ummtaalib

The Superiority of Rasulullah (sallallahu ‘alaihi wasallam) When Allah made the Prophets enter into a covenant: (saying) “If I give you a book and wisdom, then comes to you a messenger verifying what is with you, you shall have to believe in him, and you shall have to support him.” He said, “Do you affirm and accept my covenant in this respect?” They said, “We affirm.” He said, “Then, bear witness, and I am with you among the witnesses.” (Surah Aal ‘Imraan v:81) Allah Ta‘ala addressed all the Ambiyaa (‘alaihimus salaam) and took a pledge from them that they would believe in and assist Nabi Muhammad (sallallahu ‘alaihi wasallam) if he had to come during their lifetime. Also, they were to teach their followers of his coming and invoke them to follow him if they found themselves in his era. The superiority of Rasulullah (sallallahu ‘alaihi wasallam) over all the other Ambiyaa (‘alaihimus salaam) is evident in this verse. Being the greatest Nabi, his Deen, Kitaab and Sunnah are also the greatest and have abrogated all other Deens. Hence, no Muslim should ever consider seeking guidance of any nature from another Deen or divine scripture, even if it be the Deen or divine scripture of the Ahlul Kitaab (Jews and Christians). It is for this very reason that Rasulullah (sallallahu ‘alaihi wasallam) once mentioned to ‘Umar (radhiyallahu ‘anhu) that if Nabi Moosa (‘alaihis salaam) were among them, even he would have to follow the Deen of Rasulullah (sallallahu ‘alaihi wasallam). (Musnad Ahmad #14631)

Begging from Allah Ta’ala Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Du‘aa is a request and begging. How many of us actually make du‘aa in this manner, especially in the du‘aa after salaah. Our du‘aa is a mere repetition of words. Looking at the present conditions we are facing, I suggest that we get together as a family and make a collective du‘aa. In this way, one will be making du‘aa and the others saying aameen. The possibility of acceptance is far greater. Through this there is the benefit of feeling the presence of Allah Ta‘ala. Apart from that, you have passed on a great gift to your children; they will feel that our father has not left us as yateem (orphan). He has given us the gift of communication with Allah Ta‘ala. As a result they will feel strong and healthy and will be saved from depression. Ihyaauddeen.co.za

Wa'alaykumus salaam waramatullah Jazaakallaahu khayran for this lovely du'a...is it available in a non PDF document?

The Sīrah - A Beacon Light for All By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The noble and graceful character of Rasūlullāh sallallāhu ‘alayhi wasallam is in total conformity to all the natural needs of man. His perfect human nature, sublimity of character, long suffering and forgiveness, magnanimity and grace, valour, benevolence, trust in Allāh ta‘ālā, modesty, honesty, humility, purity of heart, self-denial and forbearance, devotion and piety, fear of Allāh ta‘ālā, mercy, compassion and generosity, in all he is a perfect and beautiful example and a complete code of life for everyone. For rulers and heads of states, the life of the chief and king of the Arabs holds a perfect example. For the poverty stricken, the life of the one in whose house the fire was not lit for two months holds an example. For the liberators, the life of the liberator of Makkah holds a beautiful example, who forgave even his bitterest enemies. For those who have turned their backs on this world, the life of the lone worshipper in the solitude of the cave of Hirā is an example. For the labourers, the one who laboured strenuously in the digging of the trench is an example. The orphans can find solace if they look at the orphan of Āminah. The businessmen may inculcate honesty and piety within them, by looking at the life of the one who handled business in Syria. For the imām and judges, the great imām and judge of Al-Masjid An-Nabawī, who pronounced justice, without distinguishing between strong and weak is a worthwhile lesson. In a nutshell, there remains no facet of life which has not been covered by the noble life of Rasūlullāh sallallāhu ‘alayhi wasallam and in which there is not a beautiful example to follow. We must all study this great life which is a beacon light for every human, and imitate this greatest personality in every mode of our lives. May Allāh ta‘ālā enlighten our hearts with the love of His Rasūl sallallāhu ‘alayhi wasallam. Āmīn. (Extracted from ‘The Perfect Example’ published by the Islāmic Da‘wah Academy)

