ummtaalib

Which group are you from? Spiritually, in this world and well as the next, there will always only be three kinds of people; The very good ones, the very bad ones and those in between. In Surah Waqiáh, Allah Ta’ala categorizes the population of the hereafter as follows: (1) The forerunners (As-Sabiqoon)- the elite. (2) The people of the right (As-habul Yameen)- the moderate ones. (3) And the people of the left (As-habush shimaal)- the evil people. And in Surah Fatir (ayah:32), Allah Taála groups the inhabitants of the world in three as well: (1) The sinners (2) The Moderate group (3) And those who are foremost in doing good.

Welcome to the forum. I think you mean to say "contentment" instead of "contention"?

Five reasons to sleep with wudu Among the many Sunnats that relate to sleeping, making wudu before going to bed is one that yields much gain. There are many incentives for practicing this sunnah of Rasulullah (sallallahu’alayhi wasallam). Here under are a few of the incentives for one who sleeps with wudu: 1. The du’a of the Angels. Sayyiduna Ibn ‘Abbas (radiyallahu ’anhumu) reported that Nabi (sallallahu ‘alayhi wasallam) said: ‘Purify these bodies and Allah will purify you, for any slave who goes to sleep in a state of purity has an Angel that spends the night with him. Every time he turns over, [the Angel] says, ‘O Allah! Forgive Your slave, for he went to bed in a state of purity.’ (Al-Mu’jamul Awsat of Tabarani, Hadith: 5087) ‘Allamahs: Mundhiri and Dimyati (rahimahumallah) have declared the chain as good (Jayyid). 2. The soul will make sajdah under the ‘Arsh (Throne) of Allah Ta’ala. Sayyiduna Abud Darda (radiyallahu ’anhu) has said: ‘When a person sleeps, his soul (ruh) rises to the throne (‘Arsh) of Allah. If he slept with wudu, the soul is permitted to make sajdah (by the ‘Arsh of Allah). If he slept in the state of impurity, permission for sajdah is refused.’ (Kitabuz Zud of Ibnul Mubarak, Hadith: 1245. Also see: Fathul Bari, Hadith: 1149) 3. The reward of engaging in salah and dhikr the entire night. Imam Abu Murayah Al ‘Ijli (rahimahullah) said: ‘Whoever retires to bed in the state of wudu and falls off to sleep while engaging in the dhikr of Allah Ta’ala, his bed will be regarded as a Masjid. He will receive the reward of being in salah and dhikr until he awakens.’ The narration is suitable to quote as reported. (Musannaf ‘Abdur Razzaq, Hadith: 19837 and Fathul Bari, Hadith: 6311) 4. Be raised on the day of Qiyamah with Wudu The ‘Ulama state that one of the primary reasons for sleeping with wudu is to prepare for death: Sayyiduna Ibn ‘Abbas (radiyallahu’anhuma) advised: ‘Ensure that you spend the nights in wudu, for the souls will be raised in the condition [of purity] that they were taken in.’ (Musannaf ‘Abdur Razzaq, see Fathul Bari, Hadith: 6312 and ‘Umdatul Qari, Hadith: 247) 5. Protection from nightmares. Hafiz Ibn Hajar (rahimahullah) writes: ‘One who sleeps with wudu will see better dreams.’ (Fathul Bari, Hadith: 6311) Shaykhul Hadith Moulana Muhammad Zakariyya Kandehlawi (rahimahullah) says: ‘One who sleeps with wudu is saved from bad dreams.’ (Taqrir Bukhari 2/78) Lets take advantage of these super benefits of sleeping with wudu. A simple, yet so beneficial deed. In so doing, we won’t lose as we snooze! Al-Miftah

The Wife, an Amaanat - for Husbands to Meditate Written by Administrator We offer husbands a prescription which will ensure happiness in the home – a prescription which is designed to overcome incompatibility between spouses. It is the prescription of the Qur’aan­ the prescription of the Sunnah. Both husband and wife are the makhlooq (creation) of Allah Ta’ala. In His infinite wisdom, Allah Ta’ala has assigned different rights, duties and obligations to the variety of specimens of His makhlooq. Allah Ta’ala has assigned the wife to the care of the husband. She is His makhlooq whom He has placed in the custody of the husband. Allah Ta’ala has awarded custody of the wife to the husband by way of Amaanat (Sacred Trust), not by way of mielkiyyat (ownership). As such, the wife in the custody of her husband and under his jurisdiction is a Sacred Trust. She is the sole property of Allah Ta’ala – and of no one else. THE AMAANAT Normally, the rule of Amaanat is that the Ameen (Trustee) is under compulsory obligation to maintain and guard the Amaanat. He is not permitted to derive any personal benefit or use from or with the Amaanat. However, Allah Ta’ala in His infinite mercy has bestowed to the husband the right to derive comfort, rest, peace and benefit from the Sacred Trust we call The Wife. In the first instance the wife has been brought within the fold of the husband’s custody in the Name of Allah Azza Wa Jala. It is with Allah’s Name that the derivation of Benefit has been made Halaal. This permission to derive benefit from the Sacred Amaanat is the Nikah contract. When the husband accepts the Amaanat of the Wife from Allah Ta’ala, he solemnly pledges to His Khaaliq (Creator) that he will derive the permitted benefit from the Amaanat within the Divine Code prescribed by Allah’s Constitution, viz., the Shariah. When the husband accepts the Amaanat of Allah Azza Wa Jal at the Nikah ceremony, he sincerely, wholeheartedly and solemnly pledges to Allah Ta’ala that he will honour the Pledge and guard the Amaanat in exactly the manner in which Allah Ta’ala has commanded in His Shariah. He pledges to fulfil all the rights of the Amaanat. THE PLEDGE Now since the husband has made this pledge with Allah Ta’ala and taken the wife into his custody in Allah’s Name, he should understand that the slightest abuse of the sacred Trust is an act of great perfidy. Abuse of the Amaanat – failing in the observance of the Huqooq of the wife, verbally abusing her, physically assaulting her, mentally abusing her, leaving her in suspense and causing her any takleef whatsoever, are treacherous acts against the Pledge the husband had given to Allah Ta’ala. It is of imperative importance that the husband understands that Allah Ta’ala has assigned the wife to his custody not only for his sexual pleasure. There are numerous rights and obligations which the divine legalization of this benefit brings in its wake. Many husbands, due to gross ignorance of the requisites of the sacred Pledge by which they accept the Sacred Trust, labour under the massive misconception that they are accepting the Amaanat only for the derivation of the benefit of lawful conjugal relations. It is precisely due to this ignorance and misconception that they do not consider themselves bound by the demands of the Amaanat Pledge. Thus, the slightest annoyance, incompatibility, indifference and indiscretion by the wife culminates in dispute, argument, abuse and impatience with all the misery which daily every married couple suffers. ALLAH’S PROPERTY It is essential that the husband understands that when he deals with his wife, he deals with Allah’s property. Abusing Allah’s property is tantamount to treachery. It is a grave crime, the consequences of which cannot be escaped here in this world, nor in the Aakhirah. The husband has to necessarily reflect and meditate before he submits to his emotional dictates of impatience, and anger. Before he opens his mouth to emit a torrent of abuse or before he lifts his hand or before he acts disgustingly or spitefully, he should briefly meditate and remind himself that he is dealing with the property of Allah Ta’ala whom He has assigned to his custody. Even if the wife fails in the execution of her duties to her husband, he has to understand that in whatever he desires to implement in his endeavour for the acquisition of his lawful rights, he deals with Allah’s property. As such he can only refer to the limits prescribed by the Shariah. He may not trespass one iota beyond those limits. If he does, he comes within the purview of Allah’s Warning: “These are the prescribed limits of Allah. Whoever transgresses these limits, verily, he has committed great oppression on his own soul.” – Qur’aan HER ATTRIBUTES Incompatibility between the spouses, especially in this era when Islamic values and understanding have been eroded – when marriage is no longer regarded as a Pledge with Allah – ­when the aim is merely sexual gratification and when the lifestyle is almost totally in emulation of the libertine cult of the west, then what do you expect? When a man ventures into marriage, he should do so fully understanding the many pitfalls and hazards which accompany his acceptance of the Amaanat. Marriage is never a bed of roses as stupid people believe prior to embarking on this voyage. Someone asked Hadhrat Ali (radhiyallahu anhu) about marriage. He replied: “When you marry, you embark on the ship, and when the child is born, the ship sinks.” Furthermore, Rasulullah (sallallahu alayhi wasallam) has given the husband advance notice of two peculiarities of the wife: (1) She has been created from a crooked rib, and (2) She is Naaqisatul Aql (Deficient in intelligence). These two Allah-given attributes of the wife are the greatest mitigating factors to mellow her indiscretion and tempestuous emotional eruptions. They are in fact tacit commands for the husband to exercise caution and wisdom, and to act with circumspect when he deals with Allah’s Bandi – His Amaanat whom the husband has accepted in Allah’s Name. Her creation from Hadhrat Aadam’s rib and her deficiency in intelligence do not mean that she is stupid. These attributes merely apprize the husband of her natural quality of haste and short sightedness. She naturally blurts out hurtful words and acts with indiscretion. Her thinking process generally comes into operation after the action of her tongue. Now that Allah Ta’ala has already apprized the husband of these inborn traits of the Amaanat. He has assigned to the care of the husband, the latter has to be exceptionally careful when the wife lapses into indiscretion and short sightedness, If the husband develops by meditation the understanding that his wife is Allah’s property and His Amaanat, he will be more careful before he acts to find coolness for his anger and temper in torrents of verbal, physical and mental abuse. Whenever he feels constrained by his temper and other emotional dictates to sully the Amaanat in his care, then it is Waajib for him to ruminate on her being Allah’s property. HIS ABUSE When Allah Azza Wa Jal will question him, the emphasis will be on his abuse of Allah’s property, not on her indiscretion which led her to fail in observing his rights. The husband must understand that he is empowered to display his annoyance and anger, and to institute measures of punishment only in the way commanded by Allah Ta’ala for the goodness and welfare of the wife herself. The husband is not allowed by Allah Ta’ala to neglect the Amaanat by neglecting her moral and spiritual ta’leem and tarbiyat. Thus, the action which he has to implement even at the cost of the wife’s displeasure pertains to only the Law of Allah Ta’ala which places the husband under obligation to display annoyance in certain aspects. But, in the matter of his personal desires, likes and dislikes, it is imperative that the husband exercises the greatest patience and understanding. He will cultivate these virtues once he fully comprehends that he has Allah’s Amaanat in his custody and that he is dealing with Allah’s property, not with his personal property. He will have to answer for the abuse he commits on this Sacred Amaanat. If husbands always meditate on this dimension of the Nikah, i.e. they are dealing with Allah’s Property, Insha’Allah, much of the unhappiness will be prevented. An important and a very beneficial consequence of the husband’s toleration due to his understanding that he has Allah’s Property with him, is that Allah Ta’ala will bestow the wife with taufeeq to correctly discharge her obligations and fulfil the rights of the husband. The bottom line for a successful marriage and happiness is the Shariah and the Sunnah. The Majlis

Sajda-e-shukr Q: Please inform me about sajdah-e-Shukr. Which mazhabs says it is jaaiz and which says it is not? A: According to the hanafi madhab, if a person is blessed with any favour, then out of appreciation and gratitude to Allah Ta'ala, he should perform two rakaats salaah. If he suffices upon making a sajdah (which is called sajda-e-shukr), then according to the preferred view in the hanafi mazhab, it is permissible. However, one should refrain from making sajda-e-shukr after the Farz salaah so that people do not consider this as a sunnah. Sajda-e-shukr is also permissible according to the maaliki, shaafi and hambali mazhab . وسجدة الشكر مستحبة به يفتى لكنها تكره بعد الصلاة لأن الجهلة يعتقدونها سنة أو واجبة وكل مباح يؤدي إليه فمكروه قوله ( وسجدة الشكر ) كان الأولى تأخير الكلام عليها بعد إنهاء الكلام على سجدة التلاوة ط وهي لمن تجددت عنده نعمة ظاهرة أو رزقه الله تعالى مالا أو ولدا أو اندفعت عنه نقمة ونحو ذلك يستحب له أن يسجد لله تعالى شكرا مستقبل القبلة يحمد الله تعالى فيها ويسبحه ثم يكبر فيرفع رأسه كما في سجدة التلاوة سراج قوله ( به يفتى ) هو قولهما وأما عند الإمام فنقل عنه في المحيط أنه قال لا أراها واجبة لأنها لو وجبت لوجب في كل لحظة لأن نعم الله تعالى على عبده متواترة وفيه تكليف ما لا يطاق ونقل في الذخيرة عن محمد عنه أنه كان لا يراها شيئا وتكلم المتقدمون في معناه فقيل لا يراها سنة وقيل شكرا تاما لأن تمامه بصلاة ركعتين كما فعل عليه الصلاة والسلام يوم الفتح وقيل أراد نفي الوجوب وقيل نفي المشروعية وأن فعلها مكروه لا يثاب عليه بل تركه أولى وعزاه في المصفى إلى الأكثرين فإن كان مستند الأكثرين ثبوت الرواية عن الإمام به فذلك وإلا فكل من عبارتيه السابقتين محتمل والأظهر أنها مستحبة كما نص عليه محمد لأنها قد جاء فيها غير ما حديث وفعلها أبو بكر وعمر وعلي فلا يصح الجواب عن فعله بالنسخ كذا في الحلية ملخصا وتمام الكلام فيها وفي الإمداد (رد المحتار 2/119) فتاوى محمودية 7/475 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Pearls of Wisdom: No.54 “Food for the Soul” SUBJECT: ANGER Allah, The Most Exalted, says: “Those who spend (in Allâh's Cause - deeds of charity, alms, etc.) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allâh loves Al-Muhsinoon (the good­ doers).” (Qur’an 3:134) The Messenger of Allah (peace be upon him) is reported to have said; "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger." (Hadith-Sahih Al-Bukhari) Note: Anger is a word, one letter short of Danger! It usually begins with madness and often results in regret. It is an emotion which if controlled, then the results will be positive. On the other hand if uncontrolled, then the outcome would be negative or detrimental. Many things cause one to become angry and it is very easy for us to let go of our tempers and blow into a rage. However we should try to remain as calm as possible and exercise restraint. The Prophet Muhammad (peace be upon him) advises us: “When one of you is angry while standing, let him sit down and if his anger goes away that is good; otherwise let him lie down.” (Hadith Abu Dawud) “A moment of patience, in a moment of anger, saves a thousand moments of regret!” www.eislam.co.za

So remember me in your du'a!

Poem worth remembering, very unfortunate that tempers flare up while fasting!

Translation: “And the scholars have a consensus that a woman shall not be an Imām for men” [Al Istidhkār, volume 2, page 77, Dār Iḥyā Al Turāth Al ‘Arabī] Ibn Qudāmah Al Maqdisī Raḥimahullah (d.620 AH) writes: وَلَا خِلَافَ فِيْ أَنَّهَا لَا تَؤُمُّهُمْ فِي الْفَرَائِضِ Translation: “And there is no difference of opinion that she shall not lead them in the obligatory Ṣalāh” [Al Mughnī, volume 2, page 414, (Cairo: Dārul Ḥadīth, 1995), ed. Muḥammad Sharaf Al Dīn and Muḥammad Al Sayyid] It should be noted that Ibn Qudāmah Al Maqdisī Raḥimahullah (d.620 AH) has made this statement after mentioning the views of Imām Abū Thawr Raḥimahullah (d.240 AH), and Imām Al Muzanī Raḥimahullah (d.264 AH). The great Shafi’ī’ scholar, Ibn Al Qaṭtān Raḥimahullah (d.628 AH) writes: وَاتَّفَقُوْا أَنَّ الْمَرْأَةَ لَا تَؤُمُّ الرِّجَالَ وَهُمْ يَعْلَمُوْنَ أَنَّهَا امْرَأَةٌ وَإِنْ فَعَلُوْا فَصَلَاتُهُمْ فَسَادَةٌ بِإِجْمَاعٍ Translation: “And they have agreed that a woman shall not be an Imām for men when they know that she is a woman, and if they do this, then their Ṣalāh is invalid through consensus” [Al Iqnā’ Fī Masāil Al Ijmā’, volume 1, page 144 (Cairo: Al Fārūq Al Ḥadithiyyah, 2003) ed. Ḥasan ibn Fawzā] ‘Allāmah Ibn Al Hummām Raḥimahullah (d.816 AH) writes وَبِدَلَالَةِ الْإِجْمَاعِ عَلَى عَدْمِ جَوَازِ إِمَامِتِهَا لِلرَّجُلِ Translation: “And through evidence of a consensus upon the impermissibility of her leading the Ṣalāh for men” [Fatḥul Qadīr, volume 1, page 312, (Peishawar: Maktabah Al Ḥaqqāniyyah, n.a)] ‘Allamah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH) writes: وَفِي الْمُجْتَبَى يُتَمَسَّكُ فِي الْمَسْأَلَةِ بِالْإِجْمَاعِ وَالْمُرَادُ بِهِ إِجْمَاعُ الْمُجْتَهِدِيْنَ Translation: “And it is mentioned in Al Mujtabā [of Al Zahidī] that an evidence in the issue [of the impermissibility of women leading a mixed congregation] is consensus, and by consensus it is meant the consensus of the Mujtahid scholars” [Al Bināyah Sharḥul Hidāyah, volume 2, page 392 (Multan: Al Maktabah Al Ḥaqqāniyyah, n.a)] Ibn Ḥajar Al Haytamī Raḥimahullah (d.974 AH) writes: (وَلَا تَصِحُّ قُدْوَةُ رَجُلٍ) أَيْ ذَكَرٍ وَلَوْ صَبِيًّا (وَلَا خُنْثَى) مُشْكِلٌ (بِإِمْرَأَةٍ وَلَا خُنْثَى) مُشْكِلٌ إِجْمَاعًا فِي الرَّجُلِ بِالْمَرْأَةِ Translation: “And the the peforming of Ṣalāh of a man, i.e. a male even if it is a child, and [the peforming of Ṣalāh of] a mixed hermaphrodite, is impermissible behind a woman or a mixed hermaphrodite; by consensus in a man [performing Ṣalāh] behind a woman” [Tuḥfatul Muḥtāj, volume 1, page 289, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 2011) ed. ‘Abdullah Maḥmūd] The great Shafi'ī' scholar, Qāḍī Ṣafad, Muḥammad ibn ‘Abdil Raḥmān Al Dimishqī Al ‘Uthmānī Raḥimahullah (d. post 780 AH) writes: وَلَا تَصِحُّ إِمَامَةُ الْمَرْأَةِ بِالرِّجَالِ فِي الْفَرَائِضِ بِالْإِتِّفَاقِ Translation: “And it is not permissible for a woman to be an Imām for men in the obligatory prayers by agreement [of the scholars]” [Raḥmatul Ummah Fī Ikhtilāf Al A’immah, page 53, Al Maktabah Al Tawfīqiyyah] Sheikh Ẓafar Aḥmad ‘Uthmānī Raḥimahullah (d.1394 AH) writes: وَلَكِنَّ الْمُجْتَهِدِيْنَ اسْتَنْبَطُوْا مِنْهَا بِذَوْقِهِمْ فَسَادَ صَلَاةِ الرِّجَالِ خَلْفَهُنَّ وَأَجْمَعُوْا عَلَى ذَلِكَ Translation: “However, the Mujtahid scholars extracted from this, based upon their methodology, the invalidity of the Salah of the men who perform Salah behind them (women), and they held a consensus over this” [i’lā Al Sunan, volume 4, page 252, (Karachi: Idāratul Qur’ān, 1414 AH)] The authors of Al Mawsū'ah Al Fiqhiyyah Al Kuwaytiyyah write: يُشْتَرَطُ لِإِمَامَةِ الرِّجَالِ أَنْ يَكُوْنَ الْإِمَامُ ذَكَرًا فَلَا تَصِحُّ إِمَامَةُ الْمَرْأَةِ لِلرِّجَالِ وَهَذَا مُتَّفَقٌ عَلَيْهِ بَيْنَ الْفُقَهَاءِ Translation: “To be an Imām for men [in Ṣalāh], it is a condition that the Imām is a man, thus it is impermissible for a woman to be an Imam for men, and this is agreed upon amongst the jurists” [Al Mawsū'ah Al Fiqhiyyah Al Kuwaytiyyah, volume 6, page 204, Wuzāratul Awqāf] It is worth noting that Imām Al Nawawī Raḥimahullah (d.676 AH) has also related a strong statement in support of the view of impermissibility, though he then goes on to quote the supposed statements of the three scholars in question. Commenting on the view of the impermissibility of women leading obligatory congregational Ṣalāh of men, he writes: هَذَا مَذْهَبُنَا وَمَذْهَبُ جَمَاهِيْرِ الْعُلَمَاءِ مِنَ السَّلَفِ وَالْخَلَفِ رَحِمَهُمُ اللهُ وَحَكَاهُ الْبَيْهَقِيْ عَنِ الْفُقَهَاءِ السَّبْعَةِ فُقَهَاءِ الْمَدِيْنَةِ التَّابِعِيْنَ وَهُوَ مَذْهَبُ مَالِكٍ وَأَبِيْ حَنِيْفَةَ وَسُفْيَانَ وَأَحْمَدَ وَدَاوُدَ Translation: “This is our view and the view of the majority of scholars from the early scholars and the late scholars, may Allah have mercy upon them, and Al Bayhaqī has related it from the seven jurists of Madīnah who were Tabi’ūn, and it is the view of [imām] Mālik, [imām] Abū Ḥanīfah, [imām] Sufyān [Al Thawrī], [imām] Aḥmad [ibn Ḥanbal], and [imām] Dāwūd [Al Ẓāhirī]” [Al Majmū’ Sharḥ Al Muhadhab, volume 4, page 151, (Jeddah: Maktabatul Irshād, n.a.) ed. Muḥammad Najīb Al Muti’ī’] Even if, perchance, the view of Imām Al Ṭabarī Raḥimahullah (d.310 AH) is established, a lengthy roster of scholars have mentioned that a dissenting opinion shall be invalidated by a consensus. ‘Allāmah Ibn Al Hummām Raḥimahullah (d.861 AH) writes: أَكْثَرُ الْحَنَفِيَّةِ وَالْمُحَقِّقُوْنَ مِنَ الشَّافِعِيَّةِ وَغَيْرِهِمْ لَا يُشْتَرَطُ لِحُجِّيَّتِهِ انْتِفَاءُ سَبْقِ خِلَافٍ مُسْتَقَرٍّ Translation: “The majority of the Ḥanafīs and the researchers from the Shāfi’ī’s and others do not make a condition for it (consensus) to be a proof that no difference of opinion settles before it” [Al Taḥrīr, volume 3, page 112, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1999) ed. ‘Abdullah Maḥmūd] ‘Allāmah Zarkashī Raḥimahullah (d.794 AH) writes: وَبِهِ قَالَ أَكْثَرُ الْحَنَفِيَّةِ مِنْهُمْ مُحَمَّدُ بْنُ الْحَسَنِ وَأَبُوْ يُوْسُفَ وَالْكَرْخِيُّ...قَالَ الْأُسْتَاذُ أَبُوْ مَنْصُوْرٍ "وَهُوَ قَوْلُ أَصْحَابِ الرَّأْيِ وَأَكْثَرِ الْمُعْتَزِلَةِ وَالْحَارِثِ بْنِ أَسَدٍ الْمُحَاسِبِيِّ وَأَبِيْ عَلِيِّ بْنِ خَيْرَان وَكَذَا حَكَاهُ عَنْهُمَا الْقَفَّالُ الشَّاشِيُّ وَقَالَ إِنَّهُ الْأَصْوَبُ وَاخْتَارَهُ الْإِصْطَخْرَيُّ وَالْقَاضِيْ أَبُو الطَّيِّبِ وَابْنُ الصَّبَّاغِ وَالرَّازِيُّ وَأَتْبَاعُهُ Translation: “And this is what has been said by the majority of the Ḥanafīs, from them Muḥammad ibn Al Ḥasan, Abū Yūsuf, and Al Karkhī…the teacher Abū Manṣūr said, ‘It is the view of the people of Al Ra’y and the majority of the Mu’tazilites and Al Ḥārith ibn Asad Al Muḥāsibī and Abū ‘Alī ibn Khayran’ and Al Qaffāl Al Shāshī has related it from them like this and has said, ‘It is the more correct view’ and it has been adopted by Iṣtakhray and Al Qāḍī Abū Al Ṭayyib and Ibn Al Sabbāgh and Al Rāzī and his followers” [Al Baḥr Al Muḥīṭ, volume 4, page 524 (Cairo: Dār Al Ṣafwah, 1988) ed. ‘Umar Sulaymān] Indeed, ‘Allāmah Ibn Al Hummām Raḥimahullah (d.861 AH) mentions that this consensus (one which has been preceded by a difference of opinion) shall be a consensus in which there is some doubt (Shubhah). Dr. Brown interprets this as a ‘probable consensus’ giving the indication that it holds little weight. In fact, the notion that this consensus has some doubt (Shubhah) in it means that one who denies it shall not be considered an apostate or misguided. Ibn Amīr Al Ḥāj Al Ḥalabī Raḥimahullah (d.879 AH) writes: بِمَنْزِلَةِ خَبْرِ الْوَاحِدِ فَإِنَّهُ لَا يَكْفُرُ جَاحِدُهُ وَلَا يُضَلَّلُ Translation: “It is equivalent to a single report, for indeed the one who denies it shall not be an apostate and shall not be considered misguided” [Al Taqrīr Wal Taḥbīr, volume 3, page 114, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1999) ed. ‘Abdullah Maḥmūd] As for following the action upon which this consensus has taken place, these scholars agree that it is necessary (wājib). Ḥāfiẓ Al Dīn Al Nasafī Raḥimahullah (d.710 AH) writes: (ثُمَّ إِجْمَاعُهُمْ عَلَى قَوْلِ مَنْ سَبَقَهُمْ فِيْهِ مُخَالِفٌ) فَإِنَّهُ بِمَنْزِلَةِ خَبْرِ الْوَاحِدِ فِيْ كَوْنِهِ مُوْجِبًا لِلْعَمَلِ غَيْرَ مُوْجِبٍ لِلْعِلْمِ Translation: “(Then their consensus upon a view in which a dissenter has passed) for indeed this is equivalent to a single in it being such that it necessitates action but not belief” [Kashful Muṣannif ‘Alal Manār, volume 2, page 194 (Karachi: Qadīmī Kutub Khānā, n.a)] All of the above is made stronger when we consider that a consensus was related by Imām Abū Bakr Al Jassās Raḥimahullah (d.370 AH), who lived during the time of Imām Al Ṭabarī Raḥimahullah (d.310 AH). Also, when there are differing views as to the actual position of Imām Abū Thawr Raḥimahullah (d.240 AH) and Imam and Al Tabari Rahimahullah (d.310 AH), it could be argued that there was no actual difference of opinion over the impermissibility of women leading men in obligatory congregational prayer. In this case, the consensus would be very strong indeed. Even if the views of the three scholars are established the way Dr. Brown claims, these views have been labelled as irregular (Shādh) by the scholars. In his commentary upon Mukhtaṣar Al Muzanī, the early Shafi’ī’ jurist Abul Ḥasan Al Māwardī Raḥimahullah (d.450 AH) writes after quoting Imām Al Shafi’ī’ Raḥimahullah’s ruling of impermissibility of women leading obligatory congregational prayer for mixed genders: وَهَذَا صَحِيْحٌ لَا يَجُوْزُ لِلرَّجُلِ أَنْ يَأْتَمَّ بِالْمَرْأَةِ بِحَالٍ فَإِنْ فَعَلَ أَعَادَ صَلَاتَهُ وَهَذَا قَوْلُ كَافَّةِ الْفُقَهَاءِ إِلَّا أَبَا ثَوْرٍ فَإِنَّهُ شَذَّ عَنِ الْجَمَاعَةِ فَجَوَّزَ لِلرَّجُلِ أَنْ يَأْتَمَّ بِالْمَرْأَةِ Translation: “And this is correct, it is impermissible for a man to perform Ṣalāh behind a woman under any circumstance. Hence, if he does it, he shall repeat his Ṣalāh, and this is the view of the overwhelming majority of jurists except Abū Thawr for indeed he has deviated from the group and has permitted for a man to perform Ṣalāh behind a woman” [Al Ḥāwī Al Kabīr, volume 2, page 326, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1994)] ‘Abdul ‘Azīz ibn Bazīzah Al Tūnisī Raḥimahullah (d. 606 – 673 AH) writes: وَشَذَّ قَوْمٌ مِنْهُمْ أَبُوْ ثَوْرٍ وَالطَّبَرِيُّ فَأَجَازُوْا إِمَامَتَهَا مُطْلَقًا لِلرِّجَالِ وَالنِّسَاءِ Translation: “A group have adopted an irregular opinion(Shādh), from them is Abū Thawr and Al Ṭabarī, thus they have permitted for her to be an Imām in general, for men and women” [Rawḍatul Mustabīn, volume 1, page 369 (Beirut: Dār Ibn Ḥazm, 2010), ed: ‘Abdul Laṭīf] ‘Allamah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH) writes: وَشَذَّ أَبُوْ ثَوْرِ وَالْمُزَنِيُّ وَمُحَمَّدُ بْنُ جَرِيْرٍ الطَّبَرِيُّ فَأَجَازُوْا إِمَامَةَ النِّسَاءِ عَلَى الْإِطْلَاقِ لِلرِّجَالِ وَالنِّسَاءِ Translation: “Abū Thawr, Al Muzanī, and Muḥammad ibn Jarīr Al Ṭabarī have adopted an irregular opinion (Shādh) as they have permitted for a woman to be an Imām in general, for men and women” [Al Bināyah Sharḥul Hidāyah, volume 2, page 392 (Multan: Al Maktabah Al Ḥaqqāniyyah, n.a)] In fact, even the view that we have mentioned above that Imām Abū Thawr Raḥimahullah (d.240 AH), and Imām Al Muzanī Raḥimahullah (d.264 AH) had actually adopted has also been labelled irregular (Shadh) by the scholars. Ibn Ḥajar Al Haytamī Raḥimahullah (d.974 AH) writes: ...إِجْمَاعًا فِي الرَّجُلِ بِالْمَرْأَةِ إِلَّا مَنْ شَذَّ كَالْمُزَنِيْ Translation: “A consensus in a man [performing Ṣalāh] behind a woman except those who deviated such as Al Muzanī” [Tuḥfatul Muḥtāj, volume 1, page 289, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 2011) ed. ‘Abdullah Maḥmūd] Adopting irregular (Shādh) opinions has been heavily criticised by the scholars. Imām Al Awzā’ī’ Raḥimahullah (d.157 AH) said: مَنْ أَخَذَ بِنَوَادِرِ الْعُلَمَاءِ خَرَجَ مِنَ الْإِسْلَامِ Translation: “Whoever takes the odd opinions of the scholars has left Islām” [Tārīkh Al Islām, volume 4, page 120, (n.a: Dārul Gharb Al Islāmī, 2003) ed. Bashār ‘Awwād Ma’rūf] Ibn ‘Abdil Barr Raḥimahullah (d.463 AH) has narrated from ‘Abdul Raḥmān ibn Mahdī Raḥimahullah (d.198 AH) that he said: لَا يَكُوْنُ إِمَامًا فِي الْعِلْمِ مَنْ أَخَذَ بِالشَّاذِ Translation: “He cannot be a scholar in the field of [islāmic] knowledge who takes irregular opinions (Shādh)” [Jāmi’ Bayān Al ‘Ilm Wa Faḍlih, volume 2, page 820, (Riyad: Dār Ibn Al Jawzī, 1994) ed. Abul Ashbāl] This is all beyond the consideration that the independent views of scholars such as Imām Al Ṭabarī Raḥimahullah (d.310 AH) should not be acted upon until their views are authentically established from them, which is not the case here as there is no explicit statement found from Imām Abū Thawr Raḥimahullah (d.240 AH) and Imām Al Ṭabarī Raḥimahullah (d.310 AH) while there are differences over their actual view. Ibn Amīr Al Ḥāj Al Ḥalabī Raḥimahullah (d.879 AH) writes: وَحَاصِلُ هَذَا أَنَّهُ امْتَنَعَ تَقْلِيدُ غَيْرِ هَؤُلَاءِ الْأَئِمَّةِ لِتَعَذُّرِ نَقْلِ حَقِيقَةِ مَذْهَبِهِمْ؛ وَعَدَمِ ثُبُوتِهِ حَقَّ الثُّبُوتِ لَا لِأَنَّهُ لَا يُقَلَّدُ Translation: “The summary of this is that it is impermissible to follow anyone besides these [four] scholars, due to it being difficult to record their actual views and due to them (views) not being established properly, not because they (the other Mujtahidūn) were not worthy of being followed” [Al Taqrīr Wal Taḥbīr, volume 2, page 451, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1999)] Despite Dr. Brown’s claims that all three scholars were Imāms of a school of Fiqh, in consideration of how Al Qaffāl Al Shāfi’ī’ Raḥimahullah (d.507 AH), Al Mazirī Raḥimahullah (d.536 AH), Al Kākī Raḥimahullah (d.749 AH), Al ‘Aynī Raḥimahullah (d.885 AH), and Imām Muḥammad Al Shawkānī Raḥimahullah (d.1250 AH), have portrayed their views, it is obvious that their schools of Fiqh were not codified properly and their actual views cannot be ascertained with certainty. The issue of the impermissibility of women leading congregational pray for mixed genders is some-what unique in the sense that three of the four Imāms from the four major schools of thought have explicitly mentioned that it is impermissible. Imām Mālik Raḥimahullah (d.179) has mentioned as related in Al Mudawwanah in the chapter of Ṣalāh: لَا تَؤُمُّ الْمَرْأَةُ Translation: “A woman shall not be an Imām” [Al Mudawwanah, volume 1, page 140 (Cairo: Darul Hadith, 2005), ed. ‘Amir Al Hazzār and ‘Abdullah Al Minshāwī] Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) writes in Al Aṣl: لَا يَنْبَغِيْ لِلْمَرْأَةِ أَنْ تَؤُمَّ الرَّجُلَ Translation: “A woman should not be an Imām for a man” [Al Aṣl, volume 1, page 256, (Beirut: Dār Ibn Ḥazm, 2012) ed. Muḥammad Bwenukālin] Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) has not mentioned a difference of opinion over this impermissibility. This ruling of impermissibility is mentioned under the chapter of Ṣalāh. At the beginning of the chapter of Ṣalāh, Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) writes: قَدْ بَيَّنْتُ لَكُمْ قَوْلَ أَبِيْ حَنِيْفَةَ وَأَبِيْ يُوْسُفَ وَقَوْلِيْ وَمَا لَمْ يَكُنْ فِيْهِ اخْتِلَافٌ فَهُوَ قَوْلُنَا جَمِيْعًا Translation: “I have narrated (i.e. will narrate) for you the view of Abū Ḥanīfah, Abū Yūsuf, and my view. And wherever there is no difference of opinion [in the book], then it is our collective view” [Al Aṣl, volume 1, page 5, (Beirut: Dār Ibn Ḥazm, 2012) ed. Dr. Muḥammad Bwenukālin] The phrase ‘should not’ here refers to impermissibility as mentioned by a plethora of Ḥanafī jurists, including Imām Al Qudūrī Raḥimahullah (d.428 AH) who writes in Sharḥ Mukhtaṣar Al Karkhī: وَالْأَمْرُ بِتَأْخِيْرِهَا نَهْيٌ عَنِ الصَّلَاةِ إِلَى جَانِبِهَا وَخَلْفِهَا Translation: “The command of moving them (the women) back [in the rows of Ṣalāh] is a prohibition from performing Ṣalāh next to her or behind her” [sharḥ Mukhtaṣar Al Karkhī, أ/ق١٠٥/١, Al Maktabāt Al Hindiyyah] [Ghāyah Al Bayān, أ/ق٦٥/١, Fayḍullah Effendī] Shamsul A’immah Al Sarakhsī Raḥimahullah (d.483 AH)[5] writes in Al Mabsūṭ: الْمَرْأَةُ لَا تَصْلُحُ لِإِمَامَةِ الرِّجَالِ Translation: “A woman does not have the capability to be an Imam for men” [Al Mabsūṭ: volume 1, page 180 (Damascus: Dār Al Nawādir, 2013)] ‘Allāmah ‘Alī ibn Abī Bakr Al Murghīnānī Raḥimahullah (d.593 AH) writes: وَلَا يَجُوْزُ لِلرٍّجَالِ أَنْ يَقْتَدُوْا بِإِمْرَأَةٍ Translation: “It is impermissible for men to perform Ṣalāh behind a woman [as their Imam]” [Al Hidāyah Sharḥ Bidāyatul Mubtadī, volume 2, page 400, (Multan: Al Maktabah Al Ḥaqqāniyyah, n.a.) – From Al Bināyah Edition] This is supported by the statement of the master researcher Dr. Muḥammad Bwenukālin who writes: وَتُسْتَعْمَلُ أَلْفَاظُ "لَا يَنْبَغِيْ" "لَيْسَ يَنْبَغِيْ" بِمَعْنَى عَدْمِ الْجَوَازِ أَوِ الْبُطْلَانِ أَحْيَانًا Translation: “The words ‘should not’ ‘it is not appropriate’ are at times used for impermissibility or invalidation” [Muqaddimah of Al Aṣl, page 257, (Beirut: Dār Ibn Ḥazm, 2012) ed. Muḥammad Bwenukālin] This statement has been reiterated by Aḥmad ibn Muḥammad Al Naqīb in his book, Al Madhab Al Ḥanafī. [Al Madhab Al Ḥanafī, volume 1, page 378-379 (Riyad: Maktabah Al Rushd, 1998)] Imām Al Shāfi’ī’ Raḥimahullah (d.204 AH) said as quoted by Imām Al Muzanī Raḥimahullah in his Al Mukhtaṣar: وَلَا يَأْتَمُّ رَجُلٌ بِإِمْرَأَةٍ وَلَا بِخُنْثَى فَإِنْ فَعَلَ أَعَادَ Translation: “A man shall not perform Ṣalāh behind a woman nor a hermaphrodite, if he does so he shall repeat [the Ṣalāh]” [Mukhtaṣar Al Muzanī, page 37, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1997)] Imām Al Shafi’ī’ Raḥimahullah (d.204 AH) has emphatically written in Al Umm: وَلَا يَجُوْزُ أَنْ تَكُوْنَ إِمْرَأَةٌ إِمَامَ رَجُلٍ فِيْ صَلَاةٍ بِحَالٍ أَبَدًا Translation: “It is not permissible for a woman to be an Imām for a man in Ṣalāh under any circumstance at all” [Al Umm, volume 2, page 321, (n.a: Dārul Wafā, 2001) ed. Rif’at Fawzī] This was also the view of Imām Aḥmad ibn Ḥanbal Raḥimahullah (d.241 AH). ‘Allāmah Mardāwī Raḥimahullah (d.885 AH) writes: وَلَا تَصِحُّ إِمَامَةُ الْمَرْأَةِ لِلرَّجُلِ هَذَا الْمَذْهَبُ مُطْلَقًا قَالَ فِي الْمُسْتَوْعَبِ هَذَا الصَّحِيْحُ مِنَ الْمَذْهَبِ وَنَصَرَهُ الْمُصَنِّفُ وَاخْتَارَهُ أَبُو الْخَطَّابِ وَابْنُ عَبْدُوْسٍ فِيْ تَذْكِرَتِهِ وَجَزَمَ بِهِ فِي الْكَافِيْ وَالْمُحَرَّرِ وَالْوَجِيْزِ وَالْمُنَوَّرِ وَالْمُنْتَخَبِ وَتَجْرِيْدِ الْعِنَايَةِ وَالْإِفَادَاتِ وَقَدَّمَهُ فِي الْفُرُوْعِ وَالرِّعَايَتَيْنِ وَالْحَاوِيَيْنِ وَالنَّظَمِ وَمَجْمَعِ الْبَحْرَيْنِ وَالشَّرْحِ وَالْفَائِقِ وَإِدْرَاكِ الْغَايَةِ وَغَيْرِهِمْ وَهُوَ ظَاهِرُ كَلَامِ الْخَرْقِيِّ Translation: “And it is invalid for a woman to be an Imām for a man, this is the unconditional view of the Madhab. He has said in Al Mustaw’ab, ‘This is the correct view from the Madhab’, and the author has supported this, and Abul Khattāb has preferred this [as has] Ibn ‘Abdūs in his Al Tadhkirah, and this has been asserted in Al Kāfī and Al Muḥarrar and Al Wajīz and Al Munawwar and Al Muntakhab and Tajrīd Al ‘Ināyah and Ifādat, and he has put it first in Al Furū’ and the two Ri’āyah books and two Al Ḥāwi books and Al Naẓm and Majma’ Al Baḥrain and Al Sharḥ and Al Fāiq and Idrāk Al Ghāyah and others. It is the apparent of the statement of Khārqī” [Al Inṣāf Fī Ma’rifah Al Rājiḥ Minal Khilāf, volume 2, page 263-264, n.a.: n.a, 1955) ed. Muḥammad Ḥāmid Al Fayqī] Dr. Brown attempts to validate his stance by stating that “a cadre of Hanbali scholars had allowed women to lead women to lead men and women in the optional nightly prayers in Ramadan (Tarawih) if the women in question were learned in the Qur’an and all the available males ignorant”. [Misquoting Muhammad by Dr. Jonathan AC Brown, page 193 – Oneworld – ISBN 978-1-78074-420-9] Although a number of Ḥanbalīs have adopted this view, the view has been considered a weak view in the Ḥanbalī school of Fiqh by Ibn Qudāmah Al Maqdisī Raḥimahullah (d.620 AH). In fact, after a half-a-page discussion on the issue, Ibn Qudāmah Al Maqdisī Raḥimahullah (d.620 AH) concludes: ...تَحَكُّمٌ يُخَالِفُ الْأُصُوْلَ بِغَيْرِ دَلِيْلٍ فَلَا يَجُوْزُ الْمَصِيْرُ إِلَيْهِ Translation: “… [it] is a ruling which contradicts the principles without evidence, and thus it is impermissible to turn towards it” [Al Mughnī, volume 2, page 414, (Cairo: Dārul Ḥadīth, 1995), ed. Muḥammad Sharaf Al Dīn and Muḥammad Al Sayyid] Although Ḥāfiẓ Ibn Taymiyyah Raḥimahullah (d.728 AH) states that this is a famous narration from Imām Aḥmad ibn Ḥanbal Raḥimahullah (d.241 AH), he too does not mention any opposition to the consensus related by Ibn Ḥazm Al Ẓāhirī Raḥimahullah (d.456 AH) of it being impermissible for a woman to lead Ṣalāh in obligatory congregational prayers for mixed genders. [Naqd Marātib Al Ijmā’, page 290 (Beirut: Dār Ibn Ḥazm, 1998) ed. Ḥasan Aḥmad] [Majmū’ Al Fatāwā, volume 12, page 140, (Cairo: Dārul Ḥadith, 2006)] Perhaps not entirely related to our discussion, but in attempting to prove that patriarchy and later scholars negatively influenced women’s rights in Islām, Dr. Brown writes: “Abu Hanifah concluded that women did not need a male guardian’s permission to marry and this became the main stance on this issue in the Hanafi school.” [Misquoting Muhammad, page 197-198] In this passage, Dr. Brown has referenced an article written by Rudolf Peters titled ‘What does it mean to be an official Madhab? Ḥanafism and the Ottoman Empire’ The actual view of Imām Abū Ḥanīfah Raḥimahullah (d.150 AH) was that the marriage of a woman who marries herself to a man who is compatible for her without the permission of her guardian is valid and the guardians do not have a right to annul the marriage. However, if she marries a man who is not compatible for her, then her guardians shall have a right to rescind the marriage. In Al Asl, the most important book in the Ḥanafī school of Fiqh and the source of its rulings, Imām Abū Ḥanīfah Raḥimahullah (d.150 AH)’s opinion has been mentioned: وَإِذَا زَوَّجَتِ الْمَرْأَةُ بِكْرًا كَانَتْ أَوْ ثَيِّبًا نَفْسَهَا زَوْجًا بِشَاهِدَيْنِ وَهُوَ كُفْؤٌ لَهَا فَهُوَ جَائِزٌ ...وَإِنَّمَا يَبْطُلُ النِّكَاحُ إِذَا كَانَ غَيْرَ كُفْءٍ لَهَا Translation: “And when a woman, whether she is virgin or not, marries herself to someone and he is compatible for her, then it is permissible…and indeed the marriage shall be annulled [by the guardians] when he is incompatible for her” [Al Aṣl, volume 10, page 198, (Beirut: Dār Ibn Ḥazm, 2012) ed. Muḥammad Bwenukālin] Peters also affirms this when he quotes Multaqa Al Abhur, as he writes: “The authoritative rule, ascribed to Abu Hanifah, is that such a woman can validly contract her own marriage and that her marriage guardian can demand recission of the contract by the judge in the event she has married herself to a person who is not her coequal” By missing out that final crucial statement, Dr. Brown creates the impression that there is a huge difference between the view adopted by Imām Abū Ḥanīfah Raḥimahullah (d.150 AH) and the view adopted by one of his students. He then continues: “But when employing their sultanic right to pick which legal opinion to make state law, the Ottomans had opted for an obscure opinion from a solitary early Hanafi scholar who did require a woman to secure her guardian’s approval” [Misquoting Muhammad, page 198] It is unclear from Dr. Brown’s statement ‘a solitary Hanafi scholar’ whether he is referring to the opinion of Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) or Imām Ḥasan ibn Ziyād Al Lu’lu’ī’ Raḥimahullah (d.204 AH). The opinion of Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) was that the marriage of a woman who marries without the permission of her guardians shall be suspended upon the permission of her guardians, irrespective of whether the husband is compatible or not. If the guardians allow the marriage, it shall be valid. However, if the husband is compatible and the guardians do not allow the marriage, then the judge shall allow the marriage. [sharḥ Mukhtaṣar Al Ṭaḥāwī, volume 4, page 256, (Beirut: Dārul Bashāir Al Islāmiyyah, 2010), ed. Said Bakdash] According to Peters, this was the view imposed by the Ottoman Sultan. However, it would seem strange for Dr. Brown to refer to Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) as ‘a solitary Hanafi scholar’, considering that he was one of, if not the, most celebrated Ḥanafī jurist in Islāmic history. It seems more probable that Dr. Brown was referring to the view of Imām Ḥasan ibn Ziyād Al Lu’lu’ī’ Raḥimahullah (d.204 AH), a view which, according to Peters, was not the view that the Ottoman Sultan imposed, despite what Dr. Brown has written. The opinion of Imām Ḥasan ibn Ziyād Al Lu’lu’ī’ Raḥimahullah (d.204 AH) was that the marriage of a woman who marries without the permission of her guardians to a man who is compatible shall be valid. In this case, the guardians shall not have a right to annul the marriage. However, if she marries a man who is incompatible without the permission of her guardians, then her marriage shall be invalid. Regardless of which of the two opinions Dr. Brown intends, he has labelled the opinion as ‘obscure’ – giving an impression to the innocent reader that the view is an irregular opinion. We shall present some reasons to show that neither of these opinions are obscure: 1- The opinion of Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) is supported by an explicit Ḥadīth. The Prophet Ṣallallāhu ‘Alayhi Wasallam said: لَا نِكَاحَ إِلَّا بِوَلِيٍّ Translation: “There is no marriage except with [the permission of] a guardian” [sunan Al Tirmidhī, volume 2, page 568, (Beirut: Dār Al Risālah Al ‘Ālimiyyah, 2010) ed. Shaykh Shu’ayb Al Arnaout] In fact, the opinion of Imām Muḥammad ibn Al Ḥasan Al Shaybānī Raḥimahullah (d.189 AH) has been explicitly mentioned in Al Aṣl, the most important book in the Ḥanafī school of Fiqh and the source of its rulings: وَقَالَ مُحَمَّدُ بْنُ الْحَسَنِ لَا يَجُوْزُ النِّكَاحُ إِلَّا بِوَلِيٍّ وَإِنْ تَزَوَّجَتْ بِغَيْرِ أَمْرِ الْوَلِيِّ فَالنِّكَاحُ مَوْقُوْفٌ حَتَّى يُجِيْزَهُ الْوَلِيُّ أَوِ الْقَاضِيْ Translation: “[imām] Muḥammad ibn Al Ḥasan says, ‘Marriage is impermissible without [permission of] a guardian, if she marries without [the permission of] a guardian, then her marriage shall be suspended until the guardian allows it or the judge allows it” [Al Aṣl, volume 10, page 199, (Beirut: Dār Ibn Ḥazm, 2012) ed. Dr. Muḥammad Bwenukālin] 2- The opinion of Imām Ḥasan ibn Ziyād Al Lu’lu’ī’ Raḥimahullah (d.204 AH) was not an opinion adopted by the Ottomans alone, Ḥanafī jurists well before the Ottomans such as Ibn Al Hummām Raḥimahullah (d.861 AH) had adopted this opinion [Fatḥul Qadīr, volume 3, page 157, (Peishawar: Maktabah Al Ḥaqqāniyyah, n.a)] 3- Every opinion of the students of Imām Abū Hanifah Raḥimahullah (d.150 AH) was a narration from Imām Abū Hanifah Raḥimahullah (d.150 AH) himself. ‘Allāmah ‘Abdul Rashīd Al Walwāljī Raḥimahullah (d. post 540 AH) writes: قَالَ أَبُوْ يُوْسُفَ رَضِيَ اللهُ عَنْهُ مَا قُلْتُ قَوْلًا خَالَفْتُ فِيْهِ أَبَا حَنِيْفَةَ رَضِيَ اللهُ عَنْهُ إِلَّا قَوْلًا قَدْ كَانَ قَالَهُ وَرُوِيَ عَنْ زُفَرَ رَضِيَ اللهُ عَنْهُ أَنَّهُ قَالَ مَا خَالَفْتُ أَبَا حَنِيْفَةَ رَضِيَ اللهُ عَنْهُ فِيْ شَيْءٍ إِلَّا قَدْ قَالَهُ ثُمَّ رَجَعَ عَنْهُ Translation: “[imām] Abū Yūsuf, may Allah be pleased with him, said, ‘I have not said a statement in which I have contradicted [imām] Abū Ḥanīfah, may Allah be pleased with him, except that it was a statement that he himself had said’. It has been narrated from [imām] Zufar, may Allah be pleased with him that he said, ‘I have not contradicted [imām] Abū Ḥanīfah, may Allah be pleased with him in anything except that he himself had said and then moved away from it” [sharḥ ‘Uqūd Rasmil Muftī, page 371, (Beirut: Dārul Bashāir Al Islamiyyah, 2015), ed. Dr. Ṣalāḥ Abul Ḥāj] Aḥmad ibn Muḥammad Al Ghaznawī Raḥimahullah (d.593 AH) writes: رُوِيَ عَنْ جَمِيْعِ أَصْحَابِنَا مِنَ الْكِبَارِ كَأَبِيْ يُوْسُفَ وَمُحَمَّدٍ وَزُفَرَ وَالْحَسَنِ رَضِيَ اللهُ عَنْهُمْ أَنَّهُمْ قَالُوْا مَا قُلْنَا فِيْ مَسْأَلَةٍ قَوْلًا إِلَّا وَهُوَ رِوَايَتُنَا عَنْ أَبِيْ حَنِيْفَةَ رَضِيَ اللهُ عَنْهُ وَأَقْسَمُوْا عَلَيْهِ أَيْمَانًا غِلَاظًا Translation: “It has been narrated from all our elderly jurists such as [imām] Abū Yūsuf, [imām] Muḥammad, [imām] Zufar, [imām] Al Ḥasan, may Allah be pleased with them, that they said, ‘We have not held a view in any issue except that it was a narration from [imām] Abū Ḥanīfah, may Allah be pleased with him’ and they took strong oaths upon this” [Al Ḥāwī Al Qudsī, volume 2, page 563 (Beirut: Dār Al Nawādir, 2011) ed. Dr. Ṣāliḥ Al ‘Ayli] Accordingly, the opinions of the students of Imām Abū Hanifah Raḥimahullah (d.150 AH) hold a valid stance in the Hanafi school of Fiqh and cannot be labelled as obscure. An early proof for this is found in the Al Nawāzil of Abū Layth Al Samarqandī (d.373 AH), an influential Ḥanafī jurist. He writes: وَقَالَ نُصَيْرُ سَأَلْتُ شَدَّادًا فِيْ مَرَضِ الَّذِيْ مَاتَ إِنْ نَزَلَتْ بِنَا نَازِلَةٌ بَعْدَكَ وَنَحْنُ نَعْرِفُ قَوْلَ أَبِيْ حَنِيْفَةَ وَأَصْحَابَهَ رحمهم الله أَيَسَعُنَا أَنْ نعمل بِهِ وَنُفْتِيْ بِهِ قَالَ نَعَمْ قَالَ فَإِنْ اخْتَلَفُوْا قَالَ إِنْ كُنْتَ تَحْسُنُ أَنْ تَخْتَارَ فَاخْتَرْ مِنْ كَلَامِهِمْ وَإِنْ لَمْ تَحْسُنْ أَنْ تَخْتَارَ قَوْلُ أَبِيْ حَنِيْفَةَ أَنْجَى لَكَ Translation: “Nuṣayr [ibn Yaḥyā] said, ‘I asked Shaddād [ibn Ḥakῑm] during the illness in which he passed away, ‘If something (a Mas’alah) were to come upon us after your demise and we know the view of [imām] Abū Ḥanῑfah and his students, is it permissible for us to use it and issue Fatwā according to it?’ He replied, ‘Yes’, he (Nuṣayr) asked, ‘and if they have differed amongst themselves?’ He (Shaddād) replied, ‘If you have the capability to choose (you are from the first four categories of Fuqahā), then choose from their statements, and if you do not have the capability to choose (you are not from the first four categories of Fuqahā), then the view of [imām] Abū Ḥanῑfah is safest for you’” [Al Nawāzil, ا/ق۲٣٤, Al Maktabāt Al Hindiyyah] Shaddād ibn Ḥakīm Raḥimahullah (d.210 AH) was a student of Imām Abū Ḥanifah Raḥimahullah (d.150 AH) and was 7 years older than Imām Muḥammad ibn Al Ḥasan Raḥimahullah (d.189 AH). In conclusion, the Ottomans did not issue a Fatwā upon an ‘obscure’ view. It seems that Dr. Brown’s main purpose in presenting this argument was to show that the later scholars adopted views that were detrimental to the freedom of women, indicating that the same has occurred with the issue of prohibiting women from leading congregational prayer. This argument is flawed for the following reasons: 1- Imām Abū Ḥanīfah Raḥimahullah (d.150 AH) also added the stipulation that if a woman marries a man who is not compatible for her, then her guardians shall have a right to rescind the marriage. Thus, in terms of the role of a guardian in the marriage of a woman, there is not a huge difference between the views of Imām Abū Ḥanifah Raḥimahullah (d.150 AH), Imām Muḥammad ibn Al Ḥasan Raḥimahullah (d.189 AH), and Imām Ḥasan ibn Ziyād Al Lu’lu’ī’ Raḥimahullah (d.204 AH). 2- There was a reason as to why Imām Abū Ḥanīfah Raḥimahullah (d.150 AH)’s opinion was not adopted by the later Ḥanafī jurists. It was not to simply undermine the rights of women. Shamsul A’immah Al Sarakhsī Raḥimahullah (d.483 AH) writes: وَعَلَى رِوَايَةِ الْحَسَنِ رَحِمَهُ اللهُ تَعَالَى قَالَ إِذَا زَوَّجَتْ نَفْسَهَا مِنْ غَيْرِ كُفْءٍ لَمْ يَجُز النِّكَاحُ أَصْلًا وَهُوَ أَقْرَبُ إِلَى الْإِحْتِيَاطِ فَلَيْسَ كُلُّ وَلِيٍّ يَحْتَسِبُ فِي الْمُرَافَعَةِ إِلَى الْقَاضِيْ وَلَا كُلُّ قَاضٍ يَعْدِلُ Translation: “Based upon the narration of Al Ḥasan, may Allah have mercy upon him, he (Imām Abū Ḥanīfah) said, ‘If she marries herself to someone who is incompatible, then the marriage is completely invalid’. This [position] is more precautionary, for indeed, not every guardian can properly raise the issue to a judge and not every judge is just” [Al Mabsūt, volume 5, page 13 (Damascus: Dār Al Nawādir, 2013)] Thus, it was due to legitimate impracticalities in following the opinion of Imām Abū Ḥanīfah Raḥimahullah (d.150 AH) that another legitimate opinion in the Ḥanafī school of Fiqh (that was also a narration from Imām Abū Ḥanīfah Raḥimahullah (d.150 AH) himself) was adopted. It had nothing to do with undermining the rights of women. 3- The consensus related on the issue of the impermissibility of women leading congregational prayer has been related by the early scholars as well as we have elaborated above Concluding Remarks Although Dr. Brown has in this chapter tried to defend Islām from the attacks of the atheists and secularists, by choosing rare opinions in Sharī’ah, he has done more harm than good. This is because in order to appease the fickle-minded secularists, he has opposed a consensus of the scholars of Islām. It is evident to anyone who has read the chapter in question that even before writing the chapter, Dr. Brown had a predetermined opinion that he wanted to validate. He then went to great lengths in asserting and defending his predetermined opinion, even ignoring the legitimate criticism of the narration he has used as evidence for his opinion. Furthermore, Dr. Brown’s methodology is very questionable. When deciding the opinion he intends to base his ruling upon, he chooses the minority (supposed) opinion of three scholars, while ignoring the view of the majority. Yet when applying the laws of legal theory (Uṣūl Al Fiqh), he insists on holding onto the view of the majority. This is the insignia of those who are willing to choose any of the opinions of the scholars in order to justify their position. Women have undeniably been given their due rights in the religion of Islām. We respect and value our Muslim mothers and sisters who play an immense role in the success of Islām and the Muslims. It is strange that secularists hinge their campaign of ‘feminism in Islām’ upon hopes of gaining credence to allow a woman to lead men in congregational Ṣalāh. We conclude with the statement of the Prophet Ṣallallāhu ‘Alayhi Wasallam as narrated by Ḥaẓrat Abū Huraryrah Raḍiyallāhu ‘Anhu: خَيْرُ صُفُوفِ الرِّجَالِ أَوَّلُهَا وَشَرُّهَا آخِرُهَا وَخَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا وَشَرُّهَا أَوَّلُهَا Translation: “The best of the rows of men [in Ṣalāh] are the first ones and the worst are the last ones, and the best of the rows of women [in Ṣalāh] are the last ones and the worst are the first ones” [Ṣaḥīḥ Muslim, volume 2, page 257, (Damascus: Dārul Qalam, 2006)] As a final note, this article is not intended to be an ad-hominem attack on Dr. Jonathan A.C. Brown. We wish him well. With that being said, the chapter in reference needs to be revised. Due to a shortage of time, we have been able to provide only a short response. There are other points that Dr. Brown has made in this chapter that are also questionable, however, due to them being subsidiary issues and due to time constraints, we have decided to delay our response to them. Insha’Allah, we shall respond to them in due time. And Allah Ta’āla Knows Best Mu’ādh Chati Student Darul Iftaa Blackburn, England, UK Checked and Approved by, Mufti Ebrahim Desai. [1] Mufti Zameel Sahib’s article makes for a very interesting read as it demonstrates the weakness of this narration. Kindly note, however, that Al Walid ibn Jumay’ did not narrate from his grandfather Jumay’ at all. This was an error made by Al Mizzi in Tahdhib Al Kamal as pointed by Ibn Hajar Al Asqalani in Tahdhib Al Tahdhib. Bashar Awwad Ma’ruf has also pointed this out in his research on Tahdhib Al Kamal. And Allah knows best. جميع" جد الوليد بن عبد الله الزهري عن أم ورقة في امامتها النساء وعنه حفيده الوليد على اختلاف فيه قلت هذه الترجمة من الأوهام التي لم ينبه عليها المزي بل تبع فيها صاحب الكمال وليست لجميع هذا رواية في سنن أبي داود وإنما فيه عن الوليد بن عبد الله بن جميع حدثتني جدتي عن أم ورقة وهكذا في أكثر الطرق المروية في كثير من المسانيد والأبواب ووقع في بعض طرق الطبراني في المعجم الكبير حدثني جدي والظاهر أنه تصحيف للمخالفة وقد مشى الذهبي على هذا الوهم [Tahdhib Al Tahdhib, volume 2, page 113, (Cairo: Al Faru Al Hadithiyyah, 2009)] [2] Note: some did hold that women were also sent as prophets, such as Imam Al Qurtubi in his Tafsir. [3] (Al Tamimi, “Al Tabqat Al Saniyyah”, (Riyad: Dar Al Rifa’i’, 1983), v.1, pg.412.) [4] While there is a difference of opinion over whether ‘لا خلاف’ shall be validated as consensus, the quote shows that early Mujtahidin also related a consensus on this issue. [5] There is some difference of opinion over his death date, see: [Allamah Lucknawi, “Al Fawaid Al Bahiyyah”, (Karachi: Idaratul Qur’an, 1998) pg.207.]

