ummtaalib

Dates of the blessed birth and demise of Prophet Muhammad (Peace be upon Him) What is the date of birth and the date of demise of our beloved Prophet Muḥammad ﷺ? بسم الله الرحمن الرحيم This issue has been addressed in my Arabic article Matā Wulida ar-Rasūl Ṣallāllāhu ʿAlayhi Wa Sallam Wa Matā Tuwuffiya.1 A summary is outlined below. Blessed birth of the Prophet ﷺ According to the majority of scholars, the Prophet ﷺ was born in Rabīʿ al-Awwal in the Year of the Elephant, which corresponds to 571 CE. This was 53 years before the migration of the Prophet ﷺ to the blessed city of Madīnah. There is general agreement among scholars that the Prophet ﷺ was born on Monday, as affirmed by a Prophetic statement transmitted in Ṣaḥīḥ Muslim (1162). However, there is a difference of opinion regarding the precise date of birth. The following are some of the views: The precise date of birth is unknown. The blessed birth occurred on a Monday in Rabīʿ al-Awwal and the date is unknown. 1st Rabīʿ al-Awwal – This view is attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him). 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Maʿshar Najīḥ ibn ʿAbd al-Raḥmān (d. 170/787) and Ḥāfiẓ ʿAbd al-Ghanī al-Maqdisī al-Ḥanbalī (d. 600/1203). Ḥāfiẓ Mughalṭāya al-Ḥanafī (d. 762/1361) is inclined towards this. 3rd Rabīʿ al-Awwal. 8th Rabīʿ al-Awwal – This is the view of most experts including Imam Muḥammad ibn Jubayr ibn Muṭʿim (d. circa 100/719), Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012), Imam Ibn Ḥazm (d. 456/1064), Ḥāfiẓ Abū al-Khaṭṭāb ibn Diḥyah (d. 633/1235), Shaykh Idrīs Kandhelwī (d. 1394/1974) and Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002). This view is also attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him). 9th Rabīʿ al-Awwal – This is the view of the famous Muslim astronomer Maḥmūd Pashā (d. 1302/1885) who conducted detailed research on this subject and concluded that the Prophet ﷺ was born on the morning of 9 Rabīʿ al-Awwal, which corresponds to 20 April 571 CE. This view has been endorsed by Mawlānā Shiblī Nuʿmānī (d. 1332/1914), Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Sayyid Sulaymān Nadwī (d. 1373/1953) and Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006). 10th Rabīʿ al-Awwal – This is the view of Imam ʿĀmir ibn Sharāḥīl al-Shaʿbī (d. circa 104/722), Imam Abū Jaʿfar al-Bāqir (d. 114/732-3) and Ḥāfiẓ Dimyāṭī al-Shāfiʿ ī (d. 705/1306). 12th Rabīʿ al-Awwal – This is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Ibn Ḥibbān (d. 354/965), Imam Abū al-Ḥasan al-Māwardī (d. 450/1058), Imam Ibn Khaldūn (d. 808/1406) and others. Although this is a commonly held view, it is worth noting that from an astronomical perspective, this date in the Year of the Elephant does not coincide with a Monday in any way. This is why many experts have questioned this view and deemed it incorrect. Friday 17th Rabīʿ al-Awwal – This has been refuted by Ḥāfiẓ Ibn Kathīr (d. 774/1373). 22nd Rabīʿ al-Awwal. Thus, the preferred view is that the Prophet ﷺ was born on 8th or 9th Rabīʿ al-Awwal (19 or 20 April 571 CE)2 although 1st or 2nd Rabīʿ al-Awwal (12 or 13 April 571 CE) are possible dates. The difference of opinion clearly suggests that, contrary to popular belief, there is no unanimous or fixed position regarding the precise date of the blessed birth of our beloved Prophet ﷺ. Demise of our beloved Prophet ﷺ There is general agreement among scholars that the Prophet ﷺ passed away on a Monday in Rabīʿ al-Awwal in the 11th year after migration. However, there is a difference of opinion regarding the precise date in Rabīʿ al-Awwal. The following are the principal views: 12th Rabīʿ al-Awwal – This is the most famous opinion and is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Wāqidī (d. 207/823), Imam Ṭaḥāwī (d. 321/933), Imam Ibn Ḥibbān (d. 354/965), Imam Ibn Ḥazm (d. 456/1064), Ḥafiẓ Ibn ʿAbd al-Barr (d. 463/1071), Imam Ibn al-Jawzī (d. 597/1201), Imam Nawawī (d. 676/1277), Ḥāfiẓ Dhahabī (d. 748/1348), Ḥāfiẓ Ibn Nāṣir al-Dīn al-Dimishqī (d. 842/1438), Imam Ibn Ḥajar al-Makkī (d. 974/1567), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006) and many others. This view is also attributed to ʿAlī ibn Abī Ṭālib (d. 40/661), ʿĀʾishah (d. 58/678) and ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with them) and Ḥāfiẓ Ibn al-Ṣalāḥ (d. 643/1245). However, many experts such as Imam Suhaylī (d. 581/1185) have questioned this view based on the fact that 9th Dhū al-Ḥijjah (the day of ʿArafah) in the 10th year after migration was a Friday. Accordingly, it is impossible for 12th Rabīʿ al-Awwal, three months later, to have fallen on a Monday even after considering all the possible variations in the number of days of Dhū al-Ḥijjah, Muḥarram and Ṣafar. The only possible way of reconciling 12th Rabīʿ al-Awwal with Monday is to assume that Dhū al-Ḥijjah started a day later in the blessed city of Madīnah. However, this reconciliation is only valid if all four months, Dhū al-Qaʿdah, Dhū al-Ḥijjah, Muḥarram and Ṣafar, were all complete months of 30 days. This is extremely rare, especially if Makkah was already a day ahead in Dhū al-Ḥijjah. For this reason, experts such as Ḥafiẓ Ibn Ḥajar ʿAsqalānī (d. 852/1449), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others argue that this view is wrong and is based on a transcribing error of 2nd Rabīʿ al-Awwal becoming 12th Rabīʿ al-Awwal. 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Isḥāq Saʿd ibn Ibrāhīm ibn ʿAbd al-Raḥmān ibn ʿAwf al-Zuhrī (d. 125/742-3), Imam Muḥammad ibn Qays (d. circa 126/743-4), Imam Sulayman al-Taymī (d. 143/761), Imam Khalifah ibn Khayyāṭ (d. 240/854-5), Imam Ṭabarānī (d. 360/971). Scholars who are inclined to this view include Imam Abū al-Yumn ibn ʿAsākir (d. 686/1287), Imam ʿIzz al-Dīn ibn Jamāʿah (d. 767/1366), Imam Ibn Khaldūn (d. 808/1406), Ḥafiẓ Ibn Ḥajar al-ʿAsqalānī (d. 852/1449), Imam Qasṭalānī (d. 923/1517), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others. 1st Rabīʿ al-Awwal – This is the view of Imam ʿUrwah ibn al-Zubayr (d. 94/712-3), Imam Ibn Shihāb al-Zuhrī (d. 124/742), Imam Musā ibn ʿUqbah (d. 141/758-9), and Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012). Imam Suhaylī (d. 581/1185) is inclined towards this view although he suggests that the second view is also plausible. Ḥāfiẓ Ibn Sayyid al-Nās (d. 734/1334) suggests that both this and the previous view are possibilities. It is worth noting that both views are substantiated via a narration transmitted by Imam Ibn Jarīr (d. 310/923) from ʿAbd Allah ibn ʿAbbās (d. 68/687-8) who suggests that the Prophet ﷺ remained alive for 81 days after the verse “Today, I have completed for you your faith” was revealed. The majority of the scholars are of the view that this verse was revealed on 9th Dhū al-Ḥijjah, as explicitly mentioned in the narration of Ṣaḥīḥ al-Bukhārī (45, 4407, 4606, and 7268). 13th Rabīʿ al-Awwal – This is the view of Ḥafiẓ Badr al-Dīn ibn Jamāʿah (d. 733/1333) and Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927). The latter adopted this view based on the research of the Muslim astronomer Maḥmūd Pashā (d. 1302/1885), who also appears inclined towards this view. Apart from the astronomical possibility of this date coinciding with a Monday, there is no evidence to substantiate this position. Thus, similar to the date of birth, there is no scholarly consensus on the precise date of the demise of our beloved Prophet ﷺ. The strongest view, however, appears to be that the Prophet ﷺ passed away on Monday 1st or 2nd Rabīʿ al-Awwal 11 AH, which corresponds to 27 or 28 May 632 CE. Allah knows best Yusuf Shabbir, Blackburn, UK Approved by: Mufti Shabbir Ahmed Sahib 19 Ṣafar 1438 AH For more information in Arabichttps://nawadir.org/2016/11/20/dates-of-the-blessed-birth-and-demise-of-prophet-muhammad-arabic/ This is in accordance with the old Gregorian calendar. The equivalent in the new Gregorian calendar is 21 or 22 April. source

