وَطُولِهِ وَالنَّاصِيَةُ شَعْرُ مُقَدَّمِ الرَّأْسِ كُلُّهُ وَسَدْلُهُ تَرْكُهُ مُنْسَدِلًا سَائِلًا عَلَى هَيْئَتِهِ وَالتَّفْرِيقُ أَنْ يُقَسِّمَ شَعْرَ نَاصِيَتِهِ يَمِينًا وَشِمَالًا فَتَظْهَرَ جَبْهَتُهُ وَجَبِينُهُ مِنَ الْجَانِبَيْنِ وَالْفَرْقُ سُنَّةٌ مَسْنُونَةٌ.( التمهيد 6/75) قوله ثم فرق بعد في رواية معمر ثم أمر بالفرق ففرق وكان الفرق آخر الأمرين ومما يشبه الفرق والسدل صبغ الشعر وتركه كما تقدم ومنها صوم عاشوراء ثم أمر بنوع مخالفة لهم فيه بصوم يوم قبله أو بعده ومنها استقبال القبلة ومخالفتهم في مخالطة الحائض حتى قال اصنعوا كل شيء الا الجماع فقالوا ما يدع من أمرنا شيئا إلا خالفنا فيه وقد تقدم بيانه في كتاب الحيض وهذا الذي استقر عليه الأمر ومنها ما يظهر لي النهي عن صوم يوم السبت وقد جاء ذلك من طرق متعددة في النسائي وغيره وصرح أبو داود بأنه منسوخ وناسخه حديث أم سلمة أنه صلى الله عليه و سلم كان يصوم يوم السبت والأحد يتحرى ذلك ويقول أنهما يوما عيد الكفار وأنا أحب أن أخالفهم وفي لفظ ما مات رسول الله صلى الله عليه و سلم حتى كان أكثر صيامه السبت والأحد أخرجه أحمد والنسائي وأشار بقوله يوما عيد إلى أن يوم السبت عيد عند اليهود والأحد عيد عند النصارى وأيام العيد لا تصام فخالفهم بصيامها ويستفاد من هذا أن الذي قاله بعض الشافعية من كراهة إفراد السبت وكذا الأحد ليس جيدا بل الأولى في المحافظة على ذلك يوم الجمعة كما ورد الحديث الصحيح فيه وأما السبت والأحد فالأولى أن يصاما معا وفرادى امتثالا لعموم الأمر بمخالفة أهل الكتاب قال عياض سدل الشعر إرساله يقال سدل شعره وأسدله إذا أرسله ولم يضم جوانبه وكذا الثوب والفرق تفريق الشعر بعضه من بعض وكشفه عن الجبين قال والفرق سنة لأنه الذي استقر عليه الحال والذي يظهر أن ذلك وقع بوحي لقول الراوي في أول الحديث إنه كان يحب موافقة أهل الكتاب فيما لم يؤمر فيه بشيء فالظاهر أنه فرق بأمر من الله حتى ادعى بعضهم فيه النسخ ومنع السدل واتخاذ الناصية وحكى ذلك عن عمر بن عبد العزيز وتعقبه القرطبي بأن الظاهر أن الذي كان صلى الله عليه و سلم يفعله إنما هو لأجل استئلافهم فلما لم ينجع فيهم أحب مخالفتهم فكانت مستحبة لا واجبة عليه وقول الراوي فيما لم يؤمر فيه بشيء أي لم يطلب منه والطلب يشمل الوجوب والندب وأما توهم النسخ في هذا فليس بشيء لا مكان الجمع بل يحتمل أن لا يكون الموافقة والمخالفة حكما شرعيا إلا من جهة المصلحة قال ولو كان السدل منسوخا لصار إليه الصحابة أو أكثرهم والمنقول عنهم أن منهم من كان يفرق ومنهم من كان يسدل ولم يعب بعضهم على بعض وقد صح أنه كانت له صلى الله عليه و سلم لمة فإن انفرقت فرقها وإلا تركها فالصحيح أن الفرق مستحب لا واجب وهو قول مالك والجمهور.( فتح الباري 10/362) [2] وفي روضه الزندويستي أن السنة في شعر الرأس إما الفرق وإما الحلق وذكر الطحطاوي الحلق سنة ونسب ذلك إلى العلماء الثلاثة كذا في التتارخانية.(الفتاوى الهندية 5/357) قوله ( وأما حلق رأسه إلخ ) في الروضة للزندويستي أن السنة في شعر الرأس إما الفرق أو الحلق وذكره الطحاوي أن الحلق سنة ونسب ذلك إلى العلماء الثلاثة.( رد المحتار 1/407) وفي روضة الزند ويستى السنة في شعر الرأس اما الفرق واما الحلق.( حاشية الطحطاوي على مراقي الفلاح ص526) [3] وكان أي علي يجز أي يحلق شعره رضي الله عنه وبهذا الحديث استدل الطيبي على سنية حلق الرأس لتقريره صلى الله عليه وسلم ولأنه من الخلفاء الراشدين الذين أمرنا بمتابعة سنتهم ورد عليه القاري وابن حجر فقالا: إن فعله - رضي الله عنه - إذا كان مخالفا لسنته عليه الصلاة والسلام وبقية الخلفاء يكون رخصة لا سنة. (بذل المجهود 1/152) [4] حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، قال: سمعت أبا إسحاق، قال: سمعت البراء، يقول: «كان رسول الله صلى الله عليه وسلم رجلا مربوعا بعيد ما بين المنكبين عظيم الجمة إلى شحمة أذنيه عليه حلة حمراء ما رأيت شيئا قط أحسن منه صلى الله عليه وسلم». (صحيح مسلم رقم 2337) [5] حدثنا محمود بن غيلان حدثنا وكيع حدثنا سفيان عن أبي إسحق عن البراء قال : ما رأيت من ذي لمة في حلة حمراء أحسن من رسول الله صلى الله عليه و سلم له شعر يضرب منكبيه بعيد ما بين المنكبين لم يكن بالقصير ولا بالطويل. (سنن الترمذي رقم 1724) [6] حدثنا سليمان بن داود، قال: أخبرنا عبد الرحمن، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: " كان شعر رسول الله صلى الله عليه وسلم دون الجمة، وفوق الوفرة ".(مسند أحمد رقم 24871) [7] أحسن الفتاوى 8/79-86 ، محمود الفتاوى 3/274-278 [8] فإن قلت ما الحكمة في النهي عن القزع قلت تشويه الخلقة وقيل زي اليهود وقيل زي أهل الشر والدعارة.(عمدة القاري 22/58) قال العلماء والحكمة في كراهته أنه تشويه للخلق وقيل لأنه أذى الشر والشطارة وقيل لأنه زي اليهود وقد جاء هذا في رواية لأبي داود والله أعلم.( شرح النووي على مسلم 14/104) [9] سنن أبي داود رقم 4195 [10] محمود الفتاوى 3/274-278 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

9 Lessons from Surah Hujurat When a glass breaks, the sound of breaking disappears in mere moments, but the glass pieces are scattered all over, hurting whoever walks over it. Similarly, when you say something that hurts someone's emotions and feelings, your words disappear, but the pain in the heart remains for a long time. Therefore, before uttering any statement, remember the nine advises and prohibitions that Allah Ta’ala has given in Surah Hujurat: 1.فتبينوا: "Fa Tabayyanu" Investigate: whenever you receive an information, ensure it is accurate lest you harm people out of ignorance. 2.فأصلحوا: "Fa Aslihu" Reconciliation: reconcile between one’s fellow Muslim as believers are brothers/sisters to one another. 3. وأقسطوا: "Wa Aqsitu" Act justly: whenever there is a dispute and one is attempting reconciliation, act justly among both parties as Allah loves those who are just. 4.لا يسخر : "La Yaskhar" Don't ridicule people, perhaps they may be better than you in the eyes of Allah. 5.ولا تلمزوا : "Wa La Talmizu" Don't insult one another. 6. ولا تنابزوا:"Wa La Tanabazu" Don't call each other with offensive nicknames. 7.اجتنبو كثيرا من الظن : "Ijtanibu Kathiiran minaz zan" Avoid negative assumptions, indeed some of the assumptions are sins. 8.ولا تجسسوا : "Wa La Tajassasu" Don't spy on each other. 9. ولا يغتب بعضكم بعضا: "Wa La Yaghtab" Don't backbite about each other. It is a sin equivalent to eating your dead brother's flesh. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Gift of Gratitude On one occasion, after Nabi Ismaeel Alayhis salaam had married, Nabi Ebrahim Alayhis salaam came to visit him in Makkah Mukarramah. On arriving at his home, however, he did not meet Ismaeel Alayhis salaam as he was out, and instead met his wife. As she had never met Ebrahim Alayhis salaam before, she did not recognize him. Ebrahim Alayhis salaam asked her where Ismaeel Alayhis salaam was to which she replied, “He has gone to find sustenance for us (i.e. he has gone out to hunt).” Ebrahim Alayhis salaam next asked her regarding their condition and state. She replied by complaining and mentioning, “We are in a bad condition. We are undergoing constraints and poverty.” Ebrahim Alayhis salaam then said to her, “When your husband arrives, convey my salaam to him, and tell him to change his doorstep.” When Ismaeel Alayhis salaam later returned, he perceived that someone had visited, and thus asked his wife, “Did anyone come?” She replied, “Yes, an old man with such-and-such an appearance arrived. He asked me where you were, and so I told him that you were out. He asked me regarding our condition, and so I told him that we are in difficulty and hardship.” Ismaeel Alayhis salaam asked her, “Did he give you any message?” She replied, “Yes, he told me to convey salaam to you, and to tell you to change your doorstep.” Ismaeel Alayhis salaam responded, “That was my father, Ebrahim Alayhis salaam. He has instructed me to separate from you.” (Ebrahim Alayhis salaam was actually referring to the wife of Ismaeel Alayhis salaam when he used the term ‘doorstep’.) After some time had passed, Ismaeel Alayhis salaam remarried. When Ebrahim Alayhis salaam came to visit him after he remarried, he was again out of the home. Hence, Ebrahim Alayhis salaam met his wife who did not recognize him. Ebrahim Alayhis salaam asked her where Ismaeel Alayhis salaam was to which she answered, “He has gone to search for sustenance for us.” Ebrahim Alayhis salaam next asked her regarding their condition. She praised Allah Ta‘ala and replied, “We are in a good condition, enjoying prosperity.” Ebrahim Alayhis salaam then said to her, “When your husband arrives, convey my salaam to him, and tell him to keep and look after his doorstep.” When Nabi Ismaeel Alayhis salaam later returned, he perceived