3. Dr. Brown claims that Imām Abū Thawr Raḥimahullah (d.240 AH), Imām Al Muzanī Raḥimahullah (d.264 AH), and Imām Al Ṭabarī Raḥimahullah (d.310 AH) also held the view that it is permissible for a woman to lead the congregational obligatory Ṣalāh of men. He writes: “The appeals to consensus in the responses of Gomaa, Qaradawi and many other ulama who spoke out against the Manhattan prayer also ring hollow. They noted, as had the prayer organisers, that the great tenth-centure Tabari (d. 923) had allowed women to lead prayer categorically, as had two of Shafi’i’s leading students, Muzani (d. 878) and Abu Thawr (d. 854). We have already mentioned Ibn Arabi’s position. A cadre of Hanbali scholars had allowed women to lead men and women in the optional nightly prayers in Ramadan (Tarawih) if the women in question were learned in the Qur’an and all the available males ignorant (and also provided the women stood out of the men’s sight, behind them). This was no mean gaggle of supporters. Tabari was so respected a jurist in Baghdad and beyond that a madhab formed around his teachings. Although it eventually became extinct. Tabari’s madhab flourished among Sunni ulama for two centuries after his death. Just decades after the scholar died, a leading intellectual historian of the age counted his school among the eigh amdhabs recognised at the time. Abu Thawr also constituted his own madhab, which attracted numerous adherents in Azwrbaijan and Armenia. Muzani was one of the main disciples of Shafi’i, and his abridgement of the Shafi’i’s teachings became the basis for all later books of substantive law in the Shafi’i school. The claim of consensus made by Gomaa and others is unconvincing in light of this dissent. For consensus to be binding, the vast majority of classical Sunni legal theorists allowed no difference of opinion among the qualified scholars of an era, a position to which Gomaa himself subscribes. Making a claim of consensus when three of the most famous legal scholars of a generation fidagreed is thus problematic. Gomaa and others may be referring to the common Sharih principle that an early diversity of opinion is erased and replaced when later scholars come to consensus, but even this is hardly agreed upon. Even those who insist on such late-round consensus must recognise, as the fourteenth century luminary of Cairo, Zarkashi, reminds us, that it is not the rock-solid consensus that quashes all objection. It is only a ‘probable consensus’. More importantly, a lengthy roster of the greatest medieval legal theorists denied that consensus wipes out the dissent of the earlier scholars, for their arguments remain nvalid, as if the dissenting scholar himself still sat in debate. As Shafi’i himself once said, ‘madhabs do not die with the death of their practitioners.” [Misquoting Muhammad by Dr. Jonathan AC Brown, page 193 – Oneworld – ISBN 978-1-78074-420-9] However, Imām Al Muzanī Raḥimahullah (d.264 AH) writes: كُلُّ مُصَلٍّ خَلْفَ جُنُبٍ وَامْرَأَةٍ وَمَجْنُوْنٍ وَكَافِرٍ يُجْزِئُهُ صَلَاتُهُ إِذَا لَمْ يَعْلَمْ بِحَالِهِمْ Translation: “Every person who performs Ṣalāh behind a person who is in the state of major impurity, or a woman, or an insane person or a non-Muslim, his Ṣalāh shall be valid when he does not know of their state (i.e. he does not know that the Imām is in the state of major impurity or is a woman or an insane person or a non-Muslim)” [Mukhtaṣar Al Muzanī, page 37, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1997)] As for the views of Imām Abū Thawr Raḥimahullah (d.240 AH) and Imām Al Ṭabarī Raḥimahullah (d.310 AH), it cannot be said with certainty that their view was of the permissibility of women leading congregational obligatory Ṣalāh for mixed genders. In fact, some scholars have narrated their view differently. Fakhrul Islām Al Qaffāl Al Shafi’ī’ Raḥimahullah (d.507 AH) writes: وَلَا تَصِحُّ إِمَامَةُ الْمَرْأَةِ لِلرِّجَالِ وَحُكِيَ عَنْ أَبِيْ ثَوْرٍ وَابْنِ جَرِيْرٍ الطَّبَرِيِّ أَنَّهُ يَجُوْزُ إِمَامَتُهَا فِيْ صَلَاة التَّرَاوِيح إِذَا لَمْ يَكُنْ هُنَاكَ قَارِىٌء غَيْرَهَا وَتَقِفُ خَلْفَ الرِّجَالِ Translation: “It is not permissible for a woman to be an Imām for men, and it has been related from Abū Thawr and Ibn Jarīr Al Ṭabarī that it is permissible for them to be an Imām in the Ṣalāh Al Ṭarāwīḥ when there are no other reciters present, and she shall stand behind the men” [Ḥilyatul ‘Ulamā, volume 2, page 170 (Beirut: Mu’assasah Al Risālah, 1980) ed. Yāsīn Aḥmad] Abū ‘Abdillah Al Tamīmī Al Māzirī Raḥimahullah (d.536 AH) writes: وَحَكَى بَعْضُ أَصْحَابِنَا عَنِ الطَّبَرَيِّ وَدَاوُدَ وَأَبِيْ ثَوْرٍ جَوَازَ إِمَامَتِهَا رِجَالًا وَنِسَاءً وَرَأَيْتُ فِيْ نَقْلِ غَيْرِهِمْ عَنْ أَبِيْ ثَوْرٍ وَالْمُزَنِيْ وَالطَّبَرِيِّ أَنَّهُمْ أَجَازُوْا أَنْ تَؤُمَّ الرِّجَالَ فِي التَّرَاوِيْحِ إِذَا لَمْ يَكُنْ غَيْرُهَا وَتَقِفُ خَلْفَ الرِّجَالِ Translation: “And some of our scholars have related from Al Ṭabarī and Dāwūd and Abū Thawr the permissibility for her to lead the Ṣalāh for men and women. And I have seen in the quotes of others from Abū Thawr and Al Muzanī and Al Ṭabarī that they permitted for her to lead men in Ṭarāwiḥ Ṣalāh when there is no one besides her, and she shall stand behind the men” [sharḥ Al Talqīn, volume 1, page 670, ed. Muḥammad Mukhtār (n.a.: Dārul Gharb Al Islāmī, 1997)] Qiwām Al Dīn Al Kākī Raḥimahullah (d.749 AH) writes: حُكِيَ عَنِ ابْنِ جَرِيْرٍ الطَّبَرِيِّ أَنَّهُ يَجُوْزُ إِمَامَتُهَا بِالتَّرَاوِيْحِ إِذَا لَمْ يَكُنْ هُنَاكَ قَارِئٌ غَيْرُهَا Translation: “It has been related from Ibn Jarīr Al Ṭabarī that it is permissible for her to be an Imām in Ṭarāwiḥ Ṣalāh when there are no other rectiters other than her” [Mi’rāj Al Dirāyah, ا/ق١۲۲/١, Fayḍullah Effendī] ‘Allāmah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.855 AH) writes: حُكِيَ عَنِ ابْنِ جَرِيْرٍ الطَّبَرِيِّ أَنَّهُ يَجُوْزُ إِمَامَتُهَا بِالتَّرَاوِيْحِ إِذَا لَمْ يَكُنْ هُنَاكَ قَارِئٌ غَيْرُهَا Translation: “It has been related from Ibn Jarīr Al Ṭabarī that it is permissible for her to be an Imām in Ṭarāwiḥ Ṣalāh when there are no other rectiters other than her” [Al Bināyah Sharḥul Hidayah, volume 2, page 392 (Multan: Al Maktabah Al Ḥaqqāniyyah, n.a)] Imām Muḥammad Al Shawkānī Raḥimahullah (d.1250 AH) writes: وَأَجَازَ الْمُزَنِيُّ وَأَبُوْ ثَوْرٍ وَالطَّبَرِيُّ إِمَامَتَهَا فِي التَّرَاوِيْحِ إِذَا لَمْ يَحْضُرْ مَنْ يَحْفَظُ الْقُرْآنِ Translation: “And Al Muzanī and Abū Thawr and Al Ṭabarī permitted for her to lead the Ṣalāh of Tarāwīḥ when those who have memorised the Qur’ān are not present” [Nayl Al Awṭār, volume 4, page 153, (Riyāḍ: Dār Ibn Al Qayyim, 2005), ed. Abū Mu’ādh] These quotes prove that there is ambiguity over the actual view of Imām Abū Thawr Raḥimahullah (d.240 AH), and Imām Al Ṭabarī Raḥimahullah (d.310 AH). We have shown that there is no ambiguity over the actual view of Imām Al Muzanī Raḥimahullah (d.264 AH); that he only validated the Ṣalāh when the congregation were not aware that a woman is leading the Ṣalāh. Ibn Al Mundhir Raḥimahullah (d.318 AH) has mentioned with regards to the view of Imām Abū Thawr Raḥimahullah (d.240 AH): وَكَانَ أَبُوْ ثَوْرٍ يَقُوْلُ صَلَاتُهُمْ مُجْزِيَةٌ وَهُوَ قِيَاسُ قَوْلِ الْمُزَنِيِّ Translation: “Abū Thawr would say, ‘Their Ṣalāh is valid’, and this is the analogical deduction (Qiyās) of the statement of Al Muzanī” [Al Awsaṭ Fī Al Sunan Wal Ijmā’ Wal Qiyās, volume 4, page 162, (Riyad: Dār Ṭībah, 1991), ed. Aḥmad ibn Muḥammad Ḥanīf] Similarly, Ibn Qudāmah Al Maqdisī Raḥimahullah (d.620 AH) writes: وَقَالَ أَبُوْ ثَوْرٍ لَا إِعَادَةَ عَلَى مَنْ صَلَّى خَلْفَهَا وَهُوَ قِيَاسُ قَوْلِ الْمُزَنِيْ Translation: “Abū Thawr said, ‘Those who perform Ṣalāh behind her do not need to repeat [their Ṣalāh]’ and this is the analogical deduction (Qiyās) of the statement of Al Muzanī” [Al Mughnī, volume 2, page 414, ed. Muḥammad Sharaf Al Dīn and Muḥammad Sayyid (Cairo: Dārul Ḥadīth, 2004)] The analogical deduction (Qiyās) of Imām Al Muzanī Raḥimahullah (d.264 AH) as mentioned by Imām Al Muzanī Raḥimahullah (d.264 AH) is: الْقِيَاسُ أَنَّ كُلَّ مُصَلٍّ خَلْفَ جُنُبٍ وَامْرَأَةٍ وَمَجْنُوْنٍ وَكَافِرٍ يَجْزِيْهِ صَلَاتُهُمْ إِذَا لَمْ يَعْلَمْ بِحَالِهِمْ لِأَنَّ كُلَّ مُصَلٍّ لِنَفْسِهِ لَا تُفْسُدُ عَلَيْهِ صَلَاتُهُ بِفَسَادِهَا عَلَى غَيْرِهِ Translation: “The analogical deduction (Qiyās) is that every person who performs Ṣalāh behind a person who is in the state of major impurity, or a woman, or an insane person or a non-Muslim, his Ṣalāh shall be valid when he does not know of their state (i.e. he does not know that the Imām is in the state of major impurity or is a woman or an insane person or a non-Muslim). This is because whoever is performing his own Ṣalāh, his Ṣalāh shall not become invalid when the Ṣalāh of another [individual] becomes invalid” [Mukhtaṣar Al Muzanī, page 37, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1997)] Thus, it seems more appropriate to say that Imām Abū Thawr Raḥimahullah (d.240 AH)’s view was similar to the view of Imām Al Muzanī Raḥimahullah (d.264 AH) that (according to them) the Ṣalāh of the men who are praying behind women is valid if the men were not aware that a woman is leading Ṣalāh. This is further supported by another similar difference of opinion. In the issue of a non-Muslim leading the congregational prayer, the majority of scholars have stated that the Ṣalāh is invalid whether the congregation knows that the Imām is a non-Muslim or not. However, once again, the same scholars, Imām Abū Thawr Raḥimahullah (d.240 AH), and Imām Al Muzanī Raḥimahullah (d.264 AH) have stated that if the congregation were not aware that the Imām was a non-Muslim, then their Ṣalāh is valid. Ibn Al Mundhir Raḥimahullah (d.318 AH) writes: وقَاَلَتْ طَائِفَةٌ لَا إِعَادَةَ عَلَى مَنْ صَلَّى خَلْفَهُ هَذَا قَوْلُ أَبِيْ ثَوْرٍ وَالْمُزَنِيِّ Translation: “A group have said, ‘There is no repetition [of Ṣalāh] upon he who prays Ṣalāh behind him (i.e. behind the non-Muslim)’, and this is the view of Abū Thawr and Al Muzanī” [Al Awsaṭ Fī Al Sunan Wal Ijmā’ Wal Qiyās, volume 4, page 162, (Riyad: Dār Ṭībah, 1991), ed. Aḥmad ibn Muḥammad Ḥanīf] Ibn Qudāmah Al Maqdisī Raḥimahullah (d.620 AH) writes: وَقَالَ أَبُوْ ثَوْرٍ وَالْمُزَنِيِّ لَا إِعَادَةَ عَلَى مَنْ صَلَّى خَلْفَهُ وَهُوَ لَا يَعْلَمُ لِأَنَّهُ ائْتَمَّ بِمَنْ لَا يَعْلَمُ حَالَهُ فَأَشْبَهَ مَا لَوْ ائْتَمَّ بِمُحْدَثٍ Translation: “Abū Thawr and Al Muzanī have said, ‘There is no repetition [of Ṣalāh] upon the one who prays behind him (i.e. behind the non-Muslim), when he is not aware [that the person is a non-Muslim]. This is because he has performed Ṣalāh behind someone whose state he was unaware of, thus he is similar to the one who performs Ṣalāh behind a person who does not have wuḍū” [Al Mughnī, volume 2, page 413, (Cairo: Dārul Ḥadīth, 1995), ed. Muḥammad Sharaf Al Dīn and Muḥammad Al Sayyid] Even in his commentary upon Mukhtaṣar Al Muzanī, Nihāyah Al Maṭlab, Imām Al Juwaynī Raḥimahullah states that the Shafi’ī’ scholars are unanimous upon the impermissibility of a woman leading a mixed gender congregation in obligatory Ṣalāh. Hence, he writes: وَلَكِنَّهُ مُتَّفَقٌ عَلَيْهِ لَا نَعْرِفُ فِيْهِ خِلَافًا Translation: “However, it is agreed upon, we do not know any difference of opinion in it” [Nihāyah Al Maṭlab, volume 2, page 379, (Jeddah: Dārul Minhāj, 2007) ed. ‘Abdul ‘Azīm] Dr. Brown then does well to give the impression that the consensus of the prohibition of women leading mixed genders in congregational prayer has been made by the later scholars. He writes: “The claim of consensus made by Gomaa and others is unconvincing in light of this dissent” He says: “Even those who insist on such late-round consensus must recognise…” The great scholar and jurist, Imām Abū Bakr Al Jassās, who passed away in 370 AH and was fifteen years old at the time of Imām Al Ṭabarī Raḥimahullah (d.310 AH)’s death, and who was also no short of a luminary scholar praised by the likes of Al Khatīb Al Baghdādī Raḥimahullah (d.463 AH)[3], writes: أَمَّا الْمَرْأَةُ فَلَا خِلَافَ فِيْ امْتِنَاعِ جَوَازِ اقْتِدَاءِ الرَّجُلِ بِهَا Translation: “As for a woman, there is no difference of opinion in it being impermissible for a man to follow her [in Ṣalāh]”[4] [sharḥ Mukhtaṣar Al Ṭaḥāwī, volume 2, page 68, (Beirut: Dārul Bashāir Al Islāmiyyah, 2010), ed. Said Bakdash] The great Muḥaddith Ibn Ḥazm Al Zahirī Raḥimahullah (d.456 AH) writes in Marātib Al Ijmā': وَاتَّفَقُوْا أَنَّ الْمَرْأَةَ لَا تَؤُمُّ الرِّجَالَ وَهُمْ يَعْلَمُوْنَ أَنَّهَا امْرَأَةٌ فَإِنْ فَعَلُوْا فَصَلَاتُهُمْ فَسَادَةٌ بِإِجْمَاعٍ Translation: “And they have agreed that a woman shall not be an Imām for men when they know that she is a woman, and if they do this, then their Ṣalāh is invalid through consensus” [Marātib Al Ijmā', page 33, Dārul Ifāq Al Jadīdah] One will notice that Ibn Ḥazm Al Zahirī Raḥimahullah (d.456 AH) adds the condition ‘when they know that she is a woman’ as he was aware of the view of Imām Abū Thawr Raḥimahullah (d.240 AH) and Imām Al Muzanī Raḥimahullah (d.264 AH). Ibn ‘Abdil Barr Raḥimahullah (d.463 AH) writes in Al Istidhkār: وَأَجْمَعَ الْعُلَمَاءُ عَلَى أَنَّ الرِّجَالَ لَا يَؤُمُّهُمُ النِّسَاءَ Continued in next post...