Hayaa – Shame and Modesty newsletter_11_web.pdf

How can something sinful and Haraam be the best option? Please see following taken from the article above

Pearls of Wisdom: No.57 “Food for the Soul” SUBJECT: DEEN (ISLAM) IS EASY Allah, The Most Exalted, says: “Allah intends for you ease, and He does not want to make things difficult for you.” (Quran:2:185) The Messenger of Allah (peace be upon him) is reported to have said; “Verily this religion is ease; and none make this religion difficult except that it overwhelms them.” (Hadith Bukhari) Note: Islam is a simple religion and not burdensome. However, that Islam is easy and not ‘difficult’ is not to imply that Muslims will not face 'hardship'. It implies that the practicing of Islam is quite easy and simple. None should go to extremes in religious matters and forsake the easy approach as it may become too taxing and the possibility that the person may abandon the act in totality. It does not mean that we should not seek to be more perfect in our worship, for that is something praiseworthy. Rather what is discouraged is going to such extremes in doing voluntary acts that over exertion overtakes a person so that eventually he or she is unable to cope with even the simplest of tasks. In Deen, whatever has been ordained is always practical and beneficial. “Islam is really simple, but often due to our ignorance we insist on making it complicated.” www.eislam.co.za

Rectified motives and reformed children The Honourable Hadith expert of our times, Al-Muhaddith, Shaykh Muhammad ‘Awwamah (may Allah protect him) often states that the residents of Madinah Munawwarah regularly make the following du’a: اللّٰهُمَّ أَصْلِحِ النِّيَّةَ والذُّرِّيَّةَ Allahumma aslihin niyyah wadh dhurriyyah Translation O Allah, rectify my intentions and reform my progeny. This brief yet profound du’a is much needed in the world today. Ponder: One who is bereft of the above two bounties will suffer in both Worlds! Intentions and the Selfie Age Unfortunately we live in an era where almost nothing is done without an ulterior motive. It’s an era wherein everything is ’selfied’, be it with a picture or even in text. Without the correct motive, no deed is accepted by Allah Ta’ala, even if that deed be as noble as it gets. We should still be focused on our intentions, instead of broadcasting our achievements! A Rare Breed The need for ‘reformed’ offspring is understood by one and all. Especially in an age where such a blessing is of a rare kind. Fortunate are those who have already achieved this. While many of us still only yearn for that blessing. Let’s include this du’a in our daily supplications, in addition to the physical effort that is needed to achieve the above. Keeping the company of the pious is very effective in achieving these two bounties. Insha Allah we will see great results. May Allah Ta’ala‬‎ accept all our efforts and du’as. Amin al-miftah

A du’a for protection from hunger and deception Question Please provide the reference and translation of this du’a: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُوعِ، فَإِنَّهُ بِئْسَ الضَّجِيعُ، وَأَعُوذُ بِكَ مِنَ الْخِيَانَةِ، فَإِنَّهَا بِئْسَتِ الْبِطَانَةُ Allahumma inni a’udhi bika minal ju’i fa innahu bi’sad daji’u wa a’udhu bika minal khiyanati fa innaha bi’satil bitanatu Answer Imams Abu Dawud, Ibn Majah and other Muhaddithun have recorded this du’a of Nabi (sallallahu ‘alayhi wa sallam). Imam Ibn Hibban (rahimahullah) has declared the Hadith authentic. (Sunan Abi Dawud, Hadith: 1542, Sunan Ibn Majah, Hadith: 3354 and Sahih Ibn Hibban; Al Ihsan, Hadith: 1029) Translation O Allah! I seek Your protection against hunger for it is an evil bedmate and I seek Your protection from treachery/deception for it is an evil hidden trait. And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers

Q: There's this guy and girl who love each other . They left each other in order to abstain from Zina .. now the guy wants to make Nikah with the girl but his parents aren't happy about the fact he's bringing a girl home and it's not someone of their choice. So now when they want to do the right thing it's still wrong. What's the way forward (Question published as received) A. The way forward would be for the boy to find someone senior and respected, like an elder in the family or a reputable Aalim to discuss the matter with his parents in order to find a suitable outcome. It should also be noted that besides the reason given for the parents not wanting that particular girl, there may be other reasons for which the parents are unhappy. Parents who have sacrificed their life to raise their children most definitely desire to see them happy and successful. But to have all those sacrifices thrown back in their faces because their child has fallen in love is not an easy pill to swallow. Love is one of the most powerful emotions but it can also be a very foolish emotion. The idea that love will make everything right works very well in fairy tales but rarely as well in real life. It makes sensible people do very foolish things, the results of which can haunt a person for many years later. From amongst the reasons that Islam encourages marriage, love is not considered a factor. The person you love today can easily be the person you hate tomorrow. Relationships come and go but family remains family. Burning your family bridges does not make for a successful and happy marriage. We advise the boy to think very carefully before he sacrifices his parents’ happiness and their many favours upon him for the sake of something as fickle as love. 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 Blessing of Du’aa A person once mentioned to Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih), “Hazrat, I do not feel motivated to make du’aa.” Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) replied: The reason for a person not feeling enthusiasm and motivation for making du’aa is that he does not immediately see the effect of his du’aa. For example, if a person makes du’aa for wealth and immediately receives some money, or he makes du’aa for an apple and it immediately falls into his lap, then due to him seeing his du’aa have an instant effect, you will see him become very enthusiastic and motivated to make du’aa. The lack of motivation to make du’aa is normally because a person feels that he will not gain or receive anything through making du’aa, and feeling in this way is a sign of being deprived. Hence, at the time of making du’aa, one should have the conviction that Allah Ta’ala will certainly accept his du’aa and bless him. Accepting his du’aa and blessing him means that Allah Ta’ala will turn His special favour towards him. Receiving the special favour of Allah Ta’ala does not necessarily mean that one will receive the thing that he had made du’aa for. Rather, one may receive that or something far greater. Consider the example of a beggar who asks someone for a few coins, and in exchange, the person gives him gold coins instead of the few coppers that he had requested. If the beggar does not understand the value of the gold coins, he will feel to himself that his request was not answered. Little does he realize that he has received something far more valuable and superior than what he had sought. Similarly, at times, a servant seeks wealth from Allah Ta’ala, but Allah Ta’ala does not give him the wealth (as it may not be good for him at that time). Rather, Allah Ta’ala blesses him with the Taufeeq of performing two rakaats of Nafl Salaah through which he gains the special mercy of Allah Ta’ala. It will be the folly of the person to consider himself deprived on account of not receiving the wealth that he had asked for. (Malfoozaat Hakeemul Ummat 3/72) ihyaauddeen.co.za