that someone had visited, and thus asked his wife, “Did anyone come?” She replied in the affirmative and informed Ismaeel Alayhis salaam of what had transpired, together with conveying to him the salaam and the message of Ebrahim Alayhis salaam. Ismaeel Alayhis salaam responded, “That was my father, and you are the ‘doorstep’ to which he referred. He has instructed me to keep you as my wife and look after you.” (Bukhaari #3364) NB: The doorstep acts as a form of protection for the door and the home. Similarly, the woman of the home is a form of protection for the home, as she guards the home in the absence of the husband. Furthermore, the wife always remains at home (in the ideal situation) just as the doorstep never moves and always remains in one place. For this reason, the word ‘doorstep’ was used to refer to the woman of the home. (Fathul Baari vol. 6, pg. 499 and Al-Kautharul Jaari vol. 6, pg. 261) Lessons: 1. The first wife and second wife of Ismaeel Alayhis salaam had lived in the same home and had both experienced the same conditions of hardship. However, there was a great difference between the two wives. The first wife had the bad qualities of ingratitude and complaining, and hence she was deprived of remaining in the marriage of Ismaeel Alayhis salaam. The second wife was blessed with the qualities of gratitude for the favours they enjoyed, patience over their hardships, and contentmentwith the little that they had, and so she was honoured to remain the wife of Ismaeel Alayhis salaam. 2. The importance of the wife remaining grateful to her husband and abstaining from complaining can be clearly understood from the hadeeth in which Rasulullah Sallallahu Alayhi wa Sallam warned the women of this Ummah that one of the main causes for them entering Jahannum is their excessive complaining and lack of appreciation for the favours and kindness of the husband.(Muslim #2048) In another hadeeth, Rasulullah Sallallahu Alayhi wa Sallam described those women who do not have the quality of appreciation saying, “If you treat such a woman kindly for your entire life, and she thereafter sees something from you (that she dislikes), she will say, ‘I never saw any good from you!’ (i.e. on account of one unhappy experience, she will immediately forget the lifetime of good that you showed her and will immediately complain.)” (Bukhaari #29) 3. Ismaeel Alayhis salaam heeded the advice of his father, Ebrahim Alayhis salaam regarding his wife. Similarly, we should ensure that we consult and follow the advice of our parents and elders when choosing a spouse. uswatulmuslimah.co.za

Why is there Suffering in the World? Q. I have a question regarding sufferings. People in general suffer, some a lot some not at all regardless of their religion. What is the reason behind these sufferings? Is it sins? In so many books it is said Allah is most merciful most kind and most loving yet we don’t see his love and mercy. My question is what is the reason and how do we make it stop? A. The first thing to understand is that this world is only the stepping stone to our true abode which is the hereafter. This world is our place for trial and examination. In this world we understand that the higher the qualification, the harder the exam. Our test in this world is not for qualifications or for degrees. It is for eternal life in gardens of paradise. It is for the supreme success. How can such a test be easy? Study the life of Rasulullah Sallallahu Alayhi Wa Sallam and you will find that no one went through greater tests and trials than him. Did Allah not have mercy on him? In the Quran, Allah tells us, “Indeed Allah has purchased your lives and wealth in exchange for Jannah.” This means that everything we are and everything we have is at the ready to be sacrificed in the attainment of Jannah. You may have come across children, whose parents have given them everything, yet their ingratitude is of a level that they say, “My parents have done nothing for me.” The child sees only the negative and his eyes have become blind to the many sacrifices and privileges his parents have afforded him. It is similar when we say that we do not see Allah’s mercy. In the Qur’aan, Allah tells us, “If Allah had to punish man in accordance to his sins, then not a creature would be left living on the earth (due to the punishment due).” It is Allah’s mercy that he affords the creation grace. It is Allah’s mercy that despite our sins, we may eat and drink and breath. The Nabi of Allah Sallallahu Alayhi Wa Sallam informed us, “The first favour of Allah that we will be questioned about on the Day of Judgement will be, “Have I not given you a sound body and quenched your thirst with cold water?” These are great favours of Allah upon us but how many of the creation are thankful. There is another aspect that we must consider. Allah has created this world as a place of means, a place of cause and effect and, by and large, Allah allows it to run its own course. A person who wants to do good is able to do good. A person who wants to do evil is able to do evil. The judgement and consequence is not in this world but in the hereafter. When people cause suffering and when greed and hatred cause war, genocide, looting and rape, do we blame Allah? No, the blame is on the wrongdoers. When governments usurp their countries wealth and leave the population in want and desperation, the blame is on them. Allah Ta’ala asks us in the Qur’an, “Why would Allah punish you if you are grateful and believing?” If the Ummah will en masse turn to Allah, then Allah will divinely intervene to change their condition for the better. But if they continue to live as they please then Allah will leave them to their own devices. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (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)

The stages of the nafs: Nafs al ammara part 1 From Ashrafiya . Shaikh Abdul Ghani at Tarablusi al Khalwati (Allah have mercy on him) said, ‘It is your lower self (nafs) that veils you from Allah. The scholars of Reality (al haqiqa) have mentioned seven stages of the nafs according to its changing states, the ammara, lawamah, mulhema, mutmainah, radhiya, mardhiya and kamilah.’ Following is a summary of Shaikh’s discussion. 1. The inciting nafs (nafs-i-ammara) إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ‎ Surely, man’s inner self often incites to evil, unless my Lord shows mercy.”[12:53] In its primitive stage the nafs incites us to commit evil: this is the corrupt nafs as the lower self, the base instincts. Its characteristics include; stinginess, greed, envy, ignorance, arrogance, lust, anger, heedlessness, coveting, mad manners, involvement in useless, making others’ fun, having malice for them and harming them with speech or hand. It becomes the instrument of Satan’s seduction (to sin). It the most lethal enemy. Therefore extreme caution is needed in not listening to its insolent commands. In Prophetic saying the struggle against it has been mentioned as highest level of righteous effort (jihad al akbar). Being steadfast on the commandments of Shariah is essential. Keeping constant vigilance (muhasba) is required. It is imperative to have extreme humility and engagement in supererogatory deeds. This is facilitated by giving up (after consultation with Shaikh) the excessive permissible pleasures and all useless activities. By routinely crying in front of Allah asking for help and making remembrance of Allah as instructed by the Shaikh. ‘Never leave supplication because of being depressed and frustrated (by frequent slips) or lose hope by considering the goal to be unrealistic. This will severe the determination altogether.’ If one persists then Allah will spiritually enlighten the heart of the seeker that will make it possible to see the diseases that inflicts the nafs. Then comes the second stage. The stages of the nafs: Nafs al Lawwamah / part 2 The Self-reproaching nafs لا أقسم بيوم القيامة ولا أقسم بالنفس اللوامة [75:1] I swear by the Day of Resurrection, [75:2] and I swear by the self-reproaching conscience, (that Resurrection is a reality.) This is the stage where the conscience is awakened and the self reproaches one for listening to one’s ego. That is, in committing the evil acts or omitting the virtuous or doing them in a sloppy manner. Its characteristics include; reproaching, greed, coveting, self praise, show-off, cruelty, back-bitting, lying and heedlessness, love of fame and status. In sharing many characteristics of nafs al ammarah it maintains the ability to differentiate between the good and evil. However, it is not proficient, as yet, to fully follow the good commands and abstain from sinful. Moreover, if it does do some good acts it develops desires of self-praise (ujub) or showing-off or expecting praise from others. In this stage it is imperative that he acknowledges and exposes these blame worthy desires to his fellow-brethren (as per the instruction of his Shaikh). Otherwise these blame-worthy morals will cut-off his journey on this path. It is essential that in this phase he makes excessive remembrance of Allah and exerts in the struggle (to do good and abstain from evil). Here he is inflicted will excessive abstract, useless ideas, and random, bizarre thoughts. He has to fight them off with assistance of excessive remembrance of Allah and supplications, asking Allah for assistance in doing so effectively. If he does so, he passes to the third stage. The stages of nafs: Nafs e mulhimah / part 3 The Inspired Nafs Allah Almighty says, (9)ونفس وما سواها ( 7 ) فألهمها فجورها وتقواها ( 8 ) قد أفلح من زكاها [91:7] and by the soul, and the One who made it well, [91:8] then inspired it with its (instincts of) evil and piety, [91:9] success is really attained by him who purifies it, In this stage of development the nafs is gifted with the ability to distinguish between good and evil. Moreover,the performance of good actions and abstinence from evil is facilitated for him by the Grace of Allah. This Grace is manifested as immense desire to please Allah. And at this stage nafs remains drowned in intense love of Allah (‘ishq illahi). This is possible by following the recommendations of the Shaikh and excessive remembrance of Allah as instructed by him. In fact it is mandatory (wajib) to follow the recommendations of the Shaikh at this stage to be successful. This is both a phenomenal and a challenging stage. Any heedlessness here will pull the nafs to its initial stage. (May Allah protect us all from this disaster. Amin!) Its characteristics include; self restraint (hilm), philanthropy, contentment, humility, repentance, patience, forbearance, forgiveness, maintaining a good opinion about others, acceptance of others’ excuses, etc. In addition to the excessive remembrance of Allah and following the instructions of Shaikh meticulously one has to repeatedly remind himself of meeting Allah and His perfections. He has to be vigilant in following the Shariah and be compliant to his daily wird. He must efface his ego by purposefully doing permissible humble actions. Here the individual observes that everything is from Allah (tawhid e afa’li). He abandons all criticism. He cries often and is deeply effected by the crying of others. He withdraws from all the creation and finds solace with Allah. He is attracted to beautiful audition. In short this stage is marked by intense love, lofty desires and high aspirations to please Allah.

Is it Proper to Refer to a Scholar as “Mawlānā” ? By Mufti Waseem Khan Edited by IlmGate Question: I heard that the word Mawlānā means master and that you cannot address anyone with that title as Mawlānā. Can you please clarify? Answer: The word Mawlānā is an Arabic word which is combined of two words namely Mawlā and nā – Mawlānā. It is not one word as some would think, but in reality it is two words as I have mentioned. As such, the permissibility or impermissibility of the usage of the word Mawlānā can only be seen when one looks at the two parts of this word with respect to its meaning and usage in the Arabic Language. Nā in the Arabic language is a pronoun which is used for possession when connected with a noun. Hence if you want to say ‘our book’ (in Arabic) you would say kitābunā – kitābu and nā. Similarly if you want to say ‘our pen’, you would say qalamunā – qalamu and nā. Therefore the word nā simply means ‘our’ in Arabic. As far as the word Mawlā is concerned, it is used in many different ways due to its varying meanings. In the book Mu’jam Lughat al-Fuqahā’ (Dictionary of Islamic legal terminology) written by Dr. Muhammad Rawwas (contributor to the encyclopedia of Islamic law and professor of Islamic Institutions) and Dr. Hamid Sadiq (Professor of Terminology and Dictionaries) it is written: The word Mawlā conveys many different meanings. Some of which are: 1. Master 2. Leader 3. The one who has freed a slave 4. The slave who has been freed 5. A slave 6. Sovereign 7. A patron 8. A client The Hans Wehr Arabic Dictionary has also given similar meanings. It states that Mawlā means master, lord, protector, patron, client, charge, friend, companion, and associate. It also states that al-Mawlā is used to say the lord, God, and the words Mawlāya (ya means ‘my’ in Arabic) and Mawlānā are forms of address to a sovereign. Similarly in the book Mu’jam al-Mustalahāt al-Dīniyah (a dictionary of religious terms) written by Dr. Abdullah Ibn Ashy Al-Maliki and Dr. Abdul Lateef Sheikh Ibrahim, it is mentioned that Mawlā means ‘a protector’ or ‘a guardian’. Based on these meanings, it shows that when the pronoun nā (our) is attached to the word Mawlā, it would have many different meanings such as: ‘our master’, ‘our leader’, ‘our slave’, ‘our freed slave’, ‘our master who freed the slave’, ‘our patron’, ‘our client’. It is therefore very clear that a master can address his slave as Mawlānā meaning ‘our slave’. Likewise a slave can address his master as Mawlānā meaning ‘our master’. In the same manner, people can address their leader as Mawlānā meaning ‘our leader’. In this manner all the above meanings can be used in the word Mawlā when connected to the pronoun nā. This is very clear and accepted in the Arabic Language. Additionally, the word Mawlā has been used in a tremendous amount of traditions where it sometimes referred to a slave and at times referred to a master and also to the one who freed the slave. While narrating the sanad (chain of narrators) for different Hadiths, Imams Bukhari, Muslim and all scholars of Hadith referred to certain narrators as the Mawlā of others. For example, sometimes Imam Bukhari would introduce Kurayb as the Mawlā of Ibn Abbas رضي الله عنه. He would also introduce Nafi’ as the Mawlā of Ibn Umar رضي الله عنه and would refer to Humran as the Mawlā of Uthman رضي الله عنه. There are hundreds of such examples in the books of Hadith. Additionally, the Qur’an has also used the word Mawlā for different meanings. It has been used singly and has also been used combined with other pronouns. [Amongst] these verses is Surat Al-Hajj, verse 78: And hold fast to Allah. He is Mawlā kum [your Patron, Lord]. What an excellent Mawlā [Patron, Lord] and what an excellent helper. Here the word has been used connected to a pronoun in the first case i.e. Mawlā kum (kum means ‘your’) and in the second case it has been used singly. In both cases, it is used to refer to Allah as being the Patron, the Lord. Similar usages have been given in other verses such as Surat Anfāl’s verse 40, Surat Āle Imrān’s verse 150, Surat Tahrīm’s verse 2, etc. In these verses, the word Mawlā has been used to mean ‘lord’, ‘patron’ and refers to Allah since He is the real Patron, the Lord and the real Governor of our affairs. Along with this, the word Mawlā has been used for several other meanings in the Holy Qur’an. For example Surat Dukhān’s verse 41 states: “The Day when no Mawlā (friend, protector, leader, etc) can avail another Mawlā in anything and no help can they receive.” In this verse, Mawlā does not refer to Allah Our