2) The statements of Muḥy Al Dīn Ibn ‘Arabī Dr. Brown writes: “But even Gomaa’s fatwa tacitly acknowledged the dearth of any real scriptural evidence against women-led prayer. This lay behind the decision by the epochal Sufi sage Ibn Arabi to actually affirm women’s categorical right to lead prayers. Ibn Arabi was no lacklustre jurist and Hadith scholar, and he noted that none of the ulama who prohibited women-led prayer had any scriptural proof (nass) to support their views. Thus, ‘they should not be listended to’. Indeed, the Qur’an is silent on the question of woman-led prayer, and the only Hadith cited directly in classical modern discussion, which quotes the Prophet as ordering, ‘A woman will not lead a man in prayer, nor a Bedouin a townsman, nor an iniquitous man a believer,’ has never been updehld as reliable at all. Rather, it has always been rated as ‘weak’ or even ‘feeble.’ Much of the verbiage on the prohibition of woman-led prayer in classical works of Shariah law consists of derivative arguments. Each leaves ample opening for objection. In a sophisticated inversion of the a fortiori argument, Bayhaqi puts forth as his strongest evidence the tangentially related Hadith that ‘A community that entrusts its affairs to a woman will not flourish.’ One could object that not allowing a woman to serve as the ruler of a state in no way necessitates disqualifiying her from the significantly lesser charge of leading the men in her family in a daily prayer at home. Another standard argument, that women lack the spiritual and intellectual faculties to lead prayer, is dispended with summarily by Ibn Arabi. At various points in history, he explains, women have been affirmed by revelation as leaders and bearers of prophecy. Women are, as such, no different as a class than men regarding the capacity to lead religious rituals.” [Misquoting Muhammad by Dr. Jonathan AC Brown, page 190 – Oneworld – ISBN 978-1-78074-420-9] Muḥy Al Dīn Ibn ‘Arabī did consider it permissible for women to lead the congregational prayer of mixed genders. It is interesting to note, however, that when presenting his evidence, Muḥy Al Dīn Ibn ‘Arabī does not quote the Ḥadīth of Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha. Rather, Ibn ‘Arabī simply presents his evidence with the following: شَهِدَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِبَعْضِ النِّسَاءِ بِالْكَمَالِ كَمَا شَهِدَ لِبَعْضِ الرِّجَالِ وَإِنْ كَانُوْا أَكْثَرَ مِنَ النِّسَاءِ فِي الْكَمَالِ وَهُوَ النُّبُوَّةُ وَالنُّبُوَّةُ إِمَامَةٌ فَصَحَّتْ إِمَامَةُ الْمَرْأَةِ وَالْأَصْلُ إِجَازَةُ إِمَامَتِهَا فَمَنِ ادَّعَى مَنْعَ ذَلِكَ مِنْ غَيْرِ دَلِيْلٍ فَلَا يُسْمَعُ لَهُ Translation: “The Prophet Ṣallallāhu ‘Alayhi Wasallam gave testimony for some women that they are complete, just as he gave [this] testimony for some men, although they (the men) were more than women in completeness, and completeness is Prophethood and Prophethood is the position of a leader, thus it is permissible for a woman to be an Imām. The principle position is of the permissibility for her to lead Ṣalāh, so he who claims that it is impermissible without evidence shall not be listened to” [Futūḥāt Al Makkiyyah, volume 1, page 447, Būlāq Edition] Firstly, the analogical deduction (Qiyās) utilised in the quote has been based upon the assumption that women were also granted Prophethood, despite the fact that the vast majority of scholars have agreed that no woman was sent as a Prophet. Allah the Almighty says: وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوْحِيْ إِلَيْهِمْ Translation: “And we have not sent before you except men to whom we sent revelation” [surah Al Naḥl, verse 43] Ḥāfiẓ Ibn Kathīr Raḥimahullah writes: يُخْبِرُ تَعَالَى أَنَّهُ إِنَّمَا أَرْسَلَ رُسُلَهُ مِنَ الرِّجَالِ لَا مِنَ النِّسَاءِ وَهَذَا قَوْلُ جُمْهُوْرِ الْعُلَمَاءِ Translation: “The Almighty informs that he has sent Messengers from men, not women, and this is the view of the majority of scholars” [Tafsīr Ibn Kathīr, volume 4, page 544, (Beirut: Dār Ibn Al Jawzi, 1431 AH) ed. Ḥikmat ibn Bashīr] [Also see: Al Tafsīr Al Kabīr by Fakhr Al Dīn Al Rāzī, volume 8, page 47, (Beirut: Dār Iḥyā, n.a)][2] Furthermore, Ibn ‘Arabī has used analogical deduction (Qiyās) to prove the permissibility of women leading obligatory congregational prayer for mixed genders. This is despite the fact that that there can be no analogical deduction (Qiyās) in acts of worship as the intellect cannot decide how an act of worship is to be performed without a command from Sharī’ah (Tawqīf). Ḥaẓrat ‘Alī Raḍiyallāhu ‘Anhu said: لَوْ كَانَ الدِّيْنُ بِالرَّأْيِ لَكَانَ أَسْفَلَ الْخُفَّ أَوْلَى بِالْمَسْحِ مِنْ أَعْلَاهُ وَقَدْ رَأَيْتُ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ عَلَى ظَاهِرِ خُفَّيْهِ Translation: “If religion (i.e the commands of Sharī’ah) was based on intellect, the bottom part of the Khuf (“leather socks”) would be more worthy of being wiped than the top part of it, [whereas] indeed I have seen the Prophet Ṣallallāhu ‘Alayhi Wasallam wipe the top part of his Khuf (“leather socks”)” [sunan Abī Dāwud, volume 1, page 525 (Jeddah: Dārul Minhāj, 2010) ed. Shaykh Muḥammad ‘Awwāmah) Mullā ‘Alī Al Qārī Raḥimahullah writes: وَقَدْ قَالَ أَبُوْ حَنِيْفَةَ رَحِمَهُ اللهُ لَوْ قُلْتُ بِالرَّأْيِ لَأَوْجَبْتُ الْغُسْلَ بِالْبَوْلِ لِأَنَّهُ نَجِسٌ مُتَّفَقٌ عَلَيْهِ وَالِوُضُوْءُ بِالْمَنِيِّ لِأَنَّهُ نَجِسٌ مُخْتَلَفٌ فِيْهِ Translation: “Indeed, [imām] Abū Ḥanīfah, may Allah have mercy upon him, said, ‘If I were to rule according to my opinion, I would have made ghusl necessary after urination as it (urine) is impure by consensus and [i would have made] wudhu [necessary] from semen as its impurity is disputed’” [Mirqātul Mafātīḥ, volume 2, page 480, (Beirut: Dārul Fikr, 2010)] Moreover, the dissent of one scholar against a consensus cannot be used as evidence. This is especially when Muḥy Al Dīn Ibn ‘Arabī held the rejected view that any type of consensus other than the consensus of the Ṣaḥābah is invalid, as mentioned by some legal theorists. Mullā Jīwan Raḥimahullah writes: قَالَ بَعْضُهُمْ لَا إِجْمَاعَ إِلَّا لِلصَّحَابَة Translation: “Some of them said, ‘There is no consensus except for the Sahabah’” [Nūrul Anwār, volume 1, page 624, (Karāchī: Maktabatul Bushrā, 2011)] Under this statement, Maulānā Muḥammad ‘Abdul Ḥalīm Al Lucknawī Raḥimahullah writes: (قَالَ بَعْضُهُمْ) كَالشَّيْخِ مُحْيِ الدِّيْنِ ابْنِ الْعَرَبِي وَأَحْمَدَ بْنِ حَنْبَلَ فِيْ إِحْدَى الرِّوَايَتَيْنِ عَنْهُ Translation: “(Some of them said) such as Muḥy Al Dīn Ibn Al ‘Arabī and Aḥmad ibn Ḥanbal in one of the two narrations from him” [Qamrul Aqmār, volume 2, page 103, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1995)]