Rabi’ul Awwal 1439 Allah Taála declares, “There certainly is an example in Allah’s Messenger for he who fears Allah and the last day and remembers Allah abundantly.” (Surah Al-Ahzab, verse:21) Rasulullah Sallallahu álaihi wasallam said: “He who holds firm to my sunnah when corruption is rampant in my Ummah will attain the reward of a hundred martyrs.” (Al-Bayhaqi) Sayyiduna Anas radhiallahu ánhu reports that Rasulullah Sallallahu álaihi wasallam affectionately advised him: “Whoever cherishes my Sunnah, indeed cherishes me and whoever loves me will be with me in Jannah.” (Sunan Tirmizhi) Sentimental events The above and other such verses and Ahadith are frequently heard and recited during the month of Rabi’ul-Awwal, the month in which the birth and demise of Rasulullah Sallallahu álaihi wasallam occurred. Huge gatherings are held, sentiments are elevated and hearts become soft upon hearing the details of these events. Resolutions of adhering to the Sunnah are made, and love for Rasulullah Sallallahu álaihi wasallam is increased. As Muslims, we believe that every Sunnah of our beloved Prophet Sallallahu álaihi wasallam is filled with Noor (divine light) and blessing of Allah Ta’ala. Therefore, the illustrious Sahabah Radhiyallahum and Muhaddithun (Scholars of Hadith) took great pains in preserving the noble Ahadith and Sunnah of Rasulullah Sallallahu álaihi wasallam. Through their sacrifices Allah Ta’ala has facilitated a huge amount of literature in which the sacred hadith is preserved up to this day so that it can be adopted even by the Ummati (follower) of the 15th century of Islam. One who discards the Sunnah is warned severely by Rasulullah Sallallahu álaihi wasallam with the words: “I curse him, Allah curses him and so does every Prophet of Allah.” (Mustadrak Hakim) This clearly highlights the cause of most of the social mishaps prevalent in the Muslim community today. How can the blessing and mercy of Allah be found in that home whose inhabitants abandon the Sunnah of Rasulullah Sallallahu álaihi wasallam? Rabi’ul-Awwal has dawned once again. During this month, there were many who took such resolutions and stuck by them thereby attaining the virtues promised by Allah and his Messenger Sallallahu álaihi wasallam as well as the success of both the worlds. There is no certainty as to how many more Rabi’ul-Awwals we will witness. Hence let not the procrastination of shaytan dominate us. Let’s make an effort and also seek the assistance of Allah sincerely for the strength to adopt every Sunnah of our beloved Master Sallallahu álaihi wasallam before it is too late. Comprehensiveness of the sunnah The Sunnah of Rasulullah Sallallahu álaihi wasallam is not restricted to acts or places of worship only. Instead, it is comprehensive and covers all aspects and situations of life such as ones social and moral conduct, business dealings, one’s dressing etc. It also applies to all places whether the Masjid, business place, the home or even while one is on journey. In every situation, one should draw guidance from the lifestyle of Rasulullah Sallallahu álaihi wasallam thereby turning habits into acts of worship. Not seasonal The study of the seerah lifestyle of Nabi Sallallahu ‘alaihi wasallam is not only for Rabi’ul Awwal, rather it should be done throughout the year. Every Muslim should endeavour to study the complete seerah at least once in his or her lifetime. al-miftah.com Jamiatul Ulama (KZN) Council of Muslim Theologians

PRACTICAL POINTS FOR A HAPPY MARRIAGE? Question: I have been married for 3 years now. My wife has very harsh tongue. How can I deal with this? Please also provide practical things which I can implement to increase our bond of love. How can I be more kind to her? I have seen many marriages crumble and I definitely do not want to go the same way. I still love her very much. Please help me urgently. May Allah reward you all and make he make all your aspirations into realities. Ameen Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. You requested for advise on practical things to do in the marriage to increase the bond of love. Alhamdulillah, you have understood the objective of marriage being love and compassion as also understood from the following verse. Allah Ta’āla says, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ [الروم: 21] And among His Signs is this that He created for you mates from among yourselves that ye may dwell in tranquillity with them and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. Allah Ta’āla describes the husband and wife as a garment for one another in the following verse; هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ [ البقرة:187] Your wives are garments for you and you are garments for your wives. Garments are multi-purpose they cover the body, keep the body cool in summer and provide warmth in the summer. Likewise, they are a source of beauty and chastity. If one does not look after his garments, he does not iron them and wash the stains, the garments will no longer serve the purpose of beauty, protection and warmth. We have to also accept the fact that no two humans can make a perfect match. The attitude of zero defect is not possible nor practical. Total compatibility is almost impossible. They will always be situations wherein either one of you will have to compromise. The husband and wife have to bond with one another psychologically, physically and spiritually. How can one overcome the challenges of one’s spouse and maintain harmony in one’s marriage? The following points may be useful; · Fear Allah with how you deal with women. Verily you have taken them under your wing through the permission of Allah. It is through the procedure of nikah so fear Allah with how you treat your women. Live with her in kindness, goodness, fairness in good and bad times. · Respect each other. As long as there is mutual respect and a concerted effort to help out each other – the marriage will have an optimal chance for success and happiness. · Be compassionate and tolerant. Tolerance is one of the key factors in sustaining one’s marriage. Be kind, gentle, and