Part Fifteen Love for the Ansaar: Hazrat ‘Aamir (rahimahullah), the son of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following: I once said to my father, “O my beloved father! I notice that you show the tribe of the Ansaar more love and reverence than you show other people (besides the Muhaajireen, as the rank of the Muhaajireen is greater than the Ansaar, and Hazrat Sa’d (radhiyallahu ‘anhu) was from the Muhaajireen).” Hazrat Sa’d (radhiyallahu ‘anhu) asked me, “O my son! Are you unhappy with this?” I replied, “No! However, I am amazed over the manner in which you treat them.” Hazrat Sa’d (radhiyallahu ‘anhu) then said, “I heard Rasulullah (sallallahu ‘alaihi wasallam) mention, ‘Only a true believer will have love for the Ansaar, and only a hypocrite will harbor enmity for the Ansaar.” (Usdul Ghaabah 2/310) Source: Whatisislam.co.za

Endless Greed and Desire Sayyiduna Anas Radhiyallahu Anhu narrates that Rasulullah Sallallahu Alayhi wa Sallam said, “If the son of Aadam has two valleys of wealth, he will desire a third valley (of wealth), and nothing will fill the belly of the son of Aadam besides sand (of the grave), and Allah Ta‘ala forgives those who repent to him.” (Muslim #2415) On account of his carnal nature, man is ambitious and greedy. The more he has, the more he wants. If we have three pairs of shoes, we will still pine for the fourth. If the latest phone is released, we will not be satisfied until we upgrade by acquiring it. If we fly business class, we will hanker after flying first class. If we drive a German vehicle, we will wish that we drove an Italian supercar, and the list goes on. In essence, there is no end to the greed of man. If he devotes himself to amassing wealth, so that he can fulfil his dreams and ambitions, his mission will never end, as the horizon of his ambitions will simply continue to expand. In this manner, his life will end without him having secured happiness and satisfaction. The only thing that will curb this insatiable craving is the sand of the grave. Sadly, it is then too late for a person to attend to his primary objective – preparing for the Hereafter. Thus, we need to wake up to reality – no amount of wealth, clothing, holidays, social events and functions or anything else of this material world will help us in the Hereafter or even bring us true satisfaction and happiness in this world. Rather, true happiness lies in being content and making shukr (expressing gratitude) for what you have, not in acquiring what you do not have. Finally, after realizing that we have been exhausting our energy, time and resources in the wrong avenue, there is no need for us to be depressed and despondent, as Allah Ta‘ala will forgive us if we turn to Him in sincere repentance. Uswatul Muslimah

Please try not to use terms such as "dude" as it shows disrespect...Jazaakallaah

Assalaamu 'alaykum welcome to the forum. Firstly I found this Q/A on the Bermuda Triangle which I found interesting as someone is actually asking if it is mentioned in the Qur'an... There is a lot of info, even from the islamic perspective however we cannot say what is reliable and what is not...I found this article interesting: http://bigthink.com/paul-ratner/the-mystery-of-the-bermuda-triangle-may-finally-be-solved I remember something I heard from an Islamic talk which I'll share. Someone asked a scholar regarding the UFO's so he replied by saying, "Allah ta'ala is not going to question you about it so do not worry about the UFO's or the Bermuda Triangle or other mysterious stories and worry about what Allah ta'ala will question you about."

May Allah ta'ala forgive us all through His grace and mercy and not enter into Jahannam!