1) The Ḥadīth of Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha Dr. Brown writes: “The proponents of women leading prayer, including the MuslimWakeUp.com organizers, cited as proof the Hadith of the female companion Umm Waraqa. In this Hadith, the Prophet instructs Umm Waraqa to lead her household in prayer, even assigning an old man to act as her muezzin and perform the call to prayer. Even the medieval scholars most opposed to woman-led prayer acknowledged that the word ‘household’ (dar) used in the hadith should be assumed to include men and women. Much better attested than the previous Hadith banning woman-led prayer, the hadith of Umm Waraqa has been deemed ‘sound’ (sahih) by respected medieval scholars such as Ibn Khuzayma and Hakim Naysaburi, and the ultra-conservative modern Salafi Hadith critic Albani rated it as ‘good’ (hasan), the status of most Hadiths used in law.” [Misquoting Muhammad by Dr. Jonathan AC Brown, page 194 – Oneworld – ISBN 978-1-78074-420-9] The narration quoted by Dr. Brown is as follows: Al Walīd ibn Jumay’ narrates from ‘Abdul Raḥmān ibn Khallād regarding Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha: كَانَ رَسُوْلُ اللهِ صَلَّى الله عليه وسلم يزورُها في بيتها وجعلَ لها مُؤَذناً يُؤذّنُ لها وأمرَها أن تَؤُمَّ أهلَ دارِها Translation: “The Prophet Ṣallallāhu ‘Alayhi Wasallam would visit her house, and he designated for her a Mu’adhin who would give Adhan for her and he commanded her to lead the people of her house in Ṣalāh” This Ḥadīth has been proven to be weak. You may read the following article written by Muftī Zameelur Rahman Ṣāḥib: http://www.askimam.org/public/question_detail/28165 In summary, besides the inconsistency (Iḍtirāb) in the actual words of the narration, the narration also has the following flaws: 1- The inconsistency (Iḍtirāb) in narrations leading from Al Walīd ibn ‘Abdillah Al Jumay’ Every chain of narration contains the narrator Al Walīd ibn ‘Abdillah Al Jumay’. The inconsistency (Iḍtirāb) may be seen from the fact that the narration has been narrated by: Ø Al Walīd from his grandmother Laylā Bint Mālik from Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha Ø Al Walīd from ‘Abdul Raḥmān ibn Khallād from Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha Ø Al Walīd from his grandmother Laylā Bint Mālik from her father Mālik from Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha Ø Al Walīd from ‘Abdul Raḥmān ibn Khallād from his father Khallād from Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha Ø Al Walīd from his grandmother Laylā Bint Mālik from her mother from Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha [see: Tuḥfatul Ashrāf, volume 13, page 110, (n.a: Al Maktab Al Islāmī, n.a)] [Also see: Itḥāf Al Maharah, volume 18, page 323-324, (Madīnah: Wuzārah Al Shu’ūn, 2002)] [Tahdhīb Al Tahdhīb, volume 2, page 113, (Cairo: Al Fāruq Al Ḥadīthiyyah, 2009)] Indeed, the inconsistency (Iḍtirāb) in the chain of narration leading from Al Walīd ibn ‘Abdillah Al Jumay’ is undeniable. 2- The doubts over the reliability of Al Walīd ibn ‘Abdillah Al Jumay’ Every chain of narration contains the narrator Al Walīd ibn ‘Abdillah Al Jumay’. The statements of ‘Allāmah Al ‘Uqaylī Raḥimahullah (d.322 AH), ‘Allamah Ibn Ḥibbān Raḥimahullah (d.354 AH), and Imām Al Ḥākim Raḥimahullah (d.405 AH) regarding Al Walīd ibn ‘Abdillah Al Jumay’ have been mentioned in the article. ‘Allāmah Al ‘Uqaylī Raḥimahullah (d.322 AH) said: فِيْ حَدِيْثِهِ اضْطِرَابٌ Translation: “There is inconsistency (Iḍṭirāb) in his narrations” [Tahdhīb Al Tahdhīb, volume 11, page 139, Cairo: Al Fārūq Al Ḥadīthiyyah, 2009)] ‘Allamah Ibn Ḥibbān Raḥimahullah (d.354 AH) said: يَنْفَرِدُ عَنِ الْأَثْبَاتِ بِمَا لَا يَشْبَهُ حَدِيْثَ الثِّقَاتِ فَلَمَّا فَحُشَ ذَلِكَ مِنْهُ بَطَلَ الْإِحْتِجَاجُ بِهِ Translation: “He narrates singular narrations from reliable narrators that are such that they do not resemble the narrations of reliable narrators, thus when this became extravagant from him, it became invalid to use him (i.e. his narrations) as evidence” [Tahdhīb Al Tahdhīb, volume 11, page 139, Cairo: Al Fārūq Al Ḥadīthiyyah, 2009)] Imām Al Ḥākim Raḥimahullah (d.405 AH) said: لَوْ لَمْ يَخْرُجْ لَهُ مُسْلِمٌ لَكَانَ أَوْلَى Translation: “If [imām] Muslim had not presented his narration, it would have been better” [Tahdhīb Al Tahdhīb, volume 11, page 139, Cairo: Al Fārūq Al Ḥadīthiyyah, 2009)] In addition to the above, Ḥāfiẓ Al Mundhirī Raḥimahullah (d.656 AH) writes: وَفِيْ إِسْنَادِهِ الْوَلِيْدُ بْنُ عَبْدِ اللهِ بْنِ جُمَيْعٍ الزُّهْرِيُّ الْكُوْفِيُّ وَفِيْهِ مَقَالٌ وَقَدْ أَخْرَجَ لَهُ مُسْلِمٌ Translation: “It its chain of narration there is Al Walīd ibn ‘Abdillah Jumay’ Al Zuhrī Al Kūfī, and there is [some] talk over him and indeed [imām] Muslim has narrated from him” [Mukhtaṣar Sunan Abī Dāwūd, page 181, (Riyāḍ: Maktabatul Ma’ārif, 2010)] Imām Al Bazzār Raḥimahullah (d.292 AH) said: وَالْوَلِيْدُ بْنُ جُمَيْعٍ فَمَعْرُوْفٌ إِلَّا أَنَّهُ كَانَتْ فِيْهِ شِيْعِيَّةٌ شَدِيْدَةٌ وَقَدْ احْتَمَلَ أَهْلُ الْعِلْمِ حَدِيْثَهُ وَحَدَّثُوْا عَنْهُ Translation: “Al Walīd ibn ‘Abdillah Jumay’ is known, except that there was a huge amount of Shī’ism in him, and indeed the scholars have accommodated his narration and they have narrated from him” [Musnad Al Bazzār, volume 7, page 228 (Beirut: Dārul Kutub Al ‘Ilmiyyah, 2009) ed. Maḥfūẓ Al Raḥmān] Ḥāfiẓ Ibn Ḥajar Al ‘Asqalānī Raḥimahullah (d.852 AH) concludes in Taqrīb Al Tahdhīb: صَدُوْقٌ يَهِمُ وَرُمِيَ بِالتَّشَيُّعِ Translation: “He was [a] truthful [narrator] who made mistakes, and he was accused of being a Shī’ah” [Taqrīb Al Tahdhīb, page 612, Jeddah: Dārul Minhāj, 2009), ed. Muḥammad ‘Awwāmah] 3- Along with the inconsistency of narrations leading from Al Walīd ibn ‘Abdillah Al Jumay’, none the narrations leading from Al Walīd ibn ‘Abdillah Al Jumay’ are free from one of the following two narrators[1]: Ø Laylā bint Mālik, the grandmother of Al Walīd ibn ‘Abdillah Al Jumay’ Ø ‘Abdul Raḥmān ibn Khallād Laylā Bint Malik Ḥāfiẓ Ibn Hajar Raḥimahullah (d.852 AH) concludes in Taqrīb Al Tahdhīb: لَيْلَى بِنْتُ مَالِكٍ لَا تُعْرُفَ Translation: “Laylā Bint Mālik is not known” [Taqrīb Al Tahdhīb, page 785, Jeddah: Dārul Minhāj, 2009), ed. Shaykh Muḥammad ‘Awwāmah] The strict assessor of Ḥadīth, Abul Ḥasan ibn Al Qatṭān Raḥimahullah (d.628 AH) writes: وَجَدَّةُ الْوَلِيْدِ كَذَلِكَ لَا تُعْرَفُ أَصْلًا Translation: “The grandmother of Al Walīd is also like this, she is completely unknown” [bayān Al Wahm Wal Īhām, volume 5, page 23, (Riyāḍ: Dār Ṭībah, 2011) ed. Al Ḥusayn Āyat Sa’īd] From amongst the contemporary scholars of Ḥadīth, Shaykh Shu’ayb Al Arnaout and Shaykh Muḥammad ‘Awwāmah have stated that Laylā bint Mālik is an unknown (Majhūl) narrator. [Musnad Aḥmad ibn Ḥanbal, volume 45, page 254 (Beirut: Mu’assassah Al Risālah, 2008) ed. Shu’ayb Al Arnaout, et al.] [Muṣannaf Ibn Abī Shaybah, volume 18, page 220 (Jeddah: Dārul Qiblah, 2006) ed. Shaykh Muḥammad ‘Awwāmah] ‘Abdul Raḥmān ibn Khallād Ḥāfiẓ Ibn Hajar Raḥimahullah (d.852 AH) writes in Al Talkhīṣ Al Ḥabīr: وَفِيْ إِسْنَادِهِ عَبْدُ الرَّحْمَنِ بِنُ خَلَّادٍ وَفِيْهِ جَهَالَةٌ Translation: “In its chain of narration there is ‘Abdul Raḥmān ibn Khallād and there is ambiguity regarding him” [Al Talkhīṣ Al Ḥabīr, volume 2, page 57, (n.a: Mu’assassah Qurṭubah, 1995), ed. Abū ‘Asim] Ḥāfiẓ Ibn Ḥajar Raḥimahullah (d.852 AH) concludes in Taqrīb Al Tahdhīb: مَجْهُوْلُ الْحَالِ Translation: “His state [as a narrator] is unknown” [Taqrīb Al Tahdhīb, page 372, Jeddah: Dārul Minhāj, 2009), ed. Shaykh Muḥammad ‘Awwāmah] From amongst the contemporary scholars of Ḥadīth, Shaykh Shu’ayb Al Arnaout and Dr. Māhir Yasīn Al Faḥl have concluded that ‘Abdul Raḥmān ibn Khallād is unknown (Majhūl). Conclusion Ḥāfiẓ Abul Walīd Al Bājī Raḥimahullah (d.474 AH) writes: هَذَا الْحَدِيْثُ مِمَّا لَا يَجِبُ أَنْ يُعَوَّلَ عَلَيْهِ Translation: “This narration is from amongst those that are not necessary to be relied upon” [Al Muntaqā Sharḥul Muwattā, volume 2, page 203, (Beirut: Dārul Kutub Al ‘Ilmiyyah, 1999) ed. Muḥammad ‘Abdul Qādir] ‘Allāmah Ibn Al Mulaqqin Raḥimahullah (d.804 AH) writes: هَذَا الْحَدِيْثُ سَكَتَ عَنْهُ الْبَيْهَقِيُّ فِي "السُّنَنِ" وَعَبْدُ الْحَقِّ فِي "الْأَحْكَام" وَقَدْ عَلِمْتَ مَا فِيْهِ مِنَ الإِضْطِرَابِ وَالْجَهَالَةِ Translation: “This narration; Al Bayhaqī in Al Sunan and ‘Abdul Ḥaq in Al Aḥkām have remained silent over it, and indeed you are aware of all that it contains from inconsistency (Iḍṭirāb) and anonymity (Jahālah)” [Al Badrul Munīr, volume 4, page 392, (Riyāḍ: Dārul Hijrah, 2004), ed. ‘Abdullah ibn Sulaymān, et. al] Qiwām Al Dīn Al Kākī Raḥimahullah (d.749 AH) writes: فِيْ حَدِيْثِ أُمِّ وَرَقَةَ مَقَالًا عِنْدَ أَهْلِ الْحَدِيْثِ Translation: “The scholars of Ḥadīth have made some comments over the narration of Umm Waraqah” [Mi’rāj Al Dirāyah, ب/ق١۲٠/١, Fayḍullah Effendī] In his bibliogprahy, Dr. Brown has quoted the authentication of ‘Allāmah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH) for this narration. ‘Allāmah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH) understood Qiwām Al Dīn Al Kākī Raḥimahullah (d.749 AH)’s statement above as a reference to the anonymity of ‘Abdul Raḥmān ibn Khallād. Al ‘Aynī Raḥimahullah (d.885 AH) has then attempted to refute Qiwām Al Dīn Al Kākī Raḥimahullah (d.749 AH). However, Qiwām Al Dīn Al Kākī Raḥimahullah (d.749 AH) was not only referring to the anonymity of ‘Abdul Raḥmān ibn Khallād. Indeed, there are other issues with the narration other than the anonymity of ‘Abdul Raḥmān ibn Khallād. Accordingly, ‘Allāmah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH)’s authentication of this narration would not be accepted as he has only attempted to address the issue of the anonymity of ‘Abdul Raḥmān ibn Khallād, he has not addressed the other issues with the narration. Interestingly, ‘Allāmah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH) has also interpreted the narration of Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha as women leading other women in congregational prayer. [see: Sharh Sunan Abī Dāwūd, volume 3, page 96 (Riyad: Maktabah Al Rushd, 1999) ed. Khalid ibn Ibrahim] Perhaps not entirely related to our discussion, but Dr. Brown has mentioned in his bibliography that ‘Allāmah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH) has authenticated the narration in his Sharḥ Sunan Abī Dāwud. This is incorrect. ‘Allāmah Badr Al Dīn Al ‘Aynī Raḥimahullah (d.885 AH) has authenticated the narration in his book Al Bināyah Sharḥul Hidayah, not Sharḥ Sunan Abī Dāwud. [Al Bināyah Sharḥul Hidayah, volume 2, page 395 (Multan: Al Maktabah Al Haqqaniyyah, n.a)] It is for the reasons mentioned above that Shaykh Shu’ayb Al Arnaout and his team of researchers that worked on Musnad Aḥmad ibn Ḥanbal concluded that the narration is weak. [see: Musnad Aḥmad ibn Ḥanbal, volume 45, page 254 (Beirut: Mu’assassah Al Risālah, 2008) ed. Shu’ayb Al Arnaout, et al.] [Also see: Sunan Abī Dāwud, volume 1, pages 442-443 (Damascus: Al Risālah Al ‘Alimiyyah, 2009) ed. Shu’ayb Al Arnaout] Dr. Al Ḥusayn Āyat Sa’īd has also concluded that the narration is weak in his research on Bayān Al Wahm Wal Īhām. [bayān Al Wahm Wal Īhām, volume 2, page 220, (Riyad: Dār Ṭībah, 2011) ed. Al Ḥusayn Āyat Sa’īd] Dr. Māhir Yasīn Al Faḥl has also concluded that the narration is weak in his research upon Ṣaḥīḥ Ibn Khuzaimah. [see: Mukhtaṣar Al Mukhtaṣar Min Musnad Al Ṣaḥīḥ An Al Nabī Ṣallallāhu ‘Alayhi Wasallam, volume 3, page 169 (Riyāḍ: Al Maymān, 2009) ed. Dr. Māhir Yasīn Al Faḥl] Dr. Brown rightly states that the narration has been authenticated by Ibn Khuzaimah Raḥimahullah, indicating towards the fact that Ibn Khuzaimah Raḥimahullah has presented the narration in his Ṣaḥīḥ Ibn Khuzaimah. However, there are weak narrations in Ṣaḥīḥ Ibn Khuzaimah as well as pointed out in our previous Fatwā, see: http://www.askimam.org/public/question_detail/35532 Also, it is interesting to note that Ibn Khuzaimah Raḥimahullah presents this narration under the chapter: بَابُ إِمَامَةِ الْمَرْأَةِ النِّسَاءَ فِي الْفَرِيْضَةِ Translation: “The chapter of a woman being an Imām for women in obligatory Ṣalāh” This clearly shows that although Dr. Brown presents Ibn Khuzaimah Raḥimahullah’s authentication, he has interpreted the narration differently to how Ibn Khuzaimah Raḥimahullah has interpreted it. [see: Mukhtaṣar Al Mukhtaṣar Min Musnad Al Ṣaḥīḥ An Al Nabī Ṣallallāhu ‘Alayhi Wasallam, volume 3, page 169 (Riyāḍ: Al Maymān, 2009) ed. Dr. Māhir Yasīn Al Faḥl] Indeed, the strict assessors of Ḥadīth have not spared this narration either. ‘Allāmah Ibn Al Jawzī Rahimahullah (d.597 AH) writes after recording the narration of Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha: وَهَذَا لمْ يَصْحَّ Translation: “This [narration] is not authentic” [Al Taḥqīq Fī Aḥādīth Al Ta’līq, volume 1, page 255 (Beirut: Dārul Fikr, 2001)] Abul Ḥasan ibn Al Qatṭān Raḥimahullah (d.628 AH) writes: وَذَكَرَ إِمَامَةَ أُمِّ وَرَقَةَ بِقَوْمِهَا وَسَكَتَ عَنْهُ وَهُوَ لَا يَصِحُّ Translation: “He has mentioned [the narration of] Umm Waraqah leading Ṣalāh and has remained silent over it, and it is in not authentic. [bayān Al Wahm Wal Īhām, volume 5, page 685, (Riyad: Dār Ṭībah, 2011) ed. Al Ḥusayn Āyat Sa’īd] Beyond the analytical aspect of the Ḥadīth, the Ḥadīth of Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha does not explicitly mention that she led the obligatory congregational prayer of males and females (mixed gender). It is interesting to note that Dr. Brown does not discuss any of the above except very briefly in his bibliography.

A BRIEF RESPONSE TO DR. JONATHAN AC BROWN WITH REGARDS TO THE ISSUE OF WOMEN LEADING MEN OR MIXED GENDER IN CONGREGATIONAL PRAYER QUESTION: Could you kindly read the section on women leading congregational prayer in Jonathan AC Brown’s book ‘Misquoting Muhammad’? He claims that the consensus of impermissibility is invalid. ANSWER: Alḥamdulillah, there are many sincere Muslims who love Islām and wish to defend Islām. However, in doing so, it is important to maintain the rules and principles of Islām. If one violates fundamental rules of Ḥadīth and Fiqh in a sincere attempt to defend Islām, he will end up causing more harm. Dr. Jonathan A.C. Brown has made an attempt to prove the validity of women leading a mixed congregation in Ṣalāh in his book, ‘Misquoting Muhammad’, Chapter Five. However, he has erred in his approach. Muftī Mu’ādh Chati has analysed Dr. Jonathan A.C. Brown’s article on the issue and pointed out the academic flaws in his approach to this topic that inevitably led to his incorrect conclusion. This article makes for an interesting read for the ‘Ulamā. Unfortunately, some individuals are mesmerised by people’s writing styles and presentation without analysing and measuring the contents of the writing through established academic rules and principles. MUFTI EBRAHIM DESAI In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Darul Iftaa is currently preparing to close for its Ramaḍān break. Accordingly, we are unable to provide a detailed response. Nonetheless, we shall provide a brief response. We have read the chapter in reference. It is clear from his approach that Dr. Jonathan A.C. Brown considers it permissible for women to lead obligatory congregational Ṣalāh for males and females (mixed genders). He has based his reasoning upon the following: 1. The narration of Ḥaẓrat Umm Waraqah Raḍiyallāhu ‘Anha 2. The statements of Muḥy Al Dīn Ibn ‘Arabī 3. The claim that there is no consensus upon its impermissibility due to the difference of opinion of Imām Abū Thawr Raḥimahullah (d.240 AH), Imām Al Muzanī Raḥimahullah (d.264 AH), and Imām Muḥammad ibn Jarīr Al Ṭabarī Raḥimahullah (d.310 AH) Analysis: Before continuing further, it must be clarified that there is a legitimate difference of opinion amongst the scholars of the four schools of thought with regards to women leading other women in congregational Ṣalāh. Our discussion below pertains to the issue of women leading men/men and women (mixed genders) in obligatory congregational Ṣalāh. Dr. Brown begins the chapter by writing: “In March 2005, web traffic and media in the Muslim world convulsed with new controversy. Its source was unusual. Muslims in America rarely contribute to the regular flow of scandals or outrageous fatwas that provide standard media fodder. In New York, a collection of Muslim activitists along with the organization MuslimWakeUp.com had helped organize what they described as the ‘first punlic Juma prayer of its kind’ in the history of Islam. It would be led by a woman, who would deliver the Friday sermon leading the congregation in prayer. The Manhattan prayer received premier attention in the US media. Motives were mixed among the organizers. For many, asserting a woman’s right to lead men or a mixed-gender group in communal prayer and deliver a Friday sermon was a necessary step toward reclaiming Muslim women’s parity with men and their legitimate role in Islam’s public religious life. For the American Muslim scholar and activist who was asked to lead the prayer, Dr. Amina Wadud, it was the continuation of her own spiritual struggle to realize Islam’s liberation of all people, an outgrowth of the African-American stuggle for equality. For author and media activist Asra Nomani, who buzzed around the event coordinating publicity for an upcoming book, it was a step in her ongoing public cry for reform in Islam (She had some days earlier taped ’99 [sic] Precepts’ to the door of her local mosque in West Virginia).” [Misquoting Muhammad by Dr. Jonathan AC Brown, page 189 – Oneworld – ISBN 978-1-78074-420-9] We shall now analyse the evidences presented by Dr. Brown.