loving in all matters. Sacrifice your happiness for one’s spouse. Never demand one’s rights. Remember the Hadith, "A believer must not hate (his wife) believing woman; if he dislikes one of her characteristics he will be pleased with another". (Muslim) · Learn how to speak to each other. Many arguments in couples stem from poorly worded requests or statements. Simply rephrasing your words can turn an adversarial situation into a cooperative one. Be a good listener. · Deal with arguments with wisdom. When you fight back, you are only adding fuel to the fire. Watch how sweetly an argument will end when you just say sincerely, "Look, I'm sorry." Learn to say I am sorry. Arguments between the husband and wife should be sorted out in an amicable, responsible and mature manner. Expect, accept, and overlook her shortcomings. · Trust Both husband and wife should trust each other in every regard. This trust should be present in every matter of life, whether it is reaching some decision, protection of property, honour or any kind. When this trust is present between the two, on the basis of it they both can overcome any situation and enjoy a long and healthy relationship. A husband should expect and respect her jealously. · Compliment each other. One of the major reasons why the marriages of today fail is the fact that the partners fail to complement each other and appreciate each other for all the good things they have. When the process of complimenting each other stops, the ultimate result is the flaws and ills surfacing which consequently lead to an unhealthy relationship, therefore, both husband and wife should and must complement each other. Praise each other for small things that you like, cooking, dress, beauty, (Be genuine in your praise, make sure you mean what you say) · Anger management. Anger is natural however one should try to control it to the best of one’s ability. Never be emotionally, mentally, or physically abusive to your spouse. Always have the following hadith in mind; “I guarantee a house in Jannah for one who gives up arguing, even if he is in the right(Abu Dawood)[ii] · Comfort her. Rasulullah Sallallahu Alayhi Wasallam set the example for us in an incident when Hazrat Safiyyah Radhiallahu Anha was crying because, as she said, he had put her on a slow camel. He wiped her tears, comforted her, and brought her the camel.[iii] This is another feature a marriage must have. Each spouse has to be there for the other in the good and bad times. Be gentle with one another. The wife should find comfort and solace in the husband and the husband should find warmth and love in his wife. · Know each other’s feelings. Rasulullah Sallallahu Alaihi Wasallam told Hazrat Aisha Radhiallahu Anha: "I know well when you are pleased or angry with me. Aisha replied: How you know that? He said: When you are pleased with me you swear by saying "By the lord of Mohammad" but when you are angry you swear by saying "By the lord of Ibrahim". She said: You are right; I don’t mention your name.” (Bukhari)[iv] When your spouse is down or upset, be there to console her. Sit with your spouse, speak with your spouse, listen to your spouse. Try and make your spouse smile. If the husband is always conscious of his wife’s feelings, and the wife is always conscious of the husband’s feelings, then this will assist greatly in keeping the ‘flicker’ alight. · Respect her family. A wife would appreciate her husband having good relations with her family. Compliment your in laws in her presence. This will bring added love and harmony. · Exchange gifts. Rasulullah Sallallahu Alaihi Wasallam said, Give gifts and you will love one another. (Tirmidhi)[v] Surprising one’s partner with gifts brings joy and elation to its maximum. This will keep the flame of love burning. When there is a reciprocal relationship, the marriage climbs heights. · Dress up for each other. One should try to adorn for the spouse to the best of one’s ability. It incites the inner feelings of one’s partner. Just like the husband wants his wife to look appealing and alluring, she also wants her husband to dress up for her. Hazrat Abdullah ibn Abbas Radhiallahu Anhu said: “I love to adorn myself and smarten up for my wife just as I desire her to adorn herself for me, for Allah Ta’āla says, ‘And [women] have rights similar to those that [men have over them which should be fulfilled] with kindness’ (Surah Al Baqarah, Verse: 228)”. [vi] Rasulullah Sallallahu Alaihi Wasallam would always start with Miswak when returning home. (Abu Dawood)[vii]. This emphasises the importance on keeping oneself in a pleasing state when going to one spouse. · Use perfumes. Perfumes and fragrances enhances the mood. This leads to more affection and fondness between the couple. Rasulullah Sallallahu Alaihi Wasallam had immense love for perfumes to such an extent he would never refuse it.[viii] · Have nicknames for each other. Call your wife by the most beloved names to her, names she loves to hear. Rasulullah Sallallahu Alaihi Wasallam would call Hazrat Aisha Radhiallahu Anha ‘Humairā’’. (Ibn Majah)[ix] · Smile and glance at her with love. Smile! Smiling is sadaqah.