The Jahannamiyyin Question Is this Hadith authentic? Sayyiduna ‘Imran ibn Husayn narrates that Rasulullah (sallallahu ‘alayhi wa sallam) said, “A group of people will come out of Jahannam through the intercession of Muhammad (sallallahu ‘alayhi wa sallam) and enter Jannah; they will be called the Jahannamiyyin (people who were in Jahannam).” Answer Imam Bukhari (rahimahullah) has recorded this Hadith. The Hadith is therefore authentic. (Sahih Bukhari, Hadith: 6566. Also see, Hadith: 6559) This Hadith proves that Nabi (sallallahu’alayhi wasallam) will indeed intercede on behalf of such people. And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers Tags In

Shaking hands with one’s son in law Question: What is the Islamic opinion on the permissibility of a mother in law shaking hands with / hugging / kissing her son in law and vice versa. Similarly, what is the Islamic opinion on the permissibility of a father in law shaking hands with / hugging / kissing his daughter in law and vice versa? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A son in law is a mahram to his mother in law. A mahram is he with whom marriage is permanently prohibited. A mother in law does not have to observe the laws of hijab with her son in law. Likewise, a father in law is a mahram to his daughter. The daughter in law does not have to observe the laws of hijab in front of her father in law. A son in law becomes a mahram to his mother in law through marriage. Likewise, the father in law becomes a mahram to his daughter in law through marriage. This type of mahram is not like a blood mahram. Like a mother to the son, or brother to the sister. In general, and according to people with sound nature, there is no carnal attraction between mahrams by blood. That is not so in the case of mahrams created through marriage. In principle, a son in law could marry his mother in law before marrying his wife. Likewise, a father in law could marry his daughter in law before his sons marriage to his wife. The possibility of a son in law having a carnal attraction to a young mother in law cannot be ruled out. Likewise, the possibility of a father in law having a carnal attraction to his daughter in law cannot be ruled out. It is therefore incorrect to assume that once there is a relationship of mahram between two persons, then all the laws of hijab fall off and all mahrams are governed by the same set of rules. The feeling of a father embracing his daughter can never be the same as embracing his daughter in law. A mother embracing her son can never be the same as embracing her son in law. The natural and hidden component of passion and desire between such two mahrams cannot be ignored. Shariah emphasises on shame and modesty. Rasulullah Sallallahu Alayhi Wa alam said, "Modesty is from Iman, and Iman leads you to Paradise. Obscenity is from antipathy, and antipathy leads you to the fire of Hell.” (Tirmidhi) Furthermore, if the two mahrams by marriage touch each other with lust, that constitutes Hurmat-e-Musaharah which terminates the marriage bond between the son in law and his wife or son and daughter in law. If a father in law wants to display respect and compassion for his daughter in law or if the mother in law wishes to show respect and honour to her son in law, it does not have to be done in the same way as one does with ones mahrams by birth. The father in law embracing and kissing his daughter in law or the mother in law to her son in law is incorrect. The reason for highlighting the above distinction between the two types of mahrams is we are living in an era of immoralities. We come across many incidents of immoral behaviour between mahrams of marriage. In many instances, marriages were broken. It is therefore imperative that mahrams created by marriage should exercise precaution in their relationship with each other. And Allah Ta’āla Knows Best Huzaifah Deedat Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. Jamiatul Ulama (KZN) Council of Muslim Theologians