20 Advices for Ramadhan 1. Fast during Ramadhan with belief and truly seeking the reward of Allah the Most High so that He may forgive your past sins. 2. Beware of breaking your fast during the days of Ramadhan without a valid Islamic excuse, for it is from the greatest of sins. 3. Pray Taraweeh Salaah and the night prayer during the nights of Ramadhan – especially on Laylatul-Qadr – based on belief and truly seeking the reward of Allah, so that Allah may forgive your past sins. 4. Make sure that your food, your drink and your clothing are from halal means, in order that your actions be accepted, and your supplications answered. Beware of breaking your fast with haram. 5. Give food to fasting people to gain a reward similar to theirs. 6. Perform your five prayers on time in congregation to gain the reward and Allah’s protection. 7. Give a lot of charity for the best charity is that in Ramadhan. 8. Beware of spending your time without performing righteous deeds, for you will be responsible and reckoned for it and will be rewarded for all you do during your time. 9. Perform Umrah in Ramadhan for Umrah in Ramadhan is equal to Hajj. 10. Seek help for fasting during the day by eating Sehri in the last part of the night before the appearance of Fajr. 11. Hasten breaking your fast after the sun has truly set in order to gain the love of Allah. 12. Perform ghusl before Fajr if you need to purify yourself so that you are able to perform acts of worship. 13. Seize the opportunity of being in Ramadhan and spend it with the good that has been revealed in it – by reciting the noble Quran and pondering and reflection of its meanings so that it be a proof for you with your Lord and an intercessor for you on the Day of Reckoning. 14. Preserve your tongue from lying, cursing, backbiting and slander for it decreases the reward of fasting. 15. Do not let fasting cause you to cross your boundaries by getting upset due to the slightest of reasons. Rather, fasting should be a cause of peacefulness and tranquillity of your soul. 16. Increase in the remembrance of Allah, seeking of forgiveness, asking for Paradise and protection against the Fire, especially when fasting, while breaking the fast and during Sehri, for these actions are among greatest causes of attaining Allah’s forgiveness. 17. Increase in supplication for yourself, your parents, your children and Muslims, for Allah has ordered making of supplications and has guaranteed acceptance. 18. Repent to Allah with a sincere repentance in all times by leaving sins, regretting those that you have done before and firmly deciding not to return to them in the future, for Allah accepts repentance of those who repent. 19. Ensure that you attain the positive effects of your acts of worship such as prayer, fasting, zakat and hajj, sincere repentance and leaving out customs that are in variance with the Shariah. 20. Invoke a lot of Durood upon the Messenger of Allah Sallallahu Alayhi wa Sallam, may Allah’s blessings and peace be upon him, his Companions and all those who follow them until the Day of Judgment. O Allah make us and all Muslims of those who fast and stand in prayer during the month of Ramadhan based on belief and truly seeking Your reward so that our past and future sins are forgiven. From the book Khulaasatul Kalaam Jamiatul Ulama (KZN) Council of Muslim Theologians

بئر طوى - Well of Tuwa Jarwal and the Well of Tuwa Area where the Prophet camped before the conquest of Makkah draws thousands of visitors JARWAL is one of Makkah’s famous districts and is distinguished for its rich heritage. The well-known Tuwa well, where the Prophet Muhammad (peace be upon him) reportedly took a bath the night before the conquest of Makkah, is located there. Many pilgrims visit the well every year as it is located along the road leading to the Grand Mosque. The Saudi Commission for Tourism and National Heritage (SCTH) recently constructed a wall around the well to protect it from destruction. Jarwal was popular in the past because of its traditional souk. A large number of Makkans used to visit this souk. There were wholesale and retail traders of various goods such as incenses, fruit and vegetables. It also housed the souk for fodder and seeds and a sheep market. “A huge portion of this market has been shifted to Kaakiya,” said one resident. However, a number of traders continue their business activities in Jarwal, especially the sale of pigeon feed. Some pilgrims and philanthropists pay these traders in advance to supply food for the pigeons regularly. “Jarwal was a garden before it was turned into a residential district,” said Saleem Al-Otaibi while speaking to Okaz/Saudi Gazette. “It became famous after the vegetable market near the Haram was shifted there,” he added. A large number of Bedouins used to visit the market to purchase their requirements of incenses, foodstuffs, coffee and cardamom, said Al-Otaibi. “One of the oldest taxi stands in Makkah is located here and these taxis transported people to Jamoom and Wadi Fatima,” he pointed out. Ahmed Alhaj, owner of a shop that sells bird feed, said the Jarwal market was famous even during his childhood. “I used to see a large number of people from Makkah and neighboring villages visiting this market,” he said, adding that pilgrims used to be the main customers. “The shifting of the vegetable market from the vicinity of the Haram to Jarwal several years ago boosted the souk as a large number of traders moved to this market,” he added. Dr. Fawaz Al-Dahas, professor of history and Islamic civilization at Umm Al-Qura University, said the Prophet Muhammad (peace be upon him) is believed to have taken a bath using water from the well in Tuwa the night before the conquest of Makkah in 630 AD. “The Prophet issued orders to his forces staying at this place before moving toward the Kaaba. He divided the forces into two groups with Khaled Bin Walid leading one group,” Al-Dahas said. The palace of Bin Sulaiman, who was finance minister of King Abdul Aziz, is located in Jarwal, which was known previously as Tuwa district. Jarwal is situated close to the Grand Mosque. About 90 percent of its buildings are old while the rest are newly constructed residential towers that accommodate pilgrims. “About 70 percent of Jarwal district was razed for the expansion of the Grand Mosque,” Al-Dahas said. It also houses the Grand Mosque’s air conditioning units, power generators and a huge garbage treatment plant, in addition to a fuel and water storage facilities. Abdullah Fareej Al-Subhi, a resident of Jarwal, criticized the Makkah municipality for handing over parking areas in the district to an investment company. “This has put us in an awkward situation. We have to pay the company even for parking cars near our homes,” he added. Musaifer Al-Maabadi, who has been working as a taxi driver for 40 years in Jarwal, is worried about shortage of work. “I work from morning till evening and earn only SR100 these days,” he added. http://saudigazette.com.sa/saudi-ara...wal-well-tuwa/ The well

The method of amending broken Ramadaan Fasts Q. I was wondering, if a person breaks a fast for no reason, he has to fast for 60 consecutive days. But what if this was done in the days of ignorance and now there are too many fasts to catch up and it is quite impossible to do so? Is there a dumm that can be paid? And if so, approximately how much per fast? (Question published as received) A. In the case where multiple Ramadaan fasts where broken in the past, it is not a requirement that 60 fasts be kept for each fast. Rather the keeping of one period of 60 fasts will serve as a Kaffarah (expiation) for all the previously broken fasts. It must be noted that the Kaffarah of 60 fasts is separate from the Qadha of the broken fasts. Hence, in addition to the Kaffarah fasts, one Qadha fast must be kept for each of the missed fasts. For example, if a person broke 20 fasts, they will have to keep 1 X 60 days Kaffarah fasts and 20 Qadha fasts, totalling 80 fasts altogether. Qadha fasts may be kept together or separately. They are individual fasts and hence a specific order is not necessary. The 60 days of Kaffarah fasts must be kept consecutively for it to be valid. It should be kept at a time when the dates of the Eids will not come in between, as it is not allowed to fast on the Days of Eid and this would break the continuity of the Kaffarah fasts. Hence, the Kaffarah should be kept at a time when one is in good health, and when one feels relatively certain that they will be able to fulfil it. The winter months would be easier than the summer months. A female gets some respite during the Kaffarah fasts, unlike a male, as she does not fast during her menses. When her menses begins, she must immediately stop fasting and must immediately resume fasting (from the next Sehri) when her menses ends. 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.) Fatwa Department Jamiatul Ulama (KZN)

Assalaamu 'alaykum warahmatullah Jazaakallahu khayran Brother CH but I have a query which I have heard some others mention as well In the flow chart, along with Shahada UK there is Morocco and South Africa. What many do not understand is why consider khabar from Morocco and South Africa. If throughout UK the moon has not been sighted shouldn't the month just be declared as 30?

The Virtue and Format of Salatut Tasbih By Moulana Zeyad Danka The Virtues of Salatut Tasbih Salatut Tasbih is a very important and meritorious form of salah. This is evident from several Hadiths, wherein Rasulullah (sallallahu ’alayhi wasallam) emphasised on it and enjoined it as a matter of great kindness and favour. As such, the ‘Ulama, Jurists, Muhadditheen, and Sufis throughout the centuries have been particular in offering this Salah. Sayyiduna Abbas (radiyallahu ’anhu) has narrated that he was once informed by Rasulullah (sallallahu ’alayhi wasallam), ”O Abbas! Should I not present to you? Should I not confer to you? Should I not inform you of such an act, which if you practise (these wordings of similar meaning were repeated in order to capture the attention of the listener and to emphasise the importance of the salah so as to instill a yearning to perform it), Allah Ta’ala will forgive all your sins, whether old or new, intentional or unintentional, minor or major, open or secret.” (After describing the method of performing this salah) Nabi (sallallahu ’alayhi wasallam) stated, ”If possible, you should offer this salah once everyday, and if you cannot perform it daily, then offer it on every Friday (weekly), or once a month, or once a year or at least once in your lifetime.” (Sunan Abu Dawud, Hadith: 1297) The Status and Importance of Salatut Tasbih Imam Al-Hakim (rahimahullah) who is an authority on Hadith, has written, ”The authenticity of this Hadith (of salatut tasbih) is supported by the fact that, since the second generation after the Sahabah (radiyallahu ’anhum) until our times, all the great teachers in the various sciences of Din have been offering this salah with constancy and have been advising the people to do so. Among them was Imam Abdullah Ibn Mubarak (rahimahullah) (he was the teacher of the teachers of Imam Bukhari (rahimahullah).[1] Imam Al-Bayhaqi (rahimahullah) has stated that, even before Ibn Mubarak (rahimahullah) , Imam Abul Jauzaa (rahimahullah) , a Tabi’i (one who had seen the Sahabah (radiallahu anhum) and whose narrations are considered to be reliable, used to be very particular in offering this salah daily. As soon as he heard the azan for the Zuhr Salah, he would go to the musjid and would complete this Salah before the Zuhr Salah.[2] Imam Abdul Aziz Ibn Abi Rawwaad (rahimahullah) who was the teacher of Ibn Mubarak (rahimahullah) and who was a great devotee and saint, has stated, ”One who desires to attain Jannah should be constant in offering Salatut Tasbih.”[3] Allamah Taqi Ud-Deen As-Subki (rahimahullah) has stated, ” This salah is very important and one should not get misled if some people happen to deny its importance. The one, who ignores it even after learning about its immense reward, is negligent in religious matters, fails to act like virtuous people, and should not be considered as a reliable person.”[4] Sayyiduna Abdullah Ibn Abbas (radiyallahu ’anhuma) used to offer this Salah every Friday.[5] It is mustahab (commendable) to perform this salah on all those auspicious nights wherein extra ibadat (worship) are encouraged e.g. The 15th Night of Sh’aban, The nights of Ramadan etc. [References: [1] Al Mustadrak Hakim, Hadith: 1196; [2] Fadhail A’amal, Virtues of Zikr pg. 244; [3] At Tarsheeh, Libayaani Salatit Tasbeeh pg.33; [4]Sharhul Ihya vol. 3 pg. 794; [5] Mirqatul Mafateeh, Hadith: 1329] Note: The Authenticity of Salatut Tasbih has been affirmed by the muhadditheen. Many of them have written detailed articles on this matter. Allaamah Suyuti رحمه الله has enumerated up to 20 great muhadditheen who have accepted its authenticity. (Al-Laalil Masnoo’ah vol.2, pg.40) According to the principles of hadeeth, this hadith falls at least in the category of Hasan Ahadith. (see here for more on the authenticity of Salatut Tasbih) The Method of Performing Salatut Tasbih Imam Abdullah Ibn Mubarak (rahimahullah) and many other ‘Ulama narrate the following method of offering this salah. (This method is also reported from Rasulullah (sallallahu ‘alayhi wasallam) and is the preferred method). “After reciting thana and before reciting Surah Fatihah repeat these words (the third Kalimah) سُبْحَانَ اللهِ وَالْحَمْدُ ِللهِ وَلاَ اِلَهَ اِلاََّ اللهُُ وَاللهُُ اََكْبَرْ fifteen (15) times. Then start with اَعُوْذُ and بِاسْمِ اللهِ and, after completing Surah Fatihah and another surah, these words (above mentioned) should be repeated ten times before the ruku, ten times during the ruku, ten times after standing up from the ruku, ten times in each sajdah and ten times while sitting between the two sajdahs. All four rakats should be performed in this manner, thus completing seventy five times (tasbihs) in each rakat and 300 times (tasbihs) in four rakats.” (Sunan Tirmidi, Hadith: 481) Here under is a brief outline of the format, and how many times the tasbeeh should be recited in each posture: AFTER THANAA – BEFORE SURAH FAATIHA: x 15 [AS FOR THE 2nd, 3rd AND 4th RAKAAT, THE TASBEEHS SHOULD BE RECITED BEFORE COMMENCING WITH SURAH FAATIHA] BEFORE RUKU: x 10 DURING RUKU: x 10 WHILE STANDING – AFTER RISING FROM THE RUKU: x 10 IN THE FIRST SAJDAH: x 10 SITTING POSTURE – BETWEEN BOTH SAJDAS: x 10 IN THE SECOND SAJDAH: x 10 TOTAL PER RAKAAT: 75 TOTAL IN FOUR RAKAATS: 300 There are no particular surahs specified for this salah. Any surah may be recited. However Sayyiduna Ibn Abbas (radiyallahu’anhuma) was once asked, ”Are there any particular surahs to be recited in this salah? He replied, ‘At Takasur (Sura.102), Al ‘Asr (Sura.103), Al Kafirun (Sura.109) and Al Ikhlas (Sura.112).” Some ‘Ulama have also stated, ”The most virtuous surahs (to be recited in this salah) are Al Hadid (Sura.57), Al Hashar (Sura.59), As Saff (Sura.61) and At Taghabun (Sura.64).” (Raddul Muhtaar vol.2, pg.27) Some Important Points to Keep in Mind 1. Counting should not be done verbally as this act nullifies the salah. The best way is that the fingers should be kept in their position, but should be pressed one by one for counting. (Raddul Muhtaar vol.2, pg.27) 2. This Salah can be offered at any time of the day or night besides the three forbidden times. However, the more appropriate times, in order of preference, are: After midday (zawal), any time during the day, and any time during the night. (Fadhail A’amal, Virtues of Zikr pg.245) 3. According to some Hadiths, the third Kalimah should also be followed by لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ العَلِيِّ الْعَظيِمِ therefore better to recite it sometimes in addition to the third Kalimah.” (Ihyaa – vol.2, pg.267) 4. In the ruku, سُبْحَانَ رَبِّيَ الْعَظِيْمْ and in the sajdah, سُبْحَانَ رَبِّيَ الاَعْليَ should be recited before reciting the third kalimah.” (At Tarsheeh, Libayaani Salatit Tasbeeh pg.22) 5. If one missed out all or some tasbeehs in any posture, there will be no need to make sajda sahw (at the end of the salah) to compensate for this omission. However, the omitted amount should be made up for in the next posture unless the subsequent posture is that of qaumah (the standing position after ruku) or jalsah (the sitting position between the two sajdas). In these postures, one should recite the kalimas as specified and then cover up for the deficiency in the next act. For instance, if one omits the recitation of the tasbbeehs in the ruku, one should make up the deficiency in the first sajda. (Raddul Muhtar vol.2 pg.28) 6. Whilst performing this salah, it is also advisable to tie (fold) the hands when standing in Qaumah (the posture between the ruku and sajdah) when reciting the tasbeehs. (Ahsanul Fatawa vol. 3, pg.491) Practise and Convey This Gift Granted to us by Rasulullah (sallallahu ‘alayhi wasallam). Prepared by: Moulana Zeyad Danka (Dar Al-Mazeed publications) al-miftah

The Fasts of Sha’baan Rasulullah Sallallahu Alayhi wa Sallam loved to fast in the month of Sha’baan and He encouraged fasting on the 13th, 14th and 15th of every lunar month. Sayyidah Aa’isha Radhiyallahu Anha states, “The most beloved month for fasting by Rasulullah Sallallahu Alayhi wa Sallam was the month of Sha’baan.” (Sahih Ibn Khuzaymah) Hazrat Milhaan Alqaysi Radhiyallahu Anhu narrates, “Rasulullah Radhiyallahu Anhu would instruct us to fast on the days of the full moon, the 13th, 14th and 15th of the month. He Sallallahu Alayhi wa Sallam would say it is like perpetual fasting (in reward).” (Abu Dawud) It should be noted there is no authentic narration that supports the exclusive fast of the 15th of Sha’baan. Thus one may fast at any time during the month and one may fast, as in other months, on the 13th, 14th and 15th of Sha’baan. Jamiatul Ulama (KZN) Council of Muslim Theologians

Virtues of the 15th Night of Sha‘ban by Mawlana ‘Abd al-Hafiz al-Makki Translated by Ismaeel Nakhuda, Hamood Aleem and Adam Ahmed (Translators’ foreword: Below is a translation of a very well researched and informative treatise prepared by the late Shaykh ‘Abd al-Hafiz Makki (may Allah sanctify his secret) on the virtues of the 15th night of Sha‘ban. With the blessed night almost nigh and the holy month of Ramadan a matter of weeks away, the translators request all readers to remember them, the author, and our scholars and elders in their pious supplications that Allah Most High grant us all, including the Ummah of Muhammad, His love and the love of His beloved Prophet ﷺ.) Introduction In the name of Allah, the Most Gracious, the Most Merciful All praise is for Allah, we praise Him, seek His aid and forgiveness, believe in Him and place our trust in Him. We seek refuge with Allah from the mischief of our selves and the wickedness of our deeds. Whoever Allah guides, there is none that can lead him astray and whoever He leads astray, there is none that can guide him. I bear testimony that there is none worthy of worship except Allah alone; He has no partner. I bear testimony that our Master and Leader Muhammad is His slave and messenger. May Allah bless him, his family, his companions, his wives and his followers, all of them, and grant them peace. To continue: one of the young erudite scholars in Britain — that is Shaykh Muhammad Saleem Dhorat, a graduate of Dar al-‘Ulum al-‘Arabiyyah al-Islamiyyah in Bury, Britain, who is active in Islamic work, especially among the Muslim youth — asked me last year in 1419AH regarding the 15th of Sha‘ban and what has been narrated regarding it in terms of hadiths and athars (non-prophetic narrations), and whether it is appropriate for a Muslim to mark this night with worship and to fast during the day. I, therefore, compiled for him at that moment, with the accordance of Allah, a collection of narrations and athars regarding its virtues in a booklet that I sent him and, likewise, sent some copies to some dear people and friends. At the beginning of Rajab in 1420AH, some of the people of knowledge, especially some of the brothers in charge of the Khalil Islamic Foundation in Pakistan, asked me to revise the booklet, address any deficiencies and prepare it for printing and publishing to make its benefit widespread. I was not able to fulfil this request immediately due to my preoccupation in correcting and revising the proofs of al-Kanz al-Mutawari fi Ma‘adin Lami‘ ’l-Dirari wa Sahih al-Bukhari; this was due to the importance of this great and blessed work which is a great and detailed commentary on the Sahih al-Bukhari and which shall insha’-Allah be complete in around 25 volumes. It is the work of our shaykh, the imam, the hafiz, the rabbani, Shaykh al-Hadith, ‘Allamah Muhammad Zakariyya al-Kandhalwi al-Siddiqi (may Allah have mercy on him). Allah Most High granted me the accordance to complete the above work at the beginning of Sha‘ban and I completed this booklet on the fifth night of Sha‘ban in 1420AH with the grace and favour of Allah. I have hastily included within it, with the accordance of He Most High, some valuable material in terms of narrations, athars and sayings of the people of knowledge which will suffice anyone who intends to follow the truth. As to he who is stubborn, I ask Allah for guidance and righteousness for him and us. There is no power or might, except with Allah. I hope Allah Most High accepts this humble effort in exposing the truth and makes it purely for His Noble Pleasure, and a means and way of drawing close to Him. Likewise, it pleases me to inform every Muslim bother that this book is not under any copyright and that anyone is permitted to print and distribute it for free or for a cover price. I only hope that the person is diligent in ensuring its accuracy when printing it and that he remembers me, my parents and my shaykhs in his pious prayers. For us Allah is enough and He is the best trustee. May Allah send peace and blessings on our master Muhammad and on his family and Companions, all of them. All praise is for Allah at the beginning and at the end. ‘Abd al-Hafiz Malik ‘Abd al-Haqq al-Makki Makkah al-Mukarramah 05/08/1420 CONTINUE READING HERE