[x] Meet your wife with a smile when you home from work. A smile automatically enhances one’s facial beauty. Feelings between the spouses cannot be exchanged through fulfilling formal obligations or through exchanging words of love only. Rather, many of them can be exchanged through non-verbal signs such as facial expressions, tone of voice and the glances of the eyes. All these are means of emotional and psychological satisfaction. · Offer her a morsel of food. Rasulullah Sallallahu Alaihi Wasallam said "You will be rewarded for whatever you spend for Allah's sake even if it were a morsel which you put in your wife's mouth.(Bukhari)[xi] In order to maintain a high vigour of love and compassion, try to do small things such as inserting a morsel in one’s spouse. Such acts have a huge psychological impact on the mind of the spouse. · Be gentle. Actions such as opening the door for one’s wife and lifting groceries go a long way in instilling added spark to the marriage. The wife can sense her spouses love from such actions. Consider the following hadith; “The most complete believers are those who have the best character and the best of you are those who are the best to their wives” (Tirmidhi). [xii] · Play games. Playing games with one’s spouse ignites love even more. A couple that plays together, stays together. Consider the following incident; Hazrat Aishah Radhiallahu ‘Anha says, ‘I was once on a journey with Rasulullah Sallallahu Alaihi Wasallam and had a race with him. I outran Rasulullah Sallallahu Alaihi Wasallam. [After some time] when I gained some weight, I raced him again and he beat me. Rasulullah Sallallahu Alaihi Wasallam said, ‘This [win] is in exchange of that [defeat]’ (Abu Dawood). [xiii] · Joke with each other A man generally like and more inclined to women who are light-hearted and have a sense of humour. Be humorous with her when she made a mistake in the kitchen, like putting too much salt or burnt her baking. Laughter is the best medicine for a long lasting and blissful marriage. Take out time just to sit with her and enjoy a light hearted discussion. · Kiss her often. Rasulullah Sallallahu Alaihi Wasallam would kiss his wife regularly. Even when Rasulullah Sallalahu Alaihi Wasallam would be fasting, he would kiss his wife. (Ibn Majah)[xiv] Compliment your spouse often with kisses. When exiting the house, make it habit you leave by coming into contact with your spouse. When returning home, along with saying salām to her, show that you have missed her dearly. · Use same utensils Hazrat Aisha Radhiallahu Anha would drink from a cup. Rasulullah Sallallahu Alaihi Wasallam would take this cup and search for the place where the lips of his beloved wife made contact. Upon finding the place where his wife drank from the cup, he would put his lips on the very same place so that his lips have touched the place where her lips touched. (Nasai)[xv] Treat your wife like she is the most precious pearl therefore use the same utensils whist eating to enhance the relationship between the couple. · Laying one wife’s lap. Hazrat Aisha Radhiallahu Anha mentioned that Rasulullah Sallallahu Alaihi Wasallam used to lean on my lap and recite Qur'an whilst she was in menses. [xvi] Simple actions like laying on one’s wife’s lap actually reflects one’s true affections for the spouse. · Have quality time together. Generally, couples after having children do not spend quality time together. The husband sometimes feels frustrated however he does not open up regarding this. Once in a while it would be apt if the children are left with the grandparents which will make way for the couple to have quality time together. Plan a Surprise activity that your spouse likes. This will bring happiness and joy beyond words. · Helping in household chores. If the couple help each other in day to day activities, it will make one appreciate the other. Likewise, one should try his best not to demand his spouse to do things too much. Whatever one can do himself, he should do. We need to be considerate of the spouse. The wife works tirelessly all day. Rasulullah Sallalahu Alaihi Wasallam would clean and help at home. He would see to his needs himself rather than demanding his wife. He would clean and see to his clothing himself. · Turn to Allah Constantly recite the following Dua for a prosperous marriage; رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا [الفرقان: 74] “Oh our lord! Grant us in our spouses and our children the joy of our eyes. Moreover, make us an exemplar of goodness for the God-fearing.” And Allah Ta’āla Knows Best Huzaifah Deedat Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. صحيح مسلم-دار احياء التراث العربي (2/ 1091) وحَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى الرَّازِيُّ، حَدَّثَنَا عِيسَى يَعْنِي ابْنَ يُونُسَ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، عَنْ عِمْرَانَ بْنِ أَبِي أَنَسٍ، عَنْ عُمَرَ بْنِ الْحَكَمِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً، إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ» أَوْ قَالَ: «غَيْرَهُ» سنن أبي داود-المكتبة العصرية(4/ 253) [ii] حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ الدِّمَشْقِيُّ أَبُو الْجَمَاهِرِ، قَالَ: حَدَّثَنَا أَبُو كَعْبٍ أَيُّوبُ بْنُ مُحَمَّدٍ السَّعْدِيُّ، قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ حَبِيبٍ الْمُحَارِبِيُّ، عَنْ أَبِي أُمَامَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَإِنْ كَانَ مُحِقًّا، وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ لِمَنْ تَرَكَ الْكَذِبَ وَإِنْ كَانَ مَازِحًا وَبِبَيْتٍ فِي أَعْلَى الْجَنَّةِ لِمَنْ حَسَّنَ خُلُقَهُ» السنن الكبرى للنسائي-موسسة الرسالة (8/ 261) [iii] أخبرنا محمد بن خلف قال: حدثنا آدم قال: حدثنا سليمان بن المغيرة قال: حدثنا ثابت البناني، عن أنس بن مالك قال: كانت صفية مع رسول الله صلى الله عليه وسلم في سفر، وكان ذلك يومها فأبطأت في المسير، فاستقبلها رسول الله صلى الله عليه وسلم وهي تبكي وتقول: «حملتني على بعير بطيء، فجعل رسول الله صلى الله عليه وسلم يمسح بيديه عينيها ويسكتها صحيح البخاري-دار طوق النجاة (7/ 36) [iv] حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنِّي لَأَعْلَمُ إِذَا كُنْتِ عَنِّي رَاضِيَةً، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى» قَالَتْ: فَقُلْتُ: مِنْ أَيْنَ تَعْرِفُ ذَلِكَ؟ فَقَالَ: " أَمَّا إِذَا كُنْتِ عَنِّي رَاضِيَةً، فَإِنَّكِ تَقُولِينَ: لاَ وَرَبِّ مُحَمَّدٍ، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى، قُلْتِ: لاَ وَرَبِّ إِبْرَاهِيمَ " قَالَتْ: قُلْتُ: أَجَلْ وَاللَّهِ يَا رَسُولَ اللَّهِ، مَا أَهْجُرُ إِلَّا اسْمَكَ [v] الأدب المفرد بالتعليقات (ص: 306)- مكتبة المعارف للنشر والتوزيع عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: (تَهادُوا تَحابُوا) صحيح ـ «الإرواء») [ليس في شيء من الكتب الستة] مصنف ابن أبي شيبة-مكتبة الرشد (4/ 196) [vi] حَدَّثَنَا أَبُو بَكْرٍ قَالَ: نا وَكِيعٌ، قَالَ: نا بَشِيرُ بْنُ سَلْمَانَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: " إِنِّي أُحِبُّ أَنْ أَتَزَيَّنَ لِلْمَرْأَةِ، كَمَا أُحِبُّ أَنْ تَتَزَيَّنَ لِي الْمَرْأَةُ، لِأَنَّ اللَّهَ تَعَالَى يَقُولُ: {وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ} [البقرة: 228]، وَمَا أُحِبُّ أَنْ أَسْتَنْظِفَ جَمِيعَ حَقِّي عَلَيْهَا، لِأَنَّ اللَّهَ تَعَالَى يَقُولُ: {وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ} [البقرة: 228] سنن أبي داود-المكتبة العصرية (1/ 13) [vii] حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى الرَّازِيُّ، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، عَنْ مِسْعَرٍ، عَنِ الْمِقْدَامِ بْنِ شُرَيْحٍ، عَنْ أَبِيهِ، قَالَ: قُلْتُ: لِعَائِشَةَ بِأَيِّ شَيْءٍ كَانَ يَبْدَأُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ بَيْتَهُ؟ قَالَتْ: «بِالسِّوَاكِ» صحيح البخاري-دار طوق النجاة (7/ 164) [viii] حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَزْرَةُ بْنُ ثَابِتٍ الأَنْصَارِيُّ، قَالَ: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللَّهِ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ: أَنَّهُ كَانَ لاَ يَرُدُّ الطِّيبَ، وَزَعَمَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ لاَ يَرُدُّ الطِّيبَ» سنن ابن ماجه-دار احياء الكتب العربية (2/ 826) [ix] حَدَّثَنَا عَمَّارُ بْنُ خَالِدٍ الْوَاسِطِيُّ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ غُرَابٍ، عَنْ زُهَيْرِ بْنِ مَرْزُوقٍ، عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ جَدْعَانَ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: يَا رَسُولَ اللَّهِ مَا الشَّيْءُ الَّذِي لَا يَحِلُّ مَنْعُهُ؟ قَالَ: «الْمَاءُ، وَالْمِلْحُ، وَالنَّارُ» ، قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ هَذَا الْمَاءُ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْمِلْحِ وَالنَّارِ؟ قَالَ: «يَا حُمَيْرَاءُ مَنْ أَعْطَى نَارًا، فَكَأَنَّمَا تَصَدَّقَ بِجَمِيعِ مَا أَنْضَجَتْ تِلْكَ النَّارُ، وَمَنْ أَعْطَى مِلْحًا، فَكَأَنَّمَا تَصَدَّقَ بِجَمِيعِ مَا طَيَّبَ ذَلِكَ الْمِلْحُ، وَمَنْ سَقَى مُسْلِمًا شَرْبَةً مِنْ مَاءٍ، حَيْثُ يُوجَدُ الْمَاءُ، فَكَأَنَّمَا أَعْتَقَ رَقَبَةً، وَمَنْ سَقَى مُسْلِمًا شَرْبَةً مِنْ مَاءٍ، حَيْثُ لَا يُوجَدُ الْمَاءُ، فَكَأَنَّمَا أَحْيَاهَا» مسند أحمد ط الرسالة-مؤسسة الرسالة (23/ 161) [x] حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا الْمُنْكَدِرُ بْنُ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ أَبِيهِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " كُلُّ مَعْرُوفٍ صَدَقَةٌ، وَإِنَّ مِنَ الْمَعْرُوفِ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ، وَأَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ أَخِيكَ صحيح البخاري-دار طوق النجاة (1/ 20) [xi] حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، قَالَ: أَخْبَرَنَا [ص:21] شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: حَدَّثَنِي عَامِرُ بْنُ سَعْدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلَّا أُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فَمِ امْرَأَتِكَ» سنن الترمذي ت شاكر-شركة مكتبة البابي الحلبي (5/ 709) [xii] حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ وَأَنَا خَيْرُكُمْ لِأَهْلِي، وَإِذَا مَاتَ صَاحِبُكُمْ فَدَعُوهُ» هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَرُوِيَ هَذَا عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا سنن أبي داود-المكتبة العصرية (3/ 29) [xiii] حَدَّثَنَا أَبُو صَالِحٍ الْأَنْطَاكِيُّ مَحْبُوبُ بْنُ مُوسَى، أَخْبَرَنَا أَبُو إِسْحَاقَ يَعْنِي الْفَزَارِيَّ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، وَعَنْ أَبِي سَلَمَةَ [ص:30]، عَنْ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا، أَنَّهَا كَانَتْ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ قَالَتْ: فَسَابَقْتُهُ فَسَبَقْتُهُ عَلَى رِجْلَيَّ، فَلَمَّا حَمَلْتُ اللَّحْمَ سَابَقْتُهُ فَسَبَقَنِي فَقَالَ: «هَذِهِ بِتِلْكَ السَّبْقَةِ» صحيح البخاري-دار طوق النجاة (3/ 30) [xiv] حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ، قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ح، وحَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: «إِنْ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيُقَبِّلُ بَعْضَ أَزْوَاجِهِ وَهُوَ صَائِمٌ»، ثُمَّ ضَحِكَتْ سنن النسائي-المطبوعات الاسلامية (1/ 149) [xv] أَخْبَرَنَا مُحَمَّدُ بْنُ مَنْصُورٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ مِسْعَرٍ، عَنِ الْمِقْدَامِ بْنِ شُرَيْحٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا تَقُولُ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُنَاوِلُنِي الْإِنَاءَ فَأَشْرَبُ مِنْهُ وَأَنَا حَائِضٌ، ثُمَّ أُعْطِيهِ فَيَتَحَرَّى مَوْضِعَ فَمِي , فَيَضَعُهُ عَلَى فِيهِ» صحيح البخاري-دار طوق النجاة (1/ 67) [xvi] حَدَّثَنَا أَبُو نُعَيْمٍ الفَضْلُ بْنُ دُكَيْنٍ، سَمِعَ زُهَيْرًا، عَنْ مَنْصُورِ بْنِ صَفِيَّةَ، أَنَّ أُمَّهُ، حَدَّثَتْهُ أَنَّ عَائِشَةَ حَدَّثَتْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «كَانَ يَتَّكِئُ فِي حَجْرِي وَأَنَا حَائِضٌ، ثُمَّ يَقْرَأُ القُرْآنَ» http://www.askimam.org/public/question_detail/19600