The purpose and object of Nikaah Q: Is there any sort of marriage (Nikaah) that can take place purely and only for satisfying one's natural urges and desires? A: The institution of nikaah has been objectively effected in Shari'ah in order to produce its desired results. Apart from nikaah serving as a halaal avenue for one to fulfil his desires, the main purpose and object of nikaah is for each spouse to assist the other in leading a life of chastity and piety. Each spouse needs to act responsiblily and fulfil those duties that has been assigned to him/her from the side of Allah Ta'ala. Each spouse's main concern at the time of entering into the nikaah should be to earn the pleasure of Allah Ta'ala through upholding the laws of Shari'ah and leading a life in total conformity to the Sunnah of Rasulullah (Sallallahu Alayhi Wasallam). Such a nikaah will become the means of pious progeny coming into the world and Islam spreading to the four corners of the globe. Entering into nikaah solely to satisfy one's desires and not wishing to shoulder any other responsibility and duty of the Nikaah is not the way of Islam. And Allah Ta'ala (الله تعالى) knows best. الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّـهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّـهُ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّـهَ كَانَ عَلِيًّا كَبِيرًا ﴿النساء: ٣٤﴾ قال عبد الله كنا مع النبي صلى الله عليه وسلم شبابا لا نجد شيئا فقال لنا رسول الله صلى الله عليه وسلم يا معشر الشباب من استطاع الباءة فليتزوج فإنه أغض للبصر وأحصن للفرج ومن لم يستطع فعليه بالصوم فإنه له وجاء (صحيح البخاري #5066) عن ابن عباس قال قال رسول الله صلى الله عليه وسلم لم تر للمتحابين مثل النكاح (مشكاة # 3093) وعن أنس قال قال رسول الله صلى الله عليه وسلم من أراد أن يلقى الله طاهرا مطهرا فليتزوج الحرائر (مشكاة # 3094) وعن أبي أمامة عن النبي صلى الله عليه وسلم أنه يقول ما استفاد المؤمن بعد تقوى الله خيرا له من زوجة صالحة إن أمرها أطاعته وإن نظر إليها سرته وإن أقسم عليه أبرته وإن غاب عنها نصحته في نفسها وماله (مشكاة # 3095) وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال أربع من أعطيهن فقد أعطي خير الدنيا والآخرة قلب شاكر ولسان ذاكر وبدن على البلاء صابر وزوجة لا تبغيه خونا في نفسها ولا ماله (مشكاة # 3273) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Part Fourteen Caution in Narrating Hadith There are many Ahaadith narrated from Hazrat Sa’d (radhiyallahu ‘anhu). However, whenever he narrated Ahaadith, he exercised a lot of caution, out of fear that he should not wrongfully attribute anything to Rasulullah (sallallahu ‘alaihi wasallam). The following incidents illustrate the deep caution that Hazrat Sa’d (radhiyallahu ‘anhu) would exercise: Hazrat Saa’ib bin Yazid (rahimahullah) narrates that he travelled with Hazrat Sa’d (radhiyallahu ‘anhu) from Madinah Munawwarah to Makkah Mukarramah. Saa’ib (rahimahullah) further mentions, “I did not hear him narrate a single Hadith of Rasulullah (sallallahu ‘alaihi wasallam) during the journey (due to his caution in narrating Ahaadith from Rasulullah (sallallahu ‘alaihi wasallam)).” A few people once went to Hazrat Sa’d (radhiyallahu ‘anhu) and asked him a question. However, Hazrat Sa’d (radhiyallahu ‘anhu) did not answer them and said, “I fear that if I narrate one Hadith to you, you will make it into a hundred Ahaadith.” (Tabaqaat ibn Sa’d 3/106) Source: Whatisislam.co.za

awww, don't stress sis. As said above, try your best and rely on Allah ta'ala as effort is from us (With the tawfeeq from Allah ta'ala) and success is ultimately from Allah ta'ala. Allah ta'ala grant you ease and great results, aameen! (mind you we are supposed to remember death much...so I think exam is beneficial for you)