Cure for Worries By Mufti Muhammad Taqi Usmani All praise for Allah. We praise Him and seek His help and His forgiveness and we believe in Him and rely on Him. We seek refuge with Allah from (the evils of our selves and the vices of our deeds. There is no one to misguide whom Allah guides and there is no one to guide whom Allah lets go astray. I bear witness that there is no god but Allah Alone. He has no partner. I also bear witness that our authority, our Prophet and our Master, Muhammad is His servant and His Messenger. May Allah have mercy on him, his household and on his Companions and bless them and send peace on them in great abundance. INTRODUCTORY WORDS This Hadith is narrated by Abdullah bin Abu Aufa (ra), who was a jurist companion of the Prophet (saws). He quotes the Messenger of Allah (saws) as saying. "If anyone needs something from Allah, or from a fellow man then he must first perform ablution punctiliously and offer two rakat prayer'. Then he should praise and glorify Allah and invocate blessings on the Prophet (saws). Then he must make a supplication in these words: There is no one worthy of worship except Allah, the element, the Bountiful. Glory to be Allah, Lord of the Magnificent. Throne! I do seek all causes of the (grant of) Your mercy, and the purposes of (securing) Your forgiveness, a full share of all virtuous deeds, a safety from every sin. Leave none of our sins unforgiven. no anxiety unrelieved and no need, wherewith you are pleased, unfulfilled. O you, the Most merciful of those who show mercy!" The Holy Prophet (saws) has described the method of a prayer which in common parlance is called Salah Al Hajah or 'prayer for fulfillment of a need' whenever a Muslim has a need or faces an anxiety or desires something which seems difficult to achieve then he must ffollow the advice of the Holy Prophet (saws) and offer the salah Al-Hajah, and make the supplication of his Hajah, then he may present his need or desire before Allah in his own words. If there is good for him in that, the merciful Allah will surely fulfill his Hajah. or need. Thus, it is the sunnah, (practice) of the Holy Prophet (saws) to offer the Salah Al-Hajah, at the time of need. DIFFERENCE BETWEEN A MUSLIM AND A DISBELIEVER When a man needs something. He employs the worldly means available to him and there is no bar in Shariah to use such means. However, a Muslim and a disbeliever differ in their faith, for an unbeliever relies wholly on the means he employs to achieve his end. SEEKING A JOB Let us take the example of a man who is unemployed and tries to get himself an employment. He would look out for job opportunities and submit his applications there and he would' request someone to. recommend him. These are the apparent means that he uses to achieve his objective. An unbeliever places all his reliance on these means and sees to it that his application is well written and the recommendation worthy. On the other hand, a muslim also sends in an application and gets someone to recommend him in a proper way but he does not rely entirely on these means. He knows that his application and the recommendation are meaningless unless Allah makes them effective. He uses the means available and then begs of Allah and says to Him, "O Allah! It is your command, so I have adopted the means but only you can make them effective. I ask you alone to fulfill my desire." THE CONTRIVANCE OF THE SICK Let us take another example. A person gets sick. The apparent means that he will adopt are to get the advice of a doctor and follow his prescription. Again, a disbeliever who does not believe in Allah will place reliance on the doctor and the medicine he has suggested. However, the advice of the Holy Prophet (saws) to a believer is that although he may adopt all the means available to him yet he must not depend on them to cure him. He must place his faith in Allah who is the one to cure. If he will not make the medicine and other means effective then these will not cure him. We know that a medicine cures a sick person but the same medicine is detrimental to another patient who suffers the same sickness as the first. This is because only Allah makes the medicine effective. If he wills, he may put cure in a pinch of dust, and if he wills he may render the most costly medicine inefficacious. The Holy Prophet (saws) has taught us, as we have seen, that while we may employ the means, we must not count on them to help us out but we must have full faith in Allah. We must pray to Him: "O Allah! I have done the best I could by contriving as I could. O Allah! Only You can give efficacy to my efforts. Only You can make me successful. 0 Allah! Make them efficacious and make me successful." EFFORT COMBINED WITH SUPPLICATION A very appropriate and brief phrase of supplication is known from the Holy Prophet (saws) which he made after employing available means or even if those means were in the form or even if those means were in the form of supplications. "O Allah! This is the effort but reliance is placed in You alone" VIEW POINT MUST BE CORRECTED Mawlana Doctor Abdul Hayy (rah) used to say that religion is actually to correct one's angle’ of observation. Change the angle a little bit and that is religion, otherwise it is materialism. For instance, every religion requires a patient; to get treatment; even Islam tells us that if we are ill, we must get a doctor to treat us. However, it depends on how we observe it. While we must treat ourselves when we are unwell, we must not put faith on the treatment but we must trust in Allah to cure us. HE IS THE CURER This is what had prompted earlier Muslim physicians to write Hua Ash Shafi (He is the one to cure) ' on the prescriptions they wrote down. It is a practice of the Muslim. In those times, they were very careful to observe minutest details of Islamic belief and teachings in all their actions and in what they said. A physician when he begins to write down his prescription with Hua Ash Shafi, actually confides that the treatment he prescribes would not give the results unless the one who cures gives the cure. The believing doctor thus confesses his inability on the very first step. Besides, by writing Hua ash Shafi, he is also credited with an act of worship of Allah. THE CURES OF WESTERN CULTURE However, ever since we have imposed on ourselves the standards of western culture, we have forgotten our Islamic identity. The physician, today, docs not trouble himself to write the words (In the Name of Allah) before writing down the prescription, neither does he need to write Hua Ash Shafi. He examines his patient and prescribes the medicine. The reasons for this attitude is that our knowledge of science is taught to us by the unbelievers who have no concept of Allah as the one who cures. They rely on the medical means and their theories, and they only employ their ideas. PROTECTING ISLAMIC VALUES Allah has not disallowed us to acquire knowledge of science. Knowledge is not the property of any people or religion. Muslims too must learn science, but they must preserve the Islamic values and symbols. They must protect their faith and creed and reflect Islamic belief in their lives. A man who qualifies as a physician is not forbidden to begin writing the prescription with Hua Ash Shafi and it is not improper for him to concede that Allah is the only one who cures. He should also not fear being classed as a backward person if he writes Hua Ash Shafi on the prescription, neither is it against medical ethics to do so. Rather, he must realise that he is a Muslim doctor who believes in Allah, so he must make it known beforehand that whatever he does is not helpful if Allah does not make it efficacious. ANYTHING AGAINST A PLAN IS COINCEDENCE! Almost every day recognised physicians come across cases which go against their expectations. They concede that the treatment that they were giving to their patients brought results quite contrary to what they had expected. Their plans go haywire but they term what happens in this way as a 'coincidence.' NOTHING IS EVER COINCIDENTAL My respected father, Mawalana Mufti Muhammad Shafi (rah) used to say, "It is wrong to say - as people often exclaim - that it was a coincidence because nothing in this world was a coincidence." Everything happens, as Allah desires it to happen. It is our habit to describe anything that we do not expect as a coincidence. The fact is that He who is the Master and the Creator of this universe maintains and sustains it and every thing happens as He wishes. Nothing can happen against His wish. So, the truth is that the medicine has no curing power by itself. Only when Allah gives it that power does it provide relief but when He does not give it the curing ability. It is not advantageous. What then is the meaning of "coincidence?" REMEMBER THE PREPARER OF MEANS We must not, therefore, count on our strategy or the means available to us but we must put faith in Musabbib al Asbab (is an epithet of Allah which means Appointer of Preparer of Means or causes, or causer of causes.[Lane’s Dictionary])' Not only has He allowed us to plan and employ means but He has actually ordered us to use them. He is the one Who has created them for us. He examines us and sees whether we depend on our plans and the means available to us. Or we depend on their Creator, too. The Prophet (saws) had trained the companions (ra) in such a way that they always counted on the Musabbib Al-Asbab. They used the means only because Allah had commanded them to do so and when anyone evinces perfect faith in Him and unflinching reliance. He displays unique miracles to them. KHALID BIN WAL1D TAKES POISON Sayyidina Khalid bin Walid (ra) had once laid siege to a strong fort in Syria. When the people inside the fort had grown exhausted of the siege, they sent their chief to Khalid bin Walid (ra) to negotiate peace. He carried a small phial in his hands which Khalid bin Walid (ra) observed and asked him about its contents. He said that there was a very strong poison inside the phial and he would consume it and commit suicide if the talks failed for he could not return to his people with the bad news. The foremost aim of all the Companions (ra) was to preach Islam and Khalid bin Walid found an ideal opportunity to further the objective. He asked the chief of the enemy, "Are you confident that you will die immediately you swallow the poison?" He replied, "I am sure of that. This poison is so strong that no one has so far described its taste because the moment anyone sips it, he dies. He does not live long enough after that to say how it tastes. So, I am very sure that I will die immediately after I put it on my tongue". Khalid bin Walid (ra) requested him to let him have the vial. Taking it into his hands he remarked, "Nothing in this world is efficacious unless Allah provides it with efficacy" He took the name of Allah and made this-supplication: "In the name of Allah with which nothing on earth or in the heaven can harm. And he is All hearing, All-knowing". And he said, "I swallow this poison and you observe whether I die or not.”The chieftain exclaimed, "You are tormenting yourself. The poison is so strong and rapid that if a little of it is placed on the tongue. The man will perish, while you intend to swallow all of it. "Sayyidina Khalid bin Walid said, "Insha Allah, nothing will happen to me. "So saying he washed down his throat the contents of the vial and Allah revealed His Power. The chieftain observed the miracle of Allah's Power and submitted himself before Allah, that is, he embraced Islam. EVERYTHING DEPENDS ON THE WILL OF ALLAH The companions (ra) had a firm belief that whatever happened in this world happened because Allah willed it to happen. Nothing happens without His will. They had grown such a strong faith that the means and strategies were meaningless in their eyes. When any one shows this degree of faith then Allah lets him observe. His marvelous Power. It is the way of Allah: "the more you depend on the means and agencies, the more He will leave you tied to them, and the more you rely on Him the more He will relieve you of those things and show you the marvels of His Power". "The lives of the Holy Prophet (saws) and his companions (ra) were a practical demonstration of this fact. AN INCIDENT IN THE LIFE OF THE PROPHET (saws) Once the Prophet (saws) had returned from a battle and had broken journey in transit. There, he rested himself in the shade of a tree and no one was with him. An unbeliever happened to find him alone and with his sword drawn he stood over the Prophet (saws) head, he said, "O Muhammad who will save you from me today? " He had imagined that the Prophet (saws) would be alarmed on seeing him with the sword and finding no one around. But, there was no sign of alarm on the Prophet's countenance and he replied calmly. "Allah! He will save me". The unbeliever was taken aback and Allah caused him to be overwhelmed by the Prophet's composure. His hands shook and the sword fell down from his hand. The Prophet (saws) picked it up and asked him, "Tell me now. who will protect you?" In this way, the Prophet (saws)let him realise that while he relied on his sword, the Prophet relied on the Maker of the sword who provides it with its potency. It was this way of life that the Prophet (saws) presented before his companions (ra). The result was that every companion although he employed the means available to him yet relied on Allah. MEANS BEFORE RELIANCE One of the companions asked the Prophet (saws), Messenger of Allah! I go to the forest on my camel. When the time of prayer approaches, should I tether the animal or leave it to itself, placing trust in Allah? The Prophet (saws) said: "Tie its legs with a rope and trust in Allah." Once, the animal is tied, rely on Allah and not on the rope which might snap. Mawlana Roomi has expressed this idea in his poetry. That is bind the legs of the camel on tawakkal A believing man, therefore, adopts available means as well as placing reliance on Allah. He uses the means and says to Allah: "O Allah! I have adopted the means and put in the efforts as far as I could but beyond that I trust in You." RELY EVEN WHEN THE MEANS ARE AVAILABLE Mawlana Ashraf Ali Thanavi (rah) used to say, "People suppose that one relies on Allah only when the chances of his wish being fulfilled through apparent means are equal either way - he might or might not get what he wants. In that case, he may adopt the means and pray to Allah. But, they imagine that when anyone is confident of getting what he wants then he need not pray to Allah for his wishes or rely on Him. For instance, when food is laid before anyone, he is sure that he would eat that and so he does not pray to Allah to feed him and he does not rely on Him." THAT IS THE REAL TIME TO RELY ON ALLAH However, Mawlana Thanavi (rah)., has said that was the real time to place reliance on Allah and the true opportunity to pray to Him. Such an attitude will confirm that he does not rely on apparent means that are within his grasp. He would seem to be saying, "I have faith in You as a Sustainer and Nourisher, as a Creator and in Your Power and Mercy. "When food is before anyone, he should make this supplication, "O Allah! Feed me and give me health through it". For, although it seems possible to consume food easily yet it will be possible to eat it only if Allah so wills. There have been innumerable instances of men who were about to partake of food before them but failed to do so because of one or other obstacle or accident. So, even when food is ready one must pray to Allah to feed him. In short one must always pray to Allah to help him out even if it seemed obvious what he would get what he wants. ASK ALLAH TO FAVOUR IN EITHER CASE We have read the words of the Prophet (saws) in the every first hadith "If you need something from Allah or from a fellow man". There are times when there is no intermediary and we get something from Allah directly, children, for instance. Be that as it may, whether we require something from Allah or from a fellow man, we must ask Allah for it, in either case. PERFORM ABLUITION PUNCTILIOUSLY If we have enough time with us and that task we desire is not very urgent then we must offer Salah Al Hajah, for that. The Prophet (saws) has instructed us to perform ablution, and perform it very carefully paying attention to every detail. We must not perform ablution merely to discharge an obligation but we must realize that it is the first step to an important form of worship. The Prophet (saws) has recommended certain etiquette's and sunnah, procedures in ablution which we must take care of. Often, we perform ablution in a hurry and although the obligation is discharged, we miss the blessings that accrue from a carefully performed ablution. SINS ARE OBLITERATED THROUGH ABLUTION We learn from a Hadith that the Prophet (saws) said, "When "a servant of Allah performs ablution and washes his face, the sins committed by him through the face are washed away. When he washes his right hand, the sins committed -by him with his right hand are washed away and when he washes the left hand his sins with the left hand are washed away. Similarly on washing the other limbs, his minor sins perpetrated by that limb are washed away". My mentor. Mawlana Doctor Abdul Hayy (rah) used to say, "When you perform ablution, imagine to yourself: I am washing my face and the sins attached to it are washed away according to the glad tidings of the Prophet(saws). I wash my hands now and their sins are obliterated. Imagine in the same manner when you wipe your head and then wash the feet. There is a gulf of a difference between an ablution performed in this manner and one which is performed without such imagination. You will sense the blessings of the former kind." SUPPLICATIONS DURING ABLUTION Anyway, we must perform ablution very carefully and observe its sunnah and etiquettes. For instance, we must sit facing the Qiblah, wash each limb three times carefully, and make the recommended supplications during ablution. "O Allah, forgive me my sins and make my home spacious for me and bless what you provide me of sustenance. I bear witness that there is no God but Allah and I bear witness that Muhammad (saws) is the warshipper and His Messanger. "O Allah, cause me to be among those who repent and cause one to be among those who purify themselves." NO SET PATTERN FOR SALAH AL-HAJAH The Prophet (saws) is then quoted in the hadith as advising us to offer two rak’at prayer called Salah Al-Hajah, which is no different than any other prayer in observation. Some people have suggested methods of observing it and prescribed surah, that should be recited in different rakaat, but this is no more than their own innovation. The Prophet (saws) has not prescribed any distinct method of its observation or any surah, to be recited. Nevertheless, some of our righteous elders have suggested from their experience that certain chapters (surah) of the Quran produce extra blessings. But, we must not consider that as sunnah, and follow it because if we adopt it as sunnah, then we will be guilty of innovating a practice. Thus although Mawlana Doctor Abdul Hayy suggested surah Ai-Inshirah, for the first rak'at and Az 'Ziizal for the second yet he made it clear that it was not sunnah, to do so it was only the experience of elders that they are more beneficial. If anyone recites these chapters without believing that to be sunnah, or he recites any other chapter then he is not violating the sunnah. In short, there is no special procedure to offer the Salah Al Hajah, and one may begin it by forming an intention. THE INTENTION It is common notion these days that the intention differs from prayer to prayer and unless particular words are repeated the prayer is not valid. This is why they ask often how they may form an intention for each prayer. They regard the intention as part of the prayer. It must be understood that intention is not repetition of a set of words, but it is the resolve in the heart to offer prayers. When anyone goes out of his home to offer the Zuhr, (afternoon) prayers, for instance. Then that is his intention, and when he prepares to offer the Salah Al Hajah, then that is his intention. To repeat the words by the tongue is neither Wajib, (obligatory) nor sunnah, or mustahabb, at the most one can say is that it is allowed to do so. Thus, not only is there any particular procedure to offer the Salah Al Hajah, there is also no prescribed intention to be repeated. PRAISE AND GLORIFICATION After the two rak'at are offered, we must make a supplication. The Prophet (saws), has taught us the etiquettes of making a supplication. It is not that the supplication is made straightway after completing the prayers. We must first recount the praises of Allah and glorify Him ,"O All all! All praise belongs to You. Thanks are due to You and we are indebted to You for Your favours." WHY PRAISE & GLORIFY HIM? The question arises, why must we praise and glorify Allah? The scholars point out to us that when anyone presents, a petition to an authority in the world, he begins by lauding him in the hope that he would be pleased and approve his petition. Thus, when this is done for a mortal, it must also be done for the most just of the judges. "O Allah! Praise belongs to You. I am grateful to You for your favours. Grant me my wish!". Another reason for praising Allah is that man is selfish and a slave to his own desires. What he needs is all he thinks of and he asks Allah for that. There is the risk that he might become ungrateful and show that in his supplication. At that time, therefore, he must remember the blessings of Allah which have submerged him deeply. Anyway, we have the advice of the Prophet (saws) that we must ask Allah to give us what we need. But before we ask Him, we must look about and see how many of His bounties He has showered upon us which we cannot count. We must acknowledge them before we present our supplication, "O Allah! I am grateful for Your bounties and favours, which you have bestowed on one through Your mercy. I praise You for that. I have one more need, one more desire! O Allah! Be bountiful to me and grant me my desire". This will offset possibility of our being ungrateful. GRIEF AND DIFFICULTY IS ALSO A BLESSING Haji Imdadullah Muhajir Makki (rah) said to a gathering of his disciples that the sorrow, grief and hardships which a man encounters are - if he thinks about that - actually blessings of Allah. Sickness is a blessing from Allah and so is poverty and need. If man observes with an examining eye, he will realize that these things are blessings of Allah. We are told in a hadith that when, on the day of judgement, Allah will reward without limit and without reckoning those people who were patient in the face of affliction then those who had not suffered much difficulty and hardship in the world would wish that their skins were peeled off with scissors in the world and they had endured that patiently. They would then have received the reward which the patient would get on that day. So, the hardships are a blessing in disguise which our weak sights do not distinguish. A STRANGE SUPPLICATION OF HAJI IMDADULLAH When he was delivering this sermon, a handicapped man arrived in the assembly. The unfortunate man was afflicted with a number of maladies. He appealed to the honourable Mawlana to pray to Allah to relieve him of his affliction. Mawlana Thanavi (rah) who was one of those who were listening to the sermon said that they were all surprised that while Haji Imdadullah (rah) had spoken about the blessings of affliction this man asked him for his affliction to be removed. "If the mentor prays for the removal of his hardship, it would be tantamount to be asking for removal of blessings." But, the mentor raised his hands in prayer and made this supplication,"O Allah! These hardships and afflictions are truly blessings, but, O Allah, we are weak, look at our weakness and change this blessing of hardship into a blessing of health!" RECALL BLESSINGS WHEN IN DIFFICULTY It is the nature of man that when he is in difficulty, he forgets the bounties he enjoys. For instance, if he has a stomach-ache, he will complain loudly about it but will not be grateful for the blessings he enjoys for he has no difficulty with his eyes, his ears, his tongue, his teeth -nay, the entire body. He has only a stomach ache. He will surely pray for the pain to be removed but he should remember to praise and thank Allah before making the supplication, "O Allah! You have granted me innumerable blessings. I am thankful to You for that. And, O Allah, there is this pain now. I beg of You to remove it." GRATITUDE FOR FAVOURS My respected father, Mawlana Mufti Muhammad Shafi (rah) had a teacher, Mian Asghar Husayn (rah) He was a born wail (friend of Allah, a man of Allah). He was a very marvelous religious man. My respected father recalled an incident about him. "He was taken ill once, and had a fever. I paid him a sick-visit and found him burning with high temperature. He was restless because of the high fever. I greeted him and asked how he was. He replied, 'Praise be to Allah! My eyes are sound, my ears can hear well, my tongue is faultless. "And he recounted all things that were sound in him. He said that he only had fever and asked me to pray that Allah cure him of fever."" This is how a grateful slave of Allah remembers His favours even in difficulty and because of this attitude the pain mitigates. THANKFULNESS FORBLESSEVGS RECEIVED Hence, the Prophet's (saws) advice that we must praise and glorify Allah before we make our supplication means that we must recoil His blessings on us that we continue to enjoy and we must thank Him for those. INVOKING BLESSINGS ON THE PROPHET(saws) After we have offered praise to Allah, we must invocate blessings on His Messenger (saws). The wisdom in invocating the blessings is that the Prophet (saws) is very compassionate and kind to his Ummah and he wishes that. The supplication of anyone of his people is not rejected. Of all the supplications, it is only the invoking of blessings on the Prophet (saws) that is assured approval at all time. What do the words of invocation mean when we say. They mean: “ O Allah shower blessings on Muhammad and on the family of Muhammad, the unlettered Prophet.” There is no possibility of this prayer being rejected. Allah has given assurance of approving it. Mercy is already being showered on the Holy Prophet (saws) and they continue to be showered so he is no need of our efforts in this regard. SUPPLICATION ACCEPTED WITH INVOCATION OF BLESSING The prophet (saws0 wishes that his people invoke blessings on him before they make their supplication. When the invocation of blessings will gain approval, the supplication of the person will also be approved. It is not expected of Allah that He grant a part of anyone’s supplication and reject another. Hence, the supplication that is made after the invocation of blessings stands more chance of approval. RECIPROCATE A GIFT. Mawlana Doctor Abdul Hayy (rah) used to say that it was the life long practice of the Holy Prophet (saws) that he reciprocated a gift in some way. Then, the invocation of blessings on his is also a gift. A hadith tells us that the Prophet (saws) said: "If anyone invokes blessings on me from a far off place, that blessing is brought to me. If anyone comes to my grave and offers one salutation and invokes blessings on me then I hear him. The invocation is a gift of the person that the Prophet (saws) receives. So, when it had always been the practice of the Prophet (saws) to reciprocate a gift, it is hoped that when he receives the gift in the Barzakh (the intervening period between death and resurrection.) he will reciprocate as was his habit. It will be in the form of a supplication for the person concerned. He will pray to Allah to grant the person his desire. So, we must praise Allah and invoke blessings on His Prophet^ before making our supplication. WORDS OF THE SUPPLICATION Then, the substance of the supplication begins with: The names of Allah have within them tremendous glow and mysteries. Only Allah and His messenger know about them and we cannot fathom their secrets which Allah has concealed in them. Therefore, the Prophet (saws)has not asked us to recite them without purpose, and we must repeat only those words to get what we want. They mean: "There is no one worthy of worship besides Allah, the Clement, the Bountiful. "The attributes of Allah -clemency and benevolence - are recounted as a confession from the supplicant that he is not worthy of getting his supplication approved by Allah because of the number of his sins and lapses but Allah Himself is Clement. He overlooks the sins when He judges and it is expected of Him that he will forgive. Allah is also bountiful and benevolent. Not only will he forgive but He will also grant (blessing and favours). The supplicant, therefore, beseeches Allah on the basis of these two attributes. He then says: "Allah is without blemish, the Lord of the Great Throne." "And all praise belongs to Allah, Lord of the worlds". These were words of praise. He then makes the supplication: "I do seek all causes of the (grant of) Your mercy, "and the purposes of (securing) Your forgiveness: "a full share of all virtuous deeds: "a safety from every sin" "Leave none of our sins unforgiven, "No anxiety unrelieved" "and no need, wherewith You are pleased, unfulfilled. O You the Most Merciful of all" This supplication can be found in books of supplications. [List of Duas] Every Muslim must memorise it. After making this supplication, the supplicant must present his petition in his own words. We hope Allah will grant him his request. OFFER SALAH AL-HAJAH, FOR ALL NEEDS The Prophet (saws), when he faced a worrying situation, would hurry, first of all, towards prayer. He offered the Salah Al Hajah, and made the supplication. "O Allah! There is this problem. Do remove it." Thus a Muslim must offer this prayer often. IF THE TIME IS SHORT The foregoing procedure is recommended when a person has enough time on hand to offer prayers and decide but if he is pressed for time and cannot offer the two rak'at, then he must only make the supplication and ask of Allah. Nevertheless, he must present all his needs before Allah, minor or major. The Prophet && has said, "Ask Allah for all your needs even for the thong of your sandal when it is cut." Thus, we must ask Allah for our major needs often. The fact is that something is minor or major in our perspective, the thong of the shoe is minor, Kingdom is major. But, in the sight of Allah, there is no difference and everything is minor. Our most major demand is small in His eyes (surely, Allah is Able to do all things). His ability, His power is uniform and nothing is difficult for Him. OUR WORRIES AND OUR REACTION Our city (Karachi) is going through difficult times these days. Every one is worried and restless. Almost every house faces a problem either directly or indirectly. In spite of that our position is that we only discuss the situation and comment on it. But, are there any among us who are really concerned and who turn to Allah and pray to Him to correct the situation? "O Allah! We are faced with difficulty. The consequences of our sins have overwhelmed us. O Allah! Be merciful to us and remove the worrying condition from us". NO POINT IN COMMENTING In 1971. East Pakistan was lost and Pakistani Muslims suffered an unparalleled disgrace. Ninety thousand of their army were taken captive. They surrendered arms before the Hindus. All Muslims were sad because of that. At that time, I had the honour to visit Mawlana Doctor Abdul Hayy (Rah) with my elder brother Mawlana Mufti Muhammad Rafi Usmani (rah). We found there that people who were present discussed the situation and passed comment blaming someone or other. When they had discussed the situation for some time. Mawlana Doctor Abdul Hayy (rah) asked them if they had arrived at a decision. Did the discussion provide them any advantage in this world or the next? INSTEAD, MAKE A SUPPLICATION He said to them, "You could have spent the time making a supplication to Allah - O Allah! We face a difficulty because of our misdeeds. O Allah! Foregive us! Remove this difficulty from us! Remove the consequences of our misdeeds from us! Convert the ignominy into an honourable situation - If you had made the supplication, it is not unexpected of Allah that He would have approved your petition. Even otherwise, you would have earned reward for making the supplication, and a blessing for the Hereafter. You only wasted your time." It was then that we realised that we are involved in this wasteful behaviour every day. We only discuss and comment. We have forgotten to pray to Allah for our needs. How many of us can we count who turned to Allah and implored Him to remedy the situation, how many offered the Salah Al Hajah, the prayer for fulfillment of need, and petitioned Him: "O Allah! I offer my prayers. Let your Mercy remove the punishment from us." Perhaps, someone may have done that. Most of us are involved in commenting and in backbiting and slander. As a result, we are being more sinful. TURN TO ALLAH In such circumstances, we must all turn to Allah and make our supplications. If anyone has any means in his power and authority then he must employ that. If he does not have authority over the means then let him pray to Allah. That is within the ability of all of us. We are forgetting to turn to Allah. We must recall that when Pakistan was being created, there was much turmoil and mischief in the land. At that time, in every house in Deoband and other cities people recited the verses of the . Quran (the ayateKarimah)[LaLailaha illa anta subhanaka inni khuntu min Az Zalimeen] without any one having appealed to them to do so. Every Muslim did it on his , own finding it necessary to do that. Women recited the verses and made supplications within their homes, "O Allah! Let the Muslims come out of this difficulty!" The result was that Allah rescued the Muslims from their predicament. WE DO NOT OPEN OUR EYES We see today turmoil in our city. Dead bodies lie before our eyes. But, we are unmoved. We do not turn to Allah. We do not know of people reciting the verses of the Quran within their homes or making supplications to Allah. On the contrary, dead bodies are everywhere, death is before us, but our Muslims are in their homes, ties down before their television sets. Under the circumstances, are we not inviting punishment from Allah? We arc unwilling to stop sinning, and reluctant to give up disobedient behaviour. BE MERCIFUL TO YOURSELVES AND DO IT For the sake of Allah, have mercy on yourselves. Turn to Allah, every Muslim can do it. Let each of them offer two rak'at, prayer for the fulfillment of needs', ft will not lake much time, say two minutes. Then, it will take another three minutes to make the supplication. Let us" give these five minutes for our people, our nation and stand before Allah. If we cannot do that, why do we say that we are saddened by the situation? Let us resolve to continue praying two raka'at Salah Al Hajah, and making supplication to Allah as long as this situation lasts. Further, let us be merciful to ourselves and remove the instruments of disobedience from our homes and save ourselves from sin. Let us stop disobedience and sin, and pray to Allah humbly weeping. Let us recite the noble verse of the Quran: O Allah, there is no god but You. You are without blemish. I have been of the wrong doers. Let us, repeat again and again, "O Peace" Instead of wasting our time on discussing the situation and commenting on it, let us turn to Allah. May He grant us that ability! Aameenl Taken From: Discourses on Islamic Way of Life ( Vol:10) Source