VIRTUES OF GIVING GHUSL TO THE MAYYIT Question: Mufti sahib, Are there any virtues mentioned in Hadith for giving ghusl to the mayyit? Answer: In the Name of Allaah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A person is to be honored while he is alive and also when he passes away. One of the ways of honoring him upon his demise is giving him a final bath. The final bath is a right of the deceased upon the Muslim community. To give ghusl to the deceased is fardh kifaayah, i.e. if there is no body in the community to honor the deceased with a ghusl, the entire community will be sinful. People that render the service of giving ghusl to the deceased are actually serving the entire community by fulfilling the obligation on their behalf. There are many virtues enumerated in the Ahaadith for giving ghusl to the deceased. Consider the following Ahaadith: عن علي، قال: قال رسول الله - صلى الله عليه وسلم -: "من غسل ميتا وكفنه وحنطه وحمله، وصلى عليه، ولم يفش عليه ما رأى، خرج من خطيئته مثل يوم ولدته أمه[ii] Sayyiduna ‘Ali (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, shrouds him, embalms him, carries him and offers the funeral prayer for him, and does not disclose what he has seen, he will emerge from his sins as on the day his mother bore him.” (Ibn Maajah 1462) عن معاوية بن حديج قال: وكانت له صحبة قال: " من غسل ميتا وكفنه وتبعه وولي جثته رجع مغفورا له[iii] Sayyiduna Mu’aawiyah ibn Khadeej (Radhiyallaahu ‘anh) narrates that the Prophet (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, shrouds him, follows him (to janaazah) and helps in burying the corpse, he returns forgiven.” (Ahmad 27258) عن عائشة، قالت: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فأدى فيه الأمانة، ولم يفش عليه ما يكون منه عند ذلك، خرج من ذنوبه كيوم ولدته أمه» ، قال: «ليله أقربكم منه إن كان يعلم، فإن كان لا يعلم فمن ترون أن عنده حظا من ورع وأمانة[iv]» Sayyida ‘Aishah (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, and he fulfills the trust and does not expose any defect, he will emerge from his sins as on the day his mother bore him.” (Ahmad 24881) سمعت أبا رافع، يقول: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين كبيرة[v] Sayyiduna Abu Raafi’ (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, forty of his major sins will be forgiven. (Mu’jamul Kabeer 929) عن أبي أمامة، عن النبي صلى الله عليه وسلم قال: «من غسل ميتا، فستره ستره الله من الذنوب، ومن كفنه كساه الله من السندس[vi]» Sayyiduna Abu Umaamah (Radhiyallaahu ‘anh) narrates that the Prophet (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, Allaah Ta’aala will conceal his sins. Whoever shrouds him (the deceased), Allaah Ta’aala will adorn him with fine silk.” (Mu’jamul Kabeer 8077) أبي أمامة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فكتم عليه طهره الله من ذنوبه، فإن كفنه كساه الله من السندس[vii]» Sayyiduna Abu Umaamah (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, Allaah Ta’aala will cleanse him of his sins. Whoever shrouds him (the deceased), Allaah Ta’aala will adorn him with fine silk.” (Mu’jamul Kabeer 8078) عن أبي رافع، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين مرة، ومن كفن ميتا كساه الله[viii]. هذا حديث صحيح على شرط مسلم، ولم يخرجاه من السندس، وإستبرق الجنة Sayyiduna Abu Raafi’ (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, he will be forgiven forty times. Whoever shrouds a deceased, Allaah Ta’aala will adorn him with fine silk and heavenly brocade.” (Mustadrak 1307) The Darul Iftaa urges members of the community, males and females, to learn how to give ghusl to the deceased and assist in fulfilling a community obligation and also earn great rewards. Mufti Ebrahim Desai. الكسب (ص: 72) وكذا غسل الميت والصلاة عليه والدفن فذلك فرض كفاية إذا قام به البعض سقط عن الباقين المبسوط للسرخسي (30/ 263) كذا غسل الميت والصلاة عليه والدفن كل ذلك فرض كفاية إذا قام به البعض سقط عن الباقين، وإن امتنعوا من ذلك حتى ضاع ميت بين قوم مع علمهم بحاله كانوا مشتركين في المأثم السعاية في كشف ما في شرح الوقاية (ص: 279) ان الظاهر من الادلة ان غسل الميت فرض كفاية اذا قام به البعض سقط عن الكل كذا في الغنية [ii] سنن ابن ماجه ت الأرنؤوط (2/ 447) 1462 - حدثنا علي بن محمد، حدثنا عبد الرحمن المحاربي، حدثنا عباد ابن كثير، عن عمرو بن خالد، عن حبيب بن أبي ثابت، عن عاصم بن ضمرة عن علي، قال: قال رسول الله - صلى الله عليه وسلم -: "من غسل ميتا وكفنه وحنطه وحمله، وصلى عليه، ولم يفش عليه ما رأى، خرج من خطيئته مثل يوم ولدته أمه" قال المحقق: إسناده واه، عمرو بن خالد -وهو أبو خالد القرشي- متروك، وعباد بن كثير -وهو البصري- متروك أيضا. وأخرجه ابن حبان في "المجروحين" في ترجمة عباد بن كثير 2/ 