Creator, but it refers to human beings. Similarly, Surat Hadīd verse 15 states: “This Day no ransom shall be accepted from you, nor of those who rejected Allah. Your abode is the fire, that is your Mawlā (place, destination) and an evil refuge it is.” In this verse, the word Mawlā has the meaning of ‘a place’ or ‘a destination’. Taking this meaning into consideration, if we were to attach the pronoun nā to this word and say Mawlā-nā, it would mean our place or our destination. It is therefore evident in the Qur’an itself that this word does not only mean master. In two places of the Holy Qur’an, the word Mawlā attached to the pronoun nā has been used and they both refer to Allah. In Surat Baqarah verse 286, it states: “And blot out our sins and grant us forgiveness and have mercy on us. You are Mawlā-nā (our Protector, Master).” In the above verse, the word Mawlā has the meaning of master and protector and our true and real protector and master is only Allah, hence the use of the word Mawlānā for Allah. Secondly in Surat Tawbah verse 51, it states, “Say nothing will happen to us except what Allah has decreed for us. He is Mawlā-nā (our protector) and on Allah let the believers put their trust.” Here again the word Mawlā conveys the meaning ‘protector’ and when used with the pronoun nā, it means our protector. Since Allah is our protector, it is used to refer to him in the above verse. It should be noted that the real issue is not with the word Mawlānā. Instead, it is with the usage of the word Mawlā, since the word nā is a pronoun which can be used for anyone. In this manner, the words Mawlā-hum’ (their Lord), Mawlā-kum (your Lord) and Mawlā–hu (his protector) have all been used in the Holy Qur’an to refer to Allah. In each of the above, a different pronoun was used with the word Mawla and when combined together were all used to refer to Allah. As such, it can be seen that the permissibility or impermissibility of the usage of the word Mawlānā is not based upon the word Mawlānā alone but instead it is based totally upon the usage of the word Mawlā. In some passages of the Holy Qur’an and traditions, as well as the books of Fiqh, it is evident that the word Mawlā has been used to convey many different meanings and is not confined with the meaning of ‘Protector’ and ‘Master’. In Surat Tahrīm verse 4, it states: “But if you back up each other against him, truly Allah is his Protector (Mawlā) and Jibreel عليه السلام and the righteous ones from among those who believe.” In this verse it is clear that Allah has used the word Mawlā (protector) for Himself, Angel Jibreel عليه السلام, and the righteous servants. In other words, the verse means that truly Allah is the Mawlā (protector) of the Prophet صلى الله عليه وسلم, Jibreel عليه السلام is also his Mawlā (protector) and the righteous believers are also his Mawlā (protector). The summary of this entire explanation is that in the Arabic language, the word Mawlā has been used for many different meanings. As such, whenever it is used singly or combined with another word or pronoun, one must look to see which of its meaning is used. From the given meanings, it is clear that it can also mean ‘a leader’, hence using it with the pronoun nā by saying Mawlānā would be allowed to refer to someone as ‘our leader’. It is also important for one to understand that during the course of Islamic history, many words bearing respect and authority have been used by great scholars to refer to a person with great learning ability. One would therefore find the words Muhaddith (traditionist), Mufassir (commentator), Faqīh (jurist), Shaykh al-Islam (the sheikh, leader of Islam) etc being used to describe the status of a particular scholar of Islam. Although these names were not found to be used during the time of the Sahabah رضي الله عنهم and the Prophet صلى الله عليه وسلم, they were all acceptable to all scholars since they were in no violation of any Islamic teaching. In the same manner, other words became prevalent among the Muslims living in different cities of the Islamic world. Words such as Mullah, ‘Allāma, Shaykh, Muftī, Mawlānā, Mawlawī etc. all became prevalent in different cities and were used to describe a person of great Islamic learning and authority. These words gained the wide acceptance of the general scholars and were not considered as being impermissible to use, since there was no meaning in any of the above words which could make its usage impermissible in the Shari’ah. Of late, the word Doctor (Daktūr) has also come into use in many Arab countries. Although this word has never been used by the al-Salaf al-Sālihīn (Pious Predecessors), all the Islamic scholars have given an allowance for its usage. And Allah knows best. Mufti Waseem Khan (Principal of Darul Uloom Trinidad & Tobago) Courtesy of Darul Uloom Trinidad & Tobago

Renewing Expressions of Grief Q. Is it permissible for family members of a deceased to post tributes and statuses expressing grief to the one who has passed on? Yes it makes the person feel better as they express how they feel but this sometimes continues for years after the person has passed away reigniting that atmosphere of mourning and grief etc. A. The time period to offer condolences is up to 3 days after the death of a person, unless a person is out of town. Such a person may offer condolences at a later time. Once a person has offered condolences once, then it should not be repeated. Renewing grief is against Islamic teachings. There is a reason why the mourning period is restricted to three days. Islam is not a religion of mourning. Mourning is a human requirement for a time but to perpetuate it is to make life gloomy, miserable and depressing. This is against Islamic spirit and teachings. The practice of continuing to post tributes and statuses expressing grief is against Islamic teachings and should be abandoned. (Hindiyyah Vol. 1 page 167) And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (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) Council of Muslim Theologians

The Hour will not come until… IT was reported from Abu Sa’id al-Khudri that the Prophet (sallallahu alayhe wa sallam) said, “Thunderbolts will increase so much as the Hour approaches that when a man comes to a people, he will ask, ‘Who amongst you was struck by a thunderbolt this morning?’ and they will say, ‘So-and-so and so-and-so was struck’.” (Ahmad) Heavy rain before the Day of Resurrection. It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, “The hour will not come until there has been rain which will destroy all dwellings except tents.” We have already mentioned many Ahadith about the signs of the Hour. Now we will turn our attention to some Ahadith which could indicate that the Hour is close at hand. It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said: “The Hour will not come until the following events have come to pass: people will compete with one another in constructing high buildings; two big groups will fight one another, and there will be many casualties – they will both be following the same religious teaching; earthquakes will increase; time will pass quickly; afflictions and killing will increase; nearly thirty dajjals will appear, each of them claiming to be a messenger from Allah; a man will pass by a grave and say, ‘Would that I were in your place’; the sun will rise from the West; when it rises and the people see it, they will all believe, but that will be the time when ‘No good will it do to a soul to believe in them then, if it believed not before’ (al-An’am 6:158); and a wealthy man will worry lest no-one accept his Zakat.” (Bukhari, Muslim). It was reported from Anas that the Prophet (sallallahu alayhe wa sallam) said: “Among the signs of the Hour are the following: knowledge will decrease and ignorance will prevail; fornication and the drinking of wine will be common; the number of men will decrease and the number of women will increase, until one man will look after fifty women.” (Bukhari.) ‘A’ishah said, “I