Four Elements (Al-‘Anāsir Al-Arba‘ah) By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The human has been created by Allāh ta‘ālā from four elements, known in Arabic as ‘Al-Anāsir Al-Arba‘ah’. These are: 1. Water 2. Earth 3. Wind 4. Fire It is these four elements that are the subsistence of all living creatures. No evidence is required to prove their value in everyday living; despite much progress and advancement in scientific research and technology, man is still dependant on these raw elements. This in itself is a manifestation of the great power of Allāh ta‘ālā, and how very much dependant the creation is of its Almighty Creator. Unfortunately, we forget that it is Allāh ta‘ālā alone who has bestowed us with numerous favours and luxuries, and we become independent in the sense that our attention seldom turns towards how indebted we are to Allāh ta‘ālā, hence we abuse His favours and waste our lives in His disobedience. When the disobedience to Allāh ta‘ālā becomes widespread, and a nation begins to show complacency and neglect in their relationship with their Creator, Allāh ta‘ālā uses a glimpse of His overwhelming Power and Might to shake His servants and warn them back to reality. The water they are accustomed to being so calm and serene in the seas and rivers, suddenly turns into a fierce flood or a destructive tsunami, the firm ground they walk and live on trembles and splits open, the cool breeze they eagerly anticipate takes the form of a turbulent hurricane, and the small innocuous fire they use to warm themselves with, spontaneously becomes a raging bush fire threatening whole communities and localities. When these four elements, through the will of Allāh, rebel against the very people they seemed so subservient towards a mere moment before, there is no power known to man that is able to counter them. The Qur’ān highlights the reason for such destruction, whilst narrating many incidents from previous nations: The word used in each of these verses is ‘zulm’, generally translated as oppression. The ‘Ulamā mention that zulm is of three types, the first associating partners with Allāh ta‘ālā, which is the gravest of oppression, the second, oppressing other creations of Allāh ta‘ālā, and the third oppressing oneself, by transgressing the limits set by Allāh ta‘ālā and disobeying him. All these categories come under the umbrella term of ‘zulm’. Safety from the punishment of Allāh ta‘ālā lies in saving oneself from all types of zulm (oppression), and adopting ‘adl (justice), like for like. It was this quality that was prominent in the lives of the Sahābah radhiyallāhu ‘anhum, and as a result, Allāh ta‘ālā put these very four elements under their control. As for water, ‘Allāmah Ibn Kathīr rahimahullāh has written in his work ‘Al-Bidāyah wan Nihāyah’ that when Egypt was conquered at the hands of Sayyidunā ‘Amr Ibn Al-‘Ās radhiyallāhu ‘anhu, a delegation of Egyptians came forward and said, ‘O governor! This river Nile of ours has a custom without which it does not flow. When twelve nights of this month (a certain month according to their calendar) pass, we prise a young virgin girl from her parents, and we dress her up in the best of clothes and jewellery, and we sacrifice her by throwing her into the river.’ Sayyidunā ‘Amr radhiyallāhu ‘anhu replied, ‘This custom and its like have no place in Islam.’ Three months passed, and the river Nile, true to the words of the locals, would not flow. Consequently, Sayyidunā ‘Amr radhiyallāhu ‘anhu wrote to Sayyidunā ‘Umar radhiyallāhu ‘anhu in Al-Madīnah concerning the matter, who wrote back, saying, ‘You have indeed taken the correct step in this matter; I have attached a letter to this letter of mine, throw it into the river.’ The letter was addressed, ‘From the servant of Allāh, ‘Umar, Leader of the Believers, to the river Nile of Egypt, If you flow only at your own will and discretion, then we are not in need of you, and if you flow upon the order of Allāh the One and Almighty – and He is the One who causes you to flow – then I ask Allāh to make you flow.’ Sayyidunā ‘Amr radhiyallāhu ‘anhu threw the letter into the river, and by morning the Nile had begun to flow sixteen feet deep overnight… The earth - Once, during the reign of Sayyidunā ‘Umar radhiyallāhu ‘anhu, there was an earthquake. The earth would continuously tremor, so Sayyidunā ‘Umar radhiyallāhu ‘anhu started praising Allāh ta‘ālā, and thereafter struck the ground once with a whip and said, ‘O the Earth! Be calm! Have I not ruled upon you justly?’ Immediately, the earthquake subsided. (Sīrate Khulafāe Rāshidīn radhiyallāhu ‘anhum) The wind - On another occasion, Sayyidunā ‘Umar radhiyallāhu ‘anhu dispatched and army and appointed over them a Companion named Sayyidunā Sāriyah radhiyallāhu ‘anhu. One Friday, whilst Sayyidunā ‘Umar radhiyallāhu ‘anhu was delivering his sermon, he began to call out, ‘O Sāriyah, (take the refuge of) the mountain!’ thrice. When the messenger of Sayyidunā Sāriyah radhiyallāhu ‘anhu came to Al-Madīnah, Sayyidunā ‘Umar radhiyallāhu ‘anhu asked him for an account of the expedition, to which he replied, ‘O Amīrul Mu’minīn! We were facing defeat when suddenly we heard someone calling out, ‘O Sāriyah, (take the refuge of) the mountain!’ thrice, so we did as the caller said and Allāh defeated the enemy.’ And fire - Again during the reign of Sayyidunā ‘Umar radhiyallāhu ‘anhu, a fire broke out at a place called Harrah. Sayyidunā ‘Umar radhiyallāhu ‘anhu instructed Sayyidunā Tamīm Ad-Dārī radhiyallāhu ‘anhu to stand up to (and extinguish) the fire, to which (out of humility) he said, ‘O Amīrul Mu’minīn! Who am I? What status do I have?’ Sayyidunā ‘Umar radhiyallāhu ‘anhu insisted until he stood up with him, and they walked to the fire. Sayyidunā Tamīm radhiyallāhu ‘anhu began gathering the fire with his bare hands until it retreated into the valleys, and he pursued it (until it retreated back into its source).’ We see from these four incidents how the four elements were controlled by the Sahābah radhiyallāhu ‘anhum, because they were all ‘‘Adūl’, just and righteous people, in every sense of the term. May Allāh make us follow in the footsteps of the Sahābah radhiyallāhu ‘anhum, saving ourselves from all types of injustice and oppression, and may He protect us from all types of calamities and punishment, in this world as well as the hereafter. Āmīn. © Riyādul Jannah (Vol. 20 No. 4, Apr 2011)