169، وابن عدي في "الكامل" 5/ 1777، والخطيب في "تاريخ بغداد" 8/ 456، وابن الجوزي في "العلل المتناهية" 2/ 897 من طريق عبد الرحمن بن محمد المحاربي، بهذا الإسناد. وفي الباب عن عائشة بنحو لفظ حديث علي، أخرجه أحمد في "المسند" (24881)، وسنده ضعيف. وعن أبي رافع مولى النبي - صلى الله عليه وسلم - عن النبي - صلى الله عليه وسلم - قال: "من غسل مسلما فكتم عليه، غفر الله له أربعين مرة"، أخرجه الطبراني في "الكبير" (929)، والحاكم 1/ 354، والبيهقي 3/ 395، وفيه عند الطبراني "أربعين كبيرة". وقوى إسناده الحافظ ابن حجر في "الدراية" 1/ 230، وهو كما قال. [iii] مسند أحمد ط الرسالة (45/ 231) 27258 – حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، عن صالح أبي حجير، عن معاوية بن حديج قال: وكانت له صحبة قال: " من غسل ميتا وكفنه وتبعه وولي جثته رجع مغفورا له "، قال أبو عبد الرحمن: قال أبي: ليس بمرفوع [iv] مسند أحمد مخرجا (41/ 374) 24881 - حدثنا أحمد بن عبد الملك، قال: حدثنا سلام بن أبي مطيع، عن جابر بن يزيد الجعفي، عن عامر، عن يحيى بن الجزار، عن عائشة، قالت: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فأدى فيه الأمانة، ولم يفش عليه ما يكون منه عند ذلك، خرج من ذنوبه كيوم ولدته أمه» ، قال: «ليله أقربكم منه إن كان يعلم، فإن كان لا يعلم فمن ترون أن عنده حظا من ورع وأمانة» [v] المعجم الكبير للطبراني (1/ 315) 929 - حدثنا هارون بن ملول البصري، ثنا عبد الله بن يزيد المقرئ، ثنا سعيد بن أبي أيوب، عن شرحبيل بن شريك، عن علي بن رباح، قال: سمعت أبا رافع، يقول: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين كبيرة. [vi] المعجم الكبير للطبراني (8/ 281) 8077 - حدثنا أحمد بن سهل بن أيوب الأهوازي، ثنا عبد الملك بن مروان الحذاء، ثنا سليم بن أخضر، ثنا سعير بن الخمس، عن أبي غالب، عن أبي أمامة، عن النبي صلى الله عليه وسلم قال: «من غسل ميتا، فستره ستره الله من الذنوب، ومن كفنه كساه الله من السندس» [vii] المعجم الكبير للطبراني (8/ 281) 8078 - حدثنا عبد الله بن أحمد بن حنبل، حدثني أبو الربيع الزهراني، ثنا معتمر بن سليمان، عن أبي عبد الله الشامي، عن أبي غالب، عن أبي أمامة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فكتم عليه طهره الله من ذنوبه، فإن كفنه كساه الله من السندس» [viii] المستدرك على الصحيحين للحاكم (1/ 505) 1307 - أخبرنا بكر بن محمد الصيرفي، بمرو، ثنا عبد الصمد بن الفضل، ثنا عبد الله بن يزيد المقرئ، ثنا سعيد بن أبي أيوب، عن شرحبيل بن شريك المعافري، عن علي بن رباح اللخمي، عن أبي رافع، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين مرة، ومن كفن ميتا كساه الله من السندس، وإستبرق الجنة. هذا حديث صحيح على شرط مسلم، ولم يخرجاه "

Nikaah in accordance to the Sunnah Q: I am soon to be married, insha-Allah. I want to know how to perform the wedding in accordance to the sunnah. What is the sunnah mahr and the amount in South African Rands? What is the Shar'ee status of having a wedding and calling people? When is the sunnat time for having the walimah? Does khalwah (in referance to the walimah) refer to seclusion only or does one have to have intercourse? A: The nikaah which earns the greatest amount of blessings in the sight of Allah Ta’ala is the nikaah which is closest to the sunnah. Hereunder are a few important aspects that one should adhere to in order for the nikaah to conform to the sunnah: 1. It is sunnah to perform the nikaah in the musjid and it is preferable that the nikaah be performed on the Day of Jumu’ah. 2. The nikaah should be kept as simple as possible, as it is known that simplicity is the spirit of the sunnah. 3. The walimah should be conducted with simplicity. Nabi (Sallallahu Alayhi Wasallam) said: إن أعظم النكاح بركة أيسره مؤنة (شعب الإيمان للبيهقي 5/254) “The nikaah that earns the most blessing is that nikaah wherein the least expenses are incurred.” 4. The nikaah and walimah should be free of show and ostentation. 5. It is not compulsory for one to invite many people. If a person invites a few people to his home and feeds them with the intention of walimah, the sunnah of walimah will be fulfilled. 6. The poor should also be invited for the walimah. Rasulullah (Sallallahu Alayhi Wasallam) has said: شر الطعام طعام الوليمة يدعى لها الاغنياء ويترك الفقراء ، متفق عليه (مشكوٰة المصابيح ص278) “The worst food (void of blessings) is the food of that walimah to which the rich are invited and the poor are excluded.” 7. It is best and closest to the sunnah that the walimah be held at one’s home and not in a hall, as it is witnessed that many wrongs take place at hall functions. However, if for some reason one conducts the walimah in a hall, one should ensure that no law of Allah Ta’ala is violated (e.g. allowing the salaah to become qadha, intermingling of sexes, taking loans on interest, photography, music, etc.). 8. At the time of exchanging gifts, one should ensure that it is not done for show and that the spirit of the sunnah is not compromised. 9. Emulating the ways of the kuffaar should be abandoned under all circumstances. 10. As far as the sunnah mahr is concerned, one should pay mahr-e-mithal to the girl. mahr-e-mithal refers to the amount of mahr that the women of her father's family to whom she is equal generally receive at the time of their nikaah (i.e. the women of her father's family who she resembles in age, beauty, town, being a virgin or widow, etc). However if any amount less than the mahr-e-mithal is proposed by the boy, and the girl and her family (guardian) accept the amount and are pleased to waive their right, then it will be permissible. Accordingly, if the boy wishes to give the mahr-e-faatimi and it is equal to the mahr-e-mithal or more, then it is permissible. However, if the mahr-e-faatimi is less than the mahr-e-mithal and the girl and her family (guardian) accept the amount and are pleased to waive their right, then it will be permissible. The Hadith teaches us that the mahr should not be an exorbitant amount. Hence, if one gives an exorbitant amount more than the mahr-e-mithal, it will not be in keeping to the sunnah. 