heard the Prophet (sallallahu alayhe wa sallam) say, ‘Day and night will not pass away until people begin to worship Lat and ‘Uzza’ (two goddesses of pre-Islamic Arabic). I said, ‘O Messenger of Allah, I thought that when Allah revealed the Ayah “It is He Who has sent His Apostle with Guidance and the Religion of Truth, to proclaim over all religion, even though the Pagans may detest (it)” (al-Tawbah 9:33), it implied that (this promise) would be fulfilled’. The Prophet (sallallahu alayhe wa sallam) said, ‘It will happen as Allah wishes. Then Allah will send a pleasant breeze, which will take everyone who has as much faith as a grain of mustard-seed in his heart. Only those with no goodness in them will be left, and they will revert to the religion of their forefathers’.” (Muslim) It was from Abu Hurairah that one day, while the Prophet (sallallahu alayhe wa sallam) was sitting with the people, a Bedouin came to him and asked him about Iman and Islam ‘ then he asked, “O Messenger of Allah, when will the Hour be?” He said, “The one who is asked about it does not know more than the one who asks, but I tell you about its signs. When a slave gives birth to her mistress, and when the bare-footed and naked become the chiefs of the people – these are among the signs of the Hour. There are five things which no-one knows except Allah.” Then he recited: “Verily the knowledge of the Hour is with God (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow: nor does anyone know in what land he is to die. Verily God is All-Knowing, All Aware.” (Luqman 31:34). Then the man went away, and the Prophet (sallallahu alayhe wa sallam) said, “Call him back to me,” but when the people went to call him, they could not see anything. The Prophet (sallallahu alayhe wa sallam) said, “That was Gabriel, who came to teach the people their religion.” (Bukhari, Muslim). “The bare-footed and naked paupers will compete with one another in constructing high buildings” means that they will become the chiefs of people. They will become rich, and their only concern will be to compete in constructing high buildings. This is as in the Hadith we shall see later: “The Hour will not come until the happiest people in the world will be the depraved sons of the depraved.” It was reported from Abu Sa’id that the Prophet (sallallahu alayhe wa sallam) said: “The Hour will not come until the time when a man will leave his home, and his shoes or whip or stick will tell what is happening to his family.” (Ahmad). It was reported from Abu Sa’id that the Prophet (sallallahu alayhe wa sallam) said: “By Him in Whose hand is my soul, the Hour will not come until wild animals talk to men, and a man speaks to his whip or his shoe, and his thigh will tell him about what happened to his family after he left.” Anas said, “We were discussing the fact that the Hour would not come until there is no rain, the earth does not produce crops, and fifty women will be cared for by one man; and if a woman passes by a man, he will look at her and say, ‘This woman once had a husband’.” (Ahmad.) Abu Hurairah said: “The Prophet (sallallahu alayhe wa sallam) said: ‘The Hour will not come until time passes so quickly that a year will be like a month, a month like a week, a week like a day, a day like an hour, and an hour like the time it takes for a palm-leaf to burn’.” (Ahmad.) Abu Hurairah said, “The Prophet (sallallahu alayhe wa sallam) said: ‘The world will not pass away until the one who enjoys it the most is the depraved son of the depraved’.” (Ahmad.) Abu Hurairah said, “The Prophet (sallallahu alayhe wa sallam) said, ‘Before the Hour comes, there will be years of deceit, in which a truthful person will be disbelieved and a liar will be believed; and the insignificant will have a say’.” (Ahmad) Abu Hurairah said: “I heard the Prophet (sallallahu alayhe wa sallam) say: ‘The Hour will not come until the sheep with horns no longer fights the sheep without horns’.” (Ahmad.) It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, “The Hour will not come until wealth increases so much that a wealthy man will be worried lest no-one accept his Sadaqah: tribulations will appear; and there will be much Harj.” The people asked, “What is Harj”, O Messenger of Allah?” He said, “Killing, killing” (Ahmad.) It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, “By Him Who sent me with the Truth, this earth will not pass away until people are afflicted with landslides, are pelted with stones, and are transformed into animals.” The people asked, “When will that be, O Messenger of Allah?” He said, “When you see women riding in the saddle, when singers are common, when bearing false witness becomes widespread, and when men lie with men and women with women”. Tariq ibn Shihab said, “We were sitting with ‘Abd Allah ibn Mas’ud, when a man came and told us that the time for prayer had come. So we got up and went to the mosque. After the prayer, a man came to ‘Abd Allah ibn Mas’ud and said, ‘As-salam ‘alayka (Peace be upon you), O Abu ‘Abd al-Rahman’. ‘Abd Allah answered, ‘Allah and His Messenger have spoken the truth’. When we went back, we asked one another, ‘Did you hear the answer he gave? Who is going to ask him about it? I said, ‘I will ask him’; so I asked him when he came out. He narrated from the Prophet (sallallahu alayhe wa sallam): ‘Before the Hour comes, there will be a special greeting for the people of distinction; trade will become so widespread that a woman will help her husband in business; family ties will be cut; the giving of false witness will be common, while truthful witness will be rare; and writing will be widespread.” (Ahmad.) DESCRIPTION OF THE PEOPLE WHO WILL BE ALIVE AT THE END OF TIME It was reported from ‘Abd Allah ibn ‘Amr that the Prophet (sallallahu alayhe wa sallam) said, “The Hour will not come until Allah takes away the best people on earth; only the worst people will be left; they will not know any good or forbid any evil.” (Ahmad.) ‘Abd Allah ibn Mas’ud said, “I heard the Prophet (sallallahu alayhe wa sallam) say: Eloquence can be bewitching; the worst of the people are those upon whom the Hour will come while they are still alive, and those who turn graves into mosques’.” (Ahmad.) It was reported from Anas that the Prophet (sallallahu alayhe wa sallam) said, “The Hour will not come until no-one on earth says ‘La ilaha illa Allah’.” (Ahmad.) It was also reported from Anas that the Prophet (sallallahu alayhe wa sallam) said: “The Hour will not come until no-one on earth says, ‘Allah, Allah’.” (Ahmad.) There are two suggestions as to the meaning of the phrase, “until no-one on earth says ‘Allah, Allah'”: 1. It could mean that no-one will forbid evil, or try to correct another if he sees him doing something wrong. We have already come across this in the Hadith of ‘Abd Allah ibn ‘Amr: “Only the worst people will be left; they will not know any good or forbid any evil.” 2. It could mean that Allah will no longer be mentioned, and His Name will not be known; this will be part of the prevalent corruption and Kufr, as in the previous Hadith, “Until no-one on earth says ‘La ilaha illa Allah’.” ‘A’ishah said. “The Prophet (sallallahu alayhe wa sallam) came in, saying ‘O ‘A’ishah, your people will be the first of my Ummah to join me. When he sat down, I said, ‘O Messenger of Allah, may I be sacrificed for you! When you came in, you were saying something which scared me. He asked, ‘What was that?’ I said, ‘You said that my people would be the first of your Ummah to join you.’ He said, ‘Yes’ I asked, ‘Why is that? He said, ‘Death will be widespread among them, and their relatives will be jealous of them.’I said, ‘How will people be after that?’ He said, ‘Like locusts: the strong will devour the weak, until the Hour comes.'” (Ahmad.) ‘Alba’al-Salami said, “I heard the Prophet (sallallahu alayhe wa sallam) say: ‘The Hour will only come upon the worst of the people’.” (Ahmad.) Wassalam, Faraz Rabbani Qibla.com