Oh this sounds interesting but would take too long to read

Fear of Three Shortcomings Coming in the Ummah عن أبي مالك الأشعري أنه سمع النبي صلى الله عليه و سلم يقول لا أخاف على أمتي إلا ثلاث خلال أن يكثر لهم من الدنيا فيتحاسدوا وأن يفتح لهم الكتاب يأخذه المؤمن يبتغي تأويله وما يعلم تأويله إلا الله والراسخون في العلم يقولون آمنا به كل من عند ربنا وما يذكر إلا أولو الألباب وأن يروا ذا علم فيضيعوه ولا يبالوا عليه رواه الطبراني في الكبير (الترغيب والترهيب 1/152) Hazrat Abu Maalik Ash’ari (Radhiyallahu Anhu) reports that he heard Rasulullah (Sallallahu Alaihi Wasallam) say “I particularly fear three shortcomings in my Ummah. Firstly, due to the abundance of material wealth and possessions, jealousy for one another will spread among them. Secondly, they will begin to freely discuss the Holy Qur’aan (without referring to the Ulama and the learned), whereas many meanings in the Qur’aan are such that they cannot be understood by anyone except Allah Ta’ala. (In regard to such verses), the well-versed scholars of the Book say: “We fully believe in it, and that it has come from Allah Ta’ala.” (Thus how much more careful should the common people be.) Thirdly, the religious scholars will be neglected and ignored and people will not see the need to refer to them (people will adopt the approach of self-study in Deen and refer to the Qur’aan and Hadith directly).” Ihyaauddeen.co.za

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

Hadith guidelines on tooth-picking Islam lays unparalleled emphasis on oral hygiene. In addition to using the miswak at salah times, the miswak is recommended on several other occasions too. See here. The Sunnah of Picking the Teeth Another form of oral hygiene in Islam is the encouragement to pick the teeth after meals. Sayyiduna Abu Ayyub (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘How good is [the practice of] those in my ummah, who wash between the fingers and toes in wudu, [i.e, by doing khilal] and those who pick their teeth.’ (Musannaf Ibn Abi Shaybah, Hadith: 97 and Musnad Ahmad, vol.5 pg.416) Tooth-picking In the above and other Hadiths, we are thought to pick the teeth after meals. In addition to causing decay, leaving food unpicked from the teeth also creates an odour which offends others. (See: Faydul Qadir, hadith: 3672) The teeth are usually picked: a) with the tongue, b) with a finger, c) with an object like the toothpick/dental floss/waterpik etc. However, we are advised to not swallow the food particles that are picked with the fingers, toothpicks or other foreign objects. This is not binding [i.e, not haram], but is indeed advisable. See the Hadith below: Sayyiduna Abu Hurayrah (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘…Whoever eats and removes the [left over] food from between his teeth with his finger [or any foreign object, like a toothpick] should spit it out. What he removes [from the teeth] with his tongue, he may swallow. Whoever abides by this does well, and who does not, will not be sinful.’ (Sunan Abi Dawud, Hadith: 36, Sunan Ibn Majah, Hadith: 337 and Sunan Darimi, Hadith: 689 and 2132) Imams Hakim and Dhahabi (rahimahumallah) have declared this Hadith authentic (sahih). (Mustadrak Hakim, vol. 4 pg. 137. Also see: Sahih Ibn Hibban; Al-Ihsan, Hadith: 1410) The reason for spitting what is removed with a foreign object is due to the possibility of it having blood on it. [The consumption of blood is unlawful]. (Badhlul Majhud, vol.1 pg.23) The above should be done with the intention of following the noble teachings of our Beloved Nabi (sallallahu’alayhi wasallam). Every sunnah is filled with immense barakah and benefits. Let’s abide by this, and add to the number of sunnats that we practice upon. almiftah

Part Thirteen Du‘aa before the Battle of Uhud Ishaaq bin Sa’d (rahimahullah), the son of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following from his father: On the day of Uhud, Hazrat ‘Abdullah bin Jahsh (radhiyallahu ‘anhu) said to Hazrat Sa’d (radhiyallahu ‘anhu), “Why don’t you come so that we may make du‘aa together?” They thus secluded themselves in a corner and Hazrat Sa’d (radhiyallahu ‘anhu) began to make du‘aa. He said, “O Rabb! When the enemy meet us later, make me encounter one of the enemy who is extremely mighty and very determined, I will fight him and he will fight me. Then bless me to overpower him so that I may kill him and take his equipment as spoils of war.” Hazrat ‘Abdullah bin Jahsh (radhiyallahu ‘anhu) said Ameen to this du‘aa. Thereafter, Hazrat ‘Abdullah bin Jahsh (radhiyallahu ‘anhu) said, “O Allah! Make me meet an enemy later who is extremely mighty and very determined, I will fight him and he will fight me. Then, he will seize me and cut off my nose and my ears. When I meet you on the Day of Qiyaamah, you will ask me, ‘O ‘Abdullah! For what cause were your ears and nose cut?’ I will reply, ‘They were cut for your sake and for the sake of your Rasul (sallallahu ‘alaihi wasallam)!’ You will then reply, ‘You have spoken the truth.’” Hazrat Sa’d (radhiyallahu ‘anhu) mentioned, “The du‘aa of Hazrat ‘Abdullah bin Jahsh (radhiyallahu ‘anhu) was better than my du‘aa. I saw him at the end of the day and found his nose and ears cut and threaded together.” (Siyar A’laam min Nubalaa 3/70) Source: Whatisislam.co.za