11. The wedding ceremony conducted by the girls’ party is not established from the sunnah and hence should be omitted. 12. Walimah is a Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) which takes place after the nikaah is consummated. The sunnah of walimah remains till the third day of the nikaah. The boy’s party will host the entire walimah. The custom prevalent nowadays where the expenses of the walimah are shared between the boys and girls party opposes the sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and hence should be omitted. قال رسول الله صلى الله عليه وسلم لعبد الرحمن بن عوف رضي الله عنه بارك الله لك أولم ولو بشاة (الترمذي 1/208) It is reported by Hazrat Anas (Radiallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said to Hazrat Abdurrahman ibn Awf (Radiallahu Anhu) after his nikaah, “May Allah Ta’ala give you barakah in your nikaah. Carry out the sunnah of walimah! Even though it may be by slaughtering a sheep (and feeding the people)”. We make du’a to Allah Ta’ala to give us the tawfeeq to emulate the Mubaarak sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in every facet of our lives. Aameen. ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة بعاقد رشيد وشهود عدول والاستدانة له والنظر إليها قبله وكونها دونه سنا وحسبا وعزا ومالا وفوقه خلقا وأدباوورعا وجمالا (الدر المختار 3/8) ( دعي إلى وليمة وثمة لعب أو غناء قعد وأكل ) لو المنكر في المنزل فلو على المائدة لا ينبغي أن يقعد بل يخرج معرضا لقوله تعالى: " فلا تقعد بعد الذكرى مع القوم الظالمين " فإن قدر على المنع فعل وإلا يقدر ( صبر إن لم يكن ممن يقتدى به فإن كان ) مقتدي ( ولم يقدر على المنع خرج ولم يقعد ) لأن فيه شين الدين والمحكي عن الإمام كان قبل أن يصير مقتدى به ( وإن علم أو لا ) باللعب ( لا يحضر أصلا ) سواء كان ممن يقتدى به أو لا لأن حق الدعوة إنما يلزمه بعد الحضور لا قبله ابن كمال قال العلامة الشامي : قوله ( ابن كمال ) لم أره فيه نعم ذكره في الهداية قال ط وفيه نظر والأوضح ما في التبيين حيث قال لأنه لا يلزمه إجابة الدعوة إذا كا هناك منكر اه قلت لكنه لا يفيد وجه الفرق بين ما قبل الحضور وما بعده وساق بعد هذا في التبيين ما رواه ابن ماجه أن عليا رضي الله تعالى عنه قال صنعت طعاما فدعوته رسول الله فجاء فرأى في البيت تصاوير فرجع اه قلت مفاد الحديث أنه يرجع ولو بعد الحضور وأنه لا تلزم الإجابة مع المنكر أصلا تأمل (رد المحتار 6/347-348) ووليمة العرس سنة وفيها مثوبة عظيمة وهي إذا بنى الرجل بامرأته ينبغي أن يدعو الجيران والأقرباء والأصدقاء ويذبح لهم ويصنع لهم طعاما وإذا اتخذ ينبغي لهم أن يجيبوا فإن لم يفعلوا أثموا قال عليه السلام من لم يجب الدعوة فقد عصى الله ورسوله فإن كان صائما أجاب ودعا وإن لم يكن صائما أكل ودعا وإن لم يأكل أثم وجفا كذا في خزانة المفتين ولا بأس بأن يدعو يومئذ من الغد وبعد الغد ثم ينقطع العرس والوليمة كذا في الظهيرية (الفتاوى الهندية 3/422) قال الشامي : باب المهر لما فرغ من بيان ركن النكاح وشرطه شرع في بيان حكمه وهو المهر فإن مهر المثل يجب بالعقد فكان حكما كذا في العناية واعترضه في السعدية بأن المسمى من أحكامه أيضا وأجاب في النهر بأنه إنما خص مهر المثل لأن حكم الشيء هو أثره الثابت به والواجب بالعقد إنما هو مهر المثل ولذا قالوا إنه الموجب الأصلي في باب النكاح وأما المسمى فإنما قام مقامه للتراضي به ثم عرف المهر في العناية بأنه اسم للمال الذي يجب في عقد النكاح على الزوج في مقابلة البضع إما بالنسبة أو بالعقد واعترض بعد شموله للواجب بالوطء بشبهة ومن ثم عرفه بعضهم بأنه اسم لما تستحقه المرأة بعقد النكاح أو الوطء وأجاب في النهر بأن المعروف مهر هو حكم النكاح بالعقد تأمل (رد المحتار 3/ 100) ( أقله عشرة دراهم ) لحديث البيهقي وغيره لا مهر أقل من عشرة دراهم ورواية الأقل تحمل على المعجل ( فضة وزن سبعة ) مثاقيل كما في الزكاة ( مضروبة كانت أو لا) قال الشامي : قوله ( لحديث البيهقي وغيره ) رواه البيهقي بسند ضعيف ورواه ابن أبي حاتم وقال الحافظ ابن حجر إنه بهذا الإسناد حسن كما في فتح القدير في باب الكفاءة قوله ( ورواية الأقل الخ ) أي ما يدل بحسب الظاهر من الأحاديث المروية على جواز التقدير بأقل من عشرة وكلها مضعفة إلا حديث إلتمس ولو خاتما من حديد يجب حملها على أنه المعجل وذلك لأن العادة عندهم تعجيل بعض المهر قبل الدخول حتى ذهب بعض العلماء إلى أنه لا يدخل بها حتى يقدم شيئا لها تمسكا بمنعه عليا أن يدخل بفاطمة رضي الله تعالى عنهما حتى يعطيها شيئا فقال يا رسول الله ليس لي شيء فقال أعطها درعك فأعطاها درعه رواه أبو داود والنسائي ومعلوم أن الصداق كان أربعمائة درهم وهي فضة لكن المختار الجواز قبله لما روت عائشة رضي الله عنها قالت أمرني رسول الله أن أدخل مرأة على زوجها قبل أن يعطيها شيئا رواه أبو داود فيحمل المنع المذكور على الندب أي ندب تقديم شيء إدخالا للمسرة عليها تألفا لقلبها وإذا كان ذلك معهودا وجب حمل ما خالف ما رويناه عليه جمعا بين الأحاديث وهذا وإن قيل إنه خلاف الظاهر في حديث لتمس ولو خاتما من حديد لكن يجب المصير إليه لأنه قال فيه بعده زوجتكها بما معك من القرآن فإن حمل على تعليمه إياها ما معه أو نفى المهر بالكلية عارض كتاب الله تعالى وهو قوله تعالى أن تبتغوا بأموالكم سورة النساء الآية 14 فقيد الأحلال بالابتغاء بالمال فوجب كون الخبر غير مخالف له وإلا لم يقبل لأنه خبر واحد وهو لا ينسخ القطعي في الدلالة وتمام ذلك مبسوط في الفتح (رد المحتار 3/ 101) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

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)