The emergence of the beast AMONG the signs of the Hour will be the emergence of a beast from the earth. It will be very strange in appearance, and extremely huge; one cannot even imagine what it will look like. It will emerge from the earth and shake the dust from its head. It will have with it the ring of Solomon and the rod of Moses. People will be terrified of it and will try to run away, but they will not be able to escape, because such will be the decree of Allah. It will destroy the nose of every unbeliever with the rod, and write the word “Kafir” on his forehead; it will adorn the face of every believer and write the word “Mu’min” (true believer) on his forehead, and it will speak to people. Allah SWT said: “And when the Word is fulfilled against them (the unjust), We shall produce from the earth a Beast to (face) them: it will speak to them,'” (al-Naml 27.82) Ibn ‘Abbas, al-Hasan and Qutadah said that “It will speak to them” (tukallimuhum) means that it will address them. Ibn Jarir suggested that it means that the Beast will address them with the words “‘for that mankind did not believe with assurance in Our Sings” (al-Naml 27:82 – latter part of the Ayah). Ibn Jarir reported this from ‘Ali and ‘Ata’ It was reported from Ibn ‘Abbas that tukallimuhum means that the Beast will cut them, i e, it will write the word “Kafir” on the forehead of the unbeliever. It was also reported from Ibn ‘Abbas that he will both address them and cut them; this suggestion incorporates both of the previous suggestions; and Allah knows best. We have already mentioned the Hadith of Hudhayfah ibn Usayd, in which the Prophet (sallallahu alayhe wa sallam) is reported to have said, “The Hour will not come until you see ten signs: the smoke; the Dajjal; the Beast; the sun rising from the West; the descent of Jesus son of Mary; Gog and Magog; and three landslides – one in the East, one in the West, and one in Arabia, at the end of which fire will burst forth from the direction of Aden (Yemen) and drive people to the place of their final assembly.” Abu Hurairah said: “The Prophet (sallallahu alayhe wa sallam) said, ‘Hasten to do good deeds before six things happen: the rising of the sun from the West, the smoke, the Dajjal, the Beast, the (death) of one of you or general tribulation.” (Muslim.) Baridah said: “The Prophet (sallallahu alayhe wa sallam) took me to a place in the desert, near Makkah. It was a dry piece of land surrounded by sand. The Prophet (sallallahu alayhe wa sallam) said, ‘The Beast will emerge from this place. It was a very small area.” (Ibn Majah.) It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, “The Beast of the Earth will emerge, and will have with it the rod of Moses and the ring of Solomon.” It was also reported that he said, “(The Beast) will destroy the noses of the unbelievers with the ring, – so that people seated around one table will begin to address one another with the words “O Believer!” or “O Unbeliever!” (i e, everyone’s status will become clear). (Ibn Majah.) ‘Abd Allah ibn ‘Amr said, “I memorised a Hadith from the Prophet (sallallahu alayhe wa sallam) which I have not forgotten since. I heard the Prophet (sallallahu alayhe wa sallam) say, ‘The first of the signs (of the Hour) to appear will be the rising of the sun from the West and the appearance of the Best before the people in the forenoon. Whichever of these two events happens first, the other will follow immediately.'” (Muslim). That is to say, these will be the first extraordinary signs. The Dajjal, the descent of Jesus (alayhe salam), the emergence of Gog and Magog, are less unusual in that they are all human beings. But the emergence of the Beast, whose form will be very strange, its addressing the people and classifying them according to their faith or unbelief, is something truly extraordinary. This is the first of the earthly signs, as the rising of the sun from the West is the first of the heavenly signs. THE RISING OF THE SUN FROM THE WEST ALLAH SWT says: “Are they waiting to see if the angels come to them, or thy Lord (Himself), or certain of the Signs of thy Lord? The day that certaof thesigns of thy Lord do come, no good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith. Say: ‘Wait ye: we too are waiting'” (al-Anam 6:158.) It was reported from Abu Sa’id al-Khudri that the Prophet (sallallahu alayhe wa sallam) explained, “The day that certain of the Signs of thy Lord do come, no good will it do to a soul to believe in them then”, referring to the rising of the sun from the West. (Ahmad.) Abu Hurairah said, “The Prophet (sallallahu alayhe wa sallam) said, ‘The Hour will not come until the sun rises from the West. When the people see it, whoever is living on earth will believe, but that will be the time when – No good will it do to a soul to believe in them then, if it believed not before'” (Bukhari.) It was also reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, “The Hour will not come until the sun rises from the West. When it rises and the people see it, they will all believe. But that will be the time when ‘No good will it do to a soul to believe in them then'” (Bukhari.) It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, “There are three things which, if they appear, ‘No good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith’ They are: the rising of the sun from the West, the Dajjal, and the Beast of the Earth.” (Ahmad, Muslim, Tirmidhi.) Abu Dharr said, “The Prophet (sallallahu alayhe wa sallam) asked me, ‘Do you know where the sun goes when it sets? I said, ‘I do not know’He said, ‘It travels until it prostrates itself beneath the Throne, and asks for permission to rise again. But a time will come when it will be told, ‘Go back whence you came.’ That will be the time when ‘No good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith'” (Bukhari.) ‘Amr ibn Jarir said, “Three Muslims were sitting with Marwan in Madinah, and heard him say, whilst talking about the Signs of the Hour, that the first of them would be the appearance of the Dajjal. The three went to ‘Abd Allah ibn ‘Amr, and told him what they had heard Marwan say concerning the Signs. ‘Abd Allah said, ‘Marwan has not said much. I memorised a Hadith like that from the Prophet (sallallahu alayhe wa sallam) which I have not forgotten since. I heard the Prophet (sallallahu alayhe wa sallam) say: The first of the signs will be the rising of the sun from the West, and the emergence of the Beast in the forenoon. Whichever of the two comes first, the other will follow immediately'” “The ‘Abd Allah, who was widely-read, said, ‘I think that the first to happen will be the rising of the sun from the West. Every time it sets, it goes beneath the Throne, prostrates itself, and seeks permission to rise again. A time will come when three times it will seek permission and will receive no reply, until, when part of the night has passed and it realises that even if it were given permission, it would not be able to rise on time, it will say: “O my Lord, how far the rising-point is from me! What can I do for the people now?” Then it will seek permission to go back, and it will be told: ‘Rise from where you are now’ – and it will rise from the West'” Then ‘Abd Allah recited the Ayah: “No good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith.” (Ahmad.) Some scholars interpret “the rising of the sun from the West” as meaning that Islam will appear in the West, as strong as it was in the beginning, and that the people of the West will carry the flag of Islam. THE SMOKE WHICH WILL APPEAR AT THE END OF TIME MASRUQ said: “While a man was giving a speech among the people of Kindah, he said, ‘There will be smoke on the Day of Resurrection which will deprive the hypocrites of their hearing and sight, but the believers will only suffer something like a cold’ We were terrified, so we went to Ibn Masud, who was reclining. When he heard about this, he became angry and sat up, and said: ‘O people, whoever knows a thing, let him say it; but whoever does not know, let him say, “Allah knows best.” It is a part of knowledge, when one does not know something, to say “Allah knows best.” Allah SWT said to His Prophet Mohammad (sallallahu alayhe wa sallam): “Say: ‘No reward do I ask of you for this (Qur’an), nor am I a pretender'” (Sad 38:86.) “Quraysh were being slow in embracing Islam, so the Prophet (sallallahu alayhe wa sallam) prayed against them, saying, ‘O Allah, help me against them by sending seven years of famine like those of Joseph.’ They were afflicted by a year of famine in which they were destroyed, and ate dead animals and bones. They began to see something like smoke between the sky and the earth. Abu Sufyan came and said, ‘O Mohammad! You came to command us to keep good relations with our relatives, and your people have perished, so pray that Allah may relieve them'” The Ibn Mas’ud recited, “Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible, Enveloping the people: this will be a Penalty Grievous. (They will say:) ‘Our Lord! Remove the Penalty from us, for we do truly believe! How shall the Message be (effectual) for them, seeing that an Apostle explaining things clearly has (already) come to them? Yet they return away from him and say: ‘Tutored (by others), a man possessed! We shall indeed remove the Penalty for a while, (but) truly ye will revert (to your ways).” (al-Dukhan 44:10-15) Ibn Maud asked: “Will their punishment in the Hereafter be removed so they can go back to their Kufr?” Allah SWT said: “One day We shall seize you with a mighty onslaught: We will indeed (then) exact Retribution!” (al-Dukhan 44:16) “…and soon will come the inevitable (punishment)!” (al-Furqan 25:77) These Ayat refer to the Day (Battle) of Badr. Allah SWT said: “Alif-Lam-Mim. The Romans (Byzantines) have been defeated – in a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious – within a few years'” (al-Rum 30: 1-3) (Bukhari.) This speaker’s suggestion – that the idea that the smoke would be on the Day or Resurrection was not a good one – made Ibn Masud react angrily. But the smoke will appear before the Day of Resurrection; it will be one of the signs, which are: the Beast, the Dajjal, the Smoke, and Gog and Magog, as the Ahadith narrated from Abu Sarihah, Abu Hurairah and other Sahabah indicate. As mentioned in the Sahih Ahadith, the fire which will appear before the Day of Resurrection will burst forth from the direction of Aden, and drive the people to the place of their final assembly. It will move with them and halt with them, and will devour any who lag behind.

The descent of Jesus at the end of time Abd Allah ibn ‘Amr said, “The Prophet (sallallahu alayhe wa sallam) said, ‘The Dajjal will appear in my Ummah, and will remain for forty – “I cannot say whether he meant forty days, forty months or forty years.” Then Allah will send Jesus (alayhe salam), the son of Mary, who will resemble ‘Urwah ibn Mas’ud. He will chase the Dajjal and kill him. Then the people will live for seven years during which there will be no enmity between any two persons. Then Allah will send a cold wind from the direction of Syria, which will take the soul of everyone who has the slightest speck of good or faith in his heart. Even if one of you were to enter the heart of a mountain, the wind would reach him there and take his soul. “Only the most wicked people will be left; they will be as careless as birds, with the characteristics of beasts, and will have no concern for right and wrong. Satan will come to them in the form of man and will say, “Don’t you respond?” They will say, “What do you order us to do?” He will order them to worship idols, and in spite of that they will have sustenance in abundance, and lead comfortable lives. “Then the Trumpet will be blown, and everyone will tilt their heads to hear it. The first one to hear it will be a man busy repairing a trough for his camels. He and everyone else will be struck down. Then Allah will send (or send down) rain like dew, and the bodies of the people (ie the dead) will grow out of it. Then the trumpet will be sounded again, and the people will get up and look around. Then it will be said, “O people, go to your Lord and account for yourselves.” It will be said, “Bring out the people of Hell,” and it will be asked, “How many are there?” – the answer will come: “Nine hundred and ninety-nine out of every thousand.” On that day a child will grow old and the shin will be laid bare.” (Al-Qalam 68:42) (Muslim) Abu Hurairah said, “The Prophet (sallallahu alayhe wa sallam) said, ‘The son of Mary will come down as a just leader. He will break the cross, and kill the pigs. Peace will prevail and people will use their swords as sickles. Every harmful beast will be made harmless; the sky will send down rain in abundance, and the earth will bring forth its blessings. A child will play with a fox and not come to any harm; a wolf will graze with sheep and a lion with cattle, without harming them.” (Ahmad) Abu Hurairah said, “The Prophet (sallallahu alayhe wa sallam) said, ‘By Him in Whose hand is my soul, surely the son of Mary will come down among you as a just ruler. He will break the cross, kill the pigs and abolish the Jizyah. Wealth will be in such abundance that no-one will care about it, and a single prostration in prayer will be better than the world and all that is in it.” Abu Hurairah said, ‘If you wish, recite the Ayah: “And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them …” (Al-Nisa 4:159) (Bukhari, Muslim) Abu Hurairah reported that the Prophet (sallallahu alayhe wa sallam) said, “The Prophets are like brothers; they have different mothers but their religion is one.Iam the closest of all the people to Jesus son of Mary, because there is no other Prophet between him and myself. He will come again, and when you see him, you will recognise him. He is of medium height and his colouring is reddish-white. He will be wearing two garments, and his hair will look wet. He will break the cross, kill the pigs, abolish the Jizyah and call the people to Islam. During his time, Allah will end every religion and sect other than Islam, and will destroy the Dajjal. Then peace and security will prevail on earth, so that lions will graze with camels, tigers with cattle, and wolves with sheep; children will be able to play with snakes without coming to any harm. Jesus will remain for forty years, then die, and the Muslims will pray for him.” (Ahmad) Ibn Masud reported that the Prophet (sallallahu alayhe wa sallam) said, “On the night of the Isra (night journey), I met my father Abraham, Moses and Jesus, and they discussed the Hour. The matter was referred first to Abraham, then to Moses, and both said, ‘I have no knowledge of it. Then it was referred to Jesus, who said, ‘No-one knows about its timing except Allah; what my Lord told me was that the Dajjal will appear, and when he sees me he will begin to melt like lead. Allah will destroy him when he sees me. The Muslims will fight against the Kafirs, and even the trees and rocks will say, “O Muslim, there is a Kafir hiding beneath me – come and kill him!” Allah will destroy the Kafirs, and the people will return to their own lands. Then Gog and Magog will appear from all directions, eating and drinking everything they find. The people will complain to me, so I will pray to Allah and He will destroy them, so that the earth will be filled with their stench. Allah will send rain which will wash their bodies into the sea. My Lord has told me that when that happens, the Hour will be very close, like a pregnant woman whose time is due, but her family do not know exactly when she will deliver'” (Ahma, Ibn Majah) DESCRIPTION OF THE MESSIAH JESUS SON OF MARY, MESSENGER OF ALLAH Abu Hurairah said, “The Prophet (sallallahu alayhe wa sallam) said, ‘On the night of the Isra’ (miraculous journey to Jerusalem) I met Moses – he was a slim man with wavy hair, and looked like a man from the Shanu’ah tribe. I also met Jesus – he was of medium height and of a red complexion, as if he had just come out of the bath'” (Bukhari, Muslim) The Prophet (sallallahu alayhe wa sallam) said, “Whilst I was asleep, I saw myself (in a dream) making Tawaf around the Ka’bah. I saw a brown-skinned man, with straight hair, being supported by two men, and with water dripping from his head. I said, ‘Who is this?’ They said, ‘The son of Mary’I turned around and saw a fat, ruddy man, with curly hair, who was blind in his right eye; his eye looked like a floating grape. I asked, ‘Who is this?’ They said, ‘The Dajjal’ The one who most resembles him is Ibn Qatan.” Al-Zuhri explained: Ibn Qatan was a man from Khuzaah who died during the Jahiliyyah (before the coming of Islam). (Bukhari) THE APPEARANCE OF GOG AND MAGOG They (two tribes or peoples) will appear at the time of Jesus son of Mary, after the Dajjal. Allah will destroy them all in one night, in response to the supplication of Jesus. Abu Hurairah reported that the Prophet (sallallahu alayhe wa sallam) said, “Every day, Gog and Magog are trying to dig a way out through the barrier. When they begin to see sunlight through it, the one who is in charge of them says, ‘Go back; you can carry on digging tomorrow,’ and when they come back, the barrier is stronger than it was before. This will continue until their time comes and Allah wishes to send them forth. They will dig until they begin to see sunlight, then the one who is in charge of them will say, ‘Go back; you can carry on digging tomorrow, insha’Allah.’ In this case he will make an exception by saying insha’ Allah, thus relating the matter to the Will of Allah. They will return on the following day, and find the hole as they left it. They will carry on digging and come out against the people. They will drink all the water, and the people will entrench themselves in their fortresses. Gog and Magog will fire their arrows into the sky, and they will fall back to earth with something like blood on them. Gog and Magog will say, ‘We have defeated the people of earth, and overcome the people of heaven. Then Allah will send a kind of worm in the napes of their necks, and they will be killed by it’ ‘By Him in Whose hand is the soul of Muhammad, the beasts of the earth will become fat.'” Gog and Magog are two groups of Turks, descended from Yafith (Japheth), the father of the Turks, one of the sons of Noah. At the time of Abraham (alayhe salam), there was a king called Dhu’l-Qarnayn. He performed Tawaf around the Ka’bah with Abraham (alayhe salam) when he first built it; he believed and followed him. Dhu’l-Qarnayn was a good man and a great king; Allah gave him great power and he ruled the east and west. He held sway over all kings and countries, and travelled far and wide in both east and west. He travelled eastwards until he reached a pass between two mountains, through which people were coming out. They did not understand anything, because they were so isolated; they were Gog and Magog. They were spreading corruption through the earth, and harming the people, so the people sought help from Dhu’l-Qarnayn. They asked him to build a barrier between them and Gog and Magog. He asked them to help him to build it, so together they built a barrier by mixing iron, copper and tar. Thus Dhu’ -Qarnayn restrained Gog and Magog behind the barrier. They tried to penetrate the barrier, or to climb over it, but to no avail. They could not succeed because the barrier is so huge and smooth. They began to dig, and they have been digging for centuries; they will continue to do so until the time when Allah decrees that they come out. At that time the barrier will collapse, and Gog and Magog will rush out in all directions, spreading corruption, uprooting plants, killing people. When Jesus (AS) prays against them, Allah will send a kind of worm in the napes of their necks, and they will be killed by it. THE DESTRUCTION OF THE KA’BAH At the end of time, Dhu’l-Suwayqatayn, who will come from Abyssinia (al-Habash), will destroy the Ka’bah in order to steal its treasure and Kiswah (cloth covering). The Ka’bah is the ancient building which was built by Abraham, and whose foundations were laid by Adam. As Tafsir (interpretation) of the Ayah “Until the Gog and Magog (people) are let through (their barrier)'” (al-Anbiya 21:96), it was reported from Ka’b al-Ahbar that Dhu’l-Suwayqatayn will first emerge at the time of Jesus, son of Mary. Allah will send Jesus at the head of a vanguard of between seven and eight hundred. While they are marching towards Dhu’l-Suwayqatayn, Allah will send a breeze from the direction of Yemen, which will take the soul of every believer. Only the worst of people will be left, and they will begin to copulate like animals. Ka’b said: “At that time, the Hour will be close at hand.” ‘Abd Allah ibn ‘Amr said, “I heard the Prophet (sallallahu alayhe wa sallam) say, Dhu’l-Suwayqatayn from Abyssinia will destroy the Ka’bah and steal its treasure and Kiswah. It is as if I could see him now: he is bald-headed and has a distortion in his wrists. He will strike the Ka’bah with his spade and pick-axe’.” (Ahmad) It was reported from ‘Abd Allah ibn ‘Umar that the Prophet (sallallahu alayhe wa sallam) said, “Leave the Abyssinians alone so long as they do not disturb you, for no-one will recover the treasure of the Ka’bah except Dhu’l-Suwayqatayn from Abyssinia.” (Abu Dawud, in the chapter on the prohibition of provoking the Abyssinians) Ibn ‘Abbas narrated that the Prophet (sallallahu alayhe wa sallam) said, “It is as if I can see him now: he is black and his legs are widely spaced. He will destroy the Ka’bah stone by stone.” (Ahmad) The Prophet (sallallahu alayhe wa sallam) said, “The Hour will not come until a man from Qahtan appears and rules the people.” (Muslim; similar Hadith in Bukhari) This man could be Dhu’l-Suwayq, someone else, because this man comes from Qahtan, while other reports say that Dhu’l-Suwayqatayn comes from Abyssinia; and Allah knows best. Abu Hurairah said, “The Prophet (sallallahu alayhe wa sallam) said, ‘Day and night will not come to an end until a freed man called Jahjah holds sway'” (Ahmad) This could be the name of Dhul-Suwayqatayn from Abyssinia; and Allah knows best. ‘Umar ibn al-Khattab reported that he heard the Prophet (sallallahu alayhe wa sallam) say: “The people of Makkah will leave, and only a few people will pass through it. Then it will be resettled and rebuilt; then the people will leave it again, and no-one will ever return.” MADINAH WILL REMAIN INHABITED AT THE TIME OF THE DAJJAL It has been proven in the Sahih Ahadith, as already stated, that the Dajjal will not be able to enter Makkah and Madinah, and that there will be angels at the gates of Makkah to ward him off and prevent him from entering. It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, “Neither the Dajjal nor plague will be able to enter Madinah.” As mentioned above, the Dajjal will camp outside Madinah, and it will be shaken by three tremors. Every hypocrite and sinner will go out to join the Dajjal, and every believer and Muslim will stay. That day will be called the Day of Purification (Yawm al-Khalas). Most of those who go out to join the Dajjal will be women. As the Prophet (sallallahu alayhe wa sallam) said, “Verily it (Madinah) is good; its evil will be eliminated and its goodness will be obvious.” Allah SWT said: “Women impure are for men impure, and men impure for women impure, and women of purity are for men of purity, and men of purity are for women of purity'” (Al-Nur 24-26) Madinah will remain inhabited during the days of the Dajjal, and during the time of Jesus son of Mary (AS), until he dies and is buried there. Then it will be destroyed. ‘Umar ibn al-Khattab said, “I heard the Prophet (sallallahu alayhe wa sallam) say, ‘A rider will go around Madinah and say, There used to be many Muslims here'” (Ahmad) FOOTNOTE: *Dhu’l-Suwayqatayn: al-Suwayqatayn is the diminutive of al-Saqayn (legs); his legs are described as being “small” because they are thin. Thin legs are, in general, a characteristic of the Sudanese and people of the Horn of Africa.