Hazrat Moulana Yunus Patel Sahib رحمة الله عليه One of the greatest calamities of our times is the abuse of the camera. In this day and age, with the easy availability of cell-phones, digital cameras, camcorders, etc. everyone seems to be in possession of a tool which has created an upheaval in mischief. How many have had their names dragged through the mud or have been black-mailed, slandered or left humiliated and disgraced due to photographs taken and then circulated? Photography is an evil, which has been entirely misjudged and under-estimated. Just recently, a brother related a dream to me, requesting an interpretation. I interpreted his dream saying: ‘It seems as if movies are being viewed in the Musjid.’ Within a matter of days, the interpretation was made apparent. We had a visiting ‘Aalim give a talk in our Musjid. I was sitting on a chair, near the front, when I observed three young boys very absorbed with their cell phones. I requested a friend to go to the back of the Musjid and see what they were up to. He observed that they were viewing some film with dirty, indecent pictures. إنا لله و إنا إليه راجعون We give our children high-technology at the expense of hayaa (modesty), Deen and Imaan. One is to have no shame and commit sins in the presence of Allah Ta`ala, but increasing in shamelessness is when one is brazen enough to commit sins in the presence of Allah Ta`ala, whilst in the Musjid, the House of Allah Ta`ala. The same shamelessness is found en-masse in the Musjid of all Masaajid, Musjidul Haraam in Makkah Shareef. The objective of the majority visiting these days, is taking photographs and video recording, instead of engaging in Ibaadah. Complaints – and it is even our experience – of flashes and clicks of the camera, seen or heard, whilst Salaah is in progress or whilst in Tawaaf. There is a very dire need to explain that this is a grave and serious crime in the sight of Allah Ta`ala. What needs to be understood is that photography of anything animate is a clear prohibition. It is haraam. It has been narrated from Hadhrat Jabir (Radiyallahu Anhu) that Rasulullah (Sallallahu Alayhi Wasallam) forbade pictures in the house and he forbade making them. Rasulullah (Sallallahu Alayhi Wasallam) said: “Verily, of the most grievously tormented people on the Day of Resurrection are picture-makers.” There are, in fact, many other Ahaadeeth, which clearly prove this prohibition. Why did Allah Ta`ala prohibit photography? One reason is quite clear; that it was the origin of shirk (polytheism): Going down the passage of history, we find that mankind was introduced to idol worship due to Shaytaan’s efforts in leading mankind astray. So due to his whispering encouragement, people began to draw and sketch their pious predecessors, thinking that their faces and images will be a source of inspiration; an incentive to also follow in their footsteps of piety. However, it was the means by which many began to worship those pictures, and thereafter carved such idols; and idol worship came into vogue. Whilst this would have been more than sufficient for the Believer, it is no longer considered a worthy reason by Muslims who want to engage in the sin. Many say that there is no way that they would worship a photograph or even a sketch, let alone an idol. My Shaikh, Hadhrat Moulana Hakeem Muhammad Akhtar Sahib دامت بركاته explains that one reason behind the prohibition is so that Allah Ta`ala may protect the respect and dignity of His servants. Many a time, a person who was engaged in various evils is granted hidayah (guidance). Sometimes, this hidayah is such that he attains a high stage of wilayah. The person becomes a great Wali (Friend) of Allah Ta`ala and even a Shaikh, and thousands of people throng to his gatherings. Now at such a time, if someone were to dig up pictures of his past … what embarrassment would he have to endure? From Allah Ta`ala’s side, there is forgiveness of sins, on sincere taubah, to the extent, that all evidence is ‘deleted’ and Insha-Allah, the person will not have to render an account for those sins. However, if photographs were taken, then this is evidence which the person has produced against himself, and which cannot always be destroyed – especially if it is in the hands of others who wish to bring disgrace to the person.maghfirat, qur'an shareef My Shaikh mentioned the above reason, during an election in Pakistan, where a woman was a candidate in the election. She was blackmailed with photographs of herself in a compromising situation, so that she withdraws. Further to this reason, we find that the porn industry and filthy films are all based on pictures. Islam nips the problem in the bud by prohibiting photography. If everyone practiced upon this teaching, we would not have pornography, woman abuse and exploitation, child pornography, and the evil consequences of rape, insanity, suicide, incest, etc., much of which has shattered and devastated the marriages and homes of many Muslims. Now thinking over all these harms, we should appreciate the prohibition all the more and show that appreciation by abstaining. There is nothing but great wisdom in the prohibitions of Allah Ta`ala, with nothing but good for His servants. The opinion of Hadhrat Moulana Yusuf Binnori رحمة الله عليه on television During the last meeting of the Pakistan Islamic Council that Allamah Yusuf Binnori رحمة الله عليه attended, Hadhrat was asked to appear on television. He declined. Later Hadhrat was asked whether films could be used for the propagation of Deen, provided that all immorality and factors that destroy character are removed. Upon this, Hadhrat Moulana رحمة الله عليه expounded on a principle of Deen, the gist of which is: “I wish to share with you a principle issue. We have not been obligated by Allah Ta’ala to use every possible means, whether permissible or impermissible, for the tableegh of Deen. Instead, we are required to use all our energies and resources to propagate Deen only using permissible means and methods. Together with the injunction of tableegh, Islam has also laid down guidelines and principles for tableegh. We are thus obligated to conduct our tableegh within this framework. If we are successful in our efforts after following the guidelines and principles, then indeed, we have achieved our ultimate goal and objective. If our efforts were unfruitful, but we had adopted the permissible methods and means, we will not be compelled to further our tableegh by using every possible and available means, be it permissible or impermissible. If even one person is blessed with guidance after using the permissible means, then undoubtedly our tableegh was successful. However, if on the other hand, scores and droves of people embrace Islam on account of us adopting impermissible methods and means, then this holds no value in the sight of Allah Ta’ala. How can success ever be achieved when we have transgressed the bounds of Shari‘ah? Rather than it being the tableegh of Deen, it would be the tableegh of something else. Photography inherently contradicts the injunctions of Islam. Therefore, we will not be compelled to utilise it as a tool for tableegh. If a person is prepared to accept Islam through our invitation via permissible methods and means, then we will definitely be grateful and pleased. However, for those who are not prepared to do so and wish to accept our invitation only by means of the television, then we regret that we will have to be excused. If this stance is not adopted today, then the television will be a tool for tableegh now, but in time to come, be-hijaab (unveiled) women would be used for this purpose, and an effort will be made to use immoral gatherings of music and dancing, etc., to invite people to Deen. In this way, in the name of tableegh we will be guilty of gradually violating the laws of Islam.” (Article written by Mufti Taqi Saheb in the kitaab "Muhadditul Asr Hazrat Moulana Muhammad Yusuf Binnori (Rahmatullah Alayh) P.g. 91, Nuqoosh-e-Raftagaa, P.g 104) Fatwa of Moulana Yusuf Ludhyaanwi رحمة الله عليه Hadhrat Moulana Yusuf Ludhyaanwi رحمة الله عليه writes: Although the photos captured by video or television equipment are not visible (like a normal printed picture), but they are stored, and displayed on a television set. These pictures cannot be excluded from the hukm of tasweer. The most that can be said is that instead of the olden method of picture-making, technological advancement has brought about a new means of picture-making. When Shari‘ah has declared picture-making as haraam, then no matter which methods or means are invented, Tasweer will remain haraam. The humble of opinion of this servant is that in hand-drawn pictures those evil are not found which are found in video and tv… because of the television and videos every home has been transformed into a cinema… Does this make sense that on the one hand Shari‘ah declares hand-drawn pictures as haraam, and the picture maker as mal’oon and warns him of “ashad-dun naasi azaaban yowmal qiyaamah”, but on the other hand declares Halaal this ‘storm of immorality and indecency’ known as TV? As for the claim made by some that there is some benefit therein, so I ask: “Are there no benefits in intoxicants, pork, interest and gambling?” But the Qur’aan Shareef has put a cross on all these benefits by announcing “wa ithmuhumaa akbaru min naf'ihimaa”. Some say that through TV and videos we will propagate and spread Islam. In our country there are Deeni programmes on TV, but, with due respect, may I ask: How many non-muslims have accepted Islam by viewing these Deeni programmes? How many bê-namaazi’s began performing Salaat because of these programmes? How many sinners have made taubah because of these programmes? This is nothing but deception. This instrument of immorality and sin, which is ‘najisul ayn’ from head to toe, which is mal’oon, the one who makes it is mal’oon in Dunya and Akhirat, how will it assist in spreading Deen?…. As for those who say that so-and-so says this and so-and-so does that, this is not a daleel of jawaaz (permissibility) for us. Wallahu a’lam (Moulana) Muhammad Yusuf 20 Zhul Qa’dah 1406 (Mufti) Ihsaanullah Shaa’iq, Darul Iftaa wal Irshaad, Naazimabad, Karachi 16 jumaadal Ukhraa 1425 Al Jawaab Saheeh (Mufti) Muhammad 16/06/1425 Al Jawaab Saheeh (Mufti) Saeedullah 16/06/1425 Opinion of Hadhrat Moulana Yunus Patel Saheb رحمة الله عليه regarding the influence of television One of the many Sunnats of the Ambiyaa عليهم السلام is that of hayaa – shame and modesty: a quality which is sorely missing in the lives of the majority of Muslims today and which should otherwise be an outstanding characteristic and feature of all Muslims, whether married or unmarried. Television is such an evil that if our society only understood its reality, then they would find no excuse to watch. Its spiritual harm is that it takes away the hayaa and shame of our men, women and children. The content of most television programmes is nothing but immodesty and indecency, which invites nothing but immodesty and indecency – into our homes, into our lives and the lives of our children. However, this truth and reality seems to just pass over the understanding of even those Muslims who have some link with Deen. Many are regular with Salaah, they are seen in the Musjid, they are wearing the garb of the pious and yet they will be the ones to present flimsy and feeble excuses to view television programmes. Let us consider this situation of sin from the following view – which Alhamdulillah, has been a means of many getting rid of the television. If a person has to knock on your door and tell you: ‘I would like to use your lounge to commit adultery.’ Or a group of some friends have to request you: ‘We would like to use your home to gamble and enjoy our liquor.’ Or a group of youngsters have to tell you: ‘We have chosen your home as a venue for our partying, dancing, drug-taking and fornicating.’ Or a Christian family has to request you: ‘We would like to use your home as a venue for our church ceremony. The marriage of our daughter as well as the baptism of our grandchild. We have already obtained the consent of one of our priests.’ Or some idol-worshippers have to suggest: ‘We would like to carry out some of our religious rites in your home. We would like to bring our idols also. You are more than welcome to observe or participate in our rites. ’ Many Muslims, on hearing such requests, will get very angry; will express disgust – if not swear and curse such suggestions. However, these very same Muslims who will even resort to swearing and cursing such proposals, invite into their homes all of the above by the switch of the television, by hiring English and Hindi films and DVDs and downloading porn and other films from the internet. There is so much of adultery, partying and other filth that we seem to just welcome into our homes – least realizing the consequences. Just to give you one example and this is but the tip of the iceberg – and it is said with the intention of removing the blindfold that most parents wear: A father of four children mentioned to me that he had got rid of his television and he thereafter explained why. He said that late one night he heard strange noises from his children’s room. On opening the door of their room, he found their television switched on. […This is our concept of modesty: parents must have their own television, to view all kinds of filthy programmes in their privacy, and children must have their own television to view all kinds of indecency in their privacy (Na’oozu Billah).] The father mentioned that there were dirty and obscene scenes of naked people on the television screen. He mentioned that it was filthy and that it shocked him; but what had him even more shaken was that his children were all undressed, engaging in the same kind of indecent acts. They were imitating the pornography they were viewing. He said himself, that until then he had not considered the harm of television. It took this kind of incident to wake him up. …This is just one example of so many. Do we wish to face something similar? …Do we care to even know what our sons and daughters are doing in the secrecy of their rooms? The fact that many demand that no one ‘invade’ their space and privacy to the extent of having ‘No Entry’ signs on their doors, should have parents a little more than worried… especially if they are viewing television and are surfing the net or have free access with cell phones. Many have written, that after watching certain films or programmes, the desire came strongly into their hearts to take drugs, drink liquor, murder their parents, indulge in homosexuality, engage in adulterous relationships, commit suicide, rape, and so much else – and many of them do so. Moreover, with sins like television and evil, lustful glancing, Allah Ta’ala removes the love between husband and wife and even ones children become disobedient. There are many husbands who entertain thoughts of and fantasize of other women when with their wives. And they will when they are watching different actresses and television presenters. Many wives are guilty of the same infidelity having seen or socialized with ghair-mahaarim. Many women are so infatuated and obsessed with some soccer player or cricket player that they become dissatisfied with their husbands, and spend their time fantasizing. Had the person not viewed all those ghair-mahaarim on the television screen and computer screen, and had lowered his gaze in real life situations, then he would not have desired that which he cannot have, and there would not have been dissatisfaction with his (or her) spouse. Moreover we complain: There is no barkat in our homes; there is no barkat in our wealth; there is no barkat in our time. Our children are rebellious. The husband is having an extra-marital relationship. The daughter has accepted Christianity. The son is on drugs … and the list of complaints does not end. Then who is to blame except the one who brought all of this haraam into the home by purchasing the television and exposing the family to so much of sin. …Great Ulama became bay’at upon the hands of Moulana Hakeem Fakhrudeen رحمة الله عليه. He mentioned that there was a time, that with the rising and setting of the sun, he saw nothing but noor in Surat. The atmosphere was one of noor. The day commenced with Salaah, Tilaawat, Zikrullah… After the cinemas and television and videos flooded Surat, there was nothing but ‘zulmat’ – darkness. With the distraction of such entertainment, Ibaadah becomes a forgotten duty. One Wali of Allah Ta’ala, on visiting a home, mentioned that he perceived the sin of Zina (adultery) from the walls of that home. He was able to recognize this due to the purity of his heart. The residents of that home were not indulging in adultery but they were watching the sin on television. When fire burns against a white wall, it blackens the wall. The Ahle-Dil, with their purified hearts, see the fire of sins which has burnt and blackened the white hearts of the Muslims. We should take lesson and take measures to protect ourselves and our children. Cartoons and films portraying Ambiyaa عليهم السلام and Sahabah (Radiyallahu Anhum) Q: What is the Islamic ruling regarding cartoons or films portraying stories of the Ambiyaa عليهم السلام or the Sahaabah? In today’s times, these types of films are available in the market and are widespread on the internet. A: Before addressing the issue in question, it is vital for us to understand a few preliminary aspects in order that the issue be understood in correct perspective. The purpose for acquiring Islamic knowledge is that one may find the correct direction in reaching Allah Ta’ala. Knowledge in itself is not the goal; rather it is a medium that leads one to the goal. The goal is practising on the laws of Sharee’ah in accordance to the manner prescribed by Allah and His Rasul (Sallallahu Alayhi Wasallam). If the knowledge one acquires does not lead one to the goal, then in reality this is not worthy of being called Islamic knowledge. Perhaps it could be called information. Hence, the pertinent question one needs to pose is, what is Islamic knowledge and how should one go about acquiring this knowledge? In order for the knowledge which one acquires to be acceptable in the sight of Allah Ta’ala and sanctioned by Sharee’ah, it is necessary that certain aspects be adhered to: The first aspect is the aspect of authenticity and reliability. Extreme caution should be exercised in sourcing Deeni knowledge. One should ensure that he refers to reliable, qualified Ulama in the pursuit of seeking Islamic knowledge. Similarly, the material one exposes himself to in the course of seeking education, should be sourced from authentic and reliable sources. If one acquired his knowledge from unauthentic sources or unreliable personalities, then obviously the overall picture of Deen which one will obtain will certainly not conform to the pure and pristine brand of Islam. Concoctions, adulterations and distortions would be noticed in various aspects of his Deen. This will be grossly due to the fact that he had not sourced his knowledge from those authentic, reliable sources approved by Rasulullah (Sallallahu Alayhi Wasallam). The disastrous outcome of acquiring knowledge through these channels is that Islam will be reduced to customs and rituals which will change with the fashions and the norms of the time. The great Taabi’ee Muhammed bin Sireen رحمة الله عليه has said: إنَّ هَذَا الْعِلمَ دِينٌ ، فَانْظُرُوا عَمَّنْ تَأَخُذُونَ دِينَكُمْ (الشمائل للترمذي رقم 415) Certainly this knowledge that you are acquiring is your Deen, hence you should ensure that you acquire your Deen from authentic and reliable people. The second aspect is the means through which the knowledge is acquired. It is incumbent that permissible means be adopted in acquiring Islamic knowledge. The method one adopts should conform to the method adopted during the Mubaarak era of Rasulullah (Sallallahu Alayhi Wasallam), the Sahaabah and the Khairul Quroon (the glorious era of the Taabi’een and Tab’ut Taabi’een). If one adopts a haraam means to acquire Islamic knowledge, this will be unacceptable in the sight of Allah Ta’ala and such information will be bereft of the true noor of Deen. Thus such knowledge will not lead one to the pleasure of Allah Ta’ala and enable one to uphold the pillars of Islam. The third aspect is adopting the Sunnah approach when acquiring the knowledge of Deen. The Sunnah approach is to show the highest level of respect and honour to everything related to Deen (viz. The Quraan, the Ahaadith, the Ambiyaa, the Sahaabah, the Ulama, the symbols of Islam, etc.) as well as conforming to all the aadaab (etiquettes) of Deen. When Islamic knowledge is acquired in this manner, adhering to the way shown to us by Rasulullah (Sallallahu Alayhi Wasallam) and adopting the etiquettes of Islam, one will witness the true spirit of Deen coming alive in the lives of the believers. The books of Hadith are replete with many glaring examples which illustrate the Sunnah method adopted by the Sahaabah and the Tabi’een in the pursuit of acquiring the knowledge of Deen. When the knowledge of Deen in reality is the knowledge of Nubuwwat and those who tread on this path to acquire it are honoured with the title of “The heirs of the Ambiyaa”, one could well imagine the great need for one to adopt the outer as well as inner qualities of the Ambiyaa. In other words, one should not confine knowledge to word or action; instead one should endeavour to cultivate the very spirit and noor of the knowledge in all respects. Acquiring such knowledge under the guidance of the true men of Allah Ta’ala who acquired this from their seniors and so forth and so on with an unbroken chain linking up to Rasulullah (Sallallahu Alayhi Wasallam) produces an indelible impression on the hearts of people, thereby motivating the true love within people to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in all facets of life. How did the people of the past acquire Deeni Knowledge? Hereunder are two examples which will shed light on the method of how the people of the past acquired Islamic knowledge. Hadhrat Abdullah bin Abbas (Radiyallahu Anhuma) says: "After the passing away of Nabi (Sallallahu Alayhi Wasallam), I said to an Ansaari friend of mine, ‘Nabi (Sallallahu Alayhi Wasallam) is no longer with us, but a large number of the Sahaabah are still present among us. Hence, let us go to them in the pursuit of Islamic knowledge.’ He said, 'What is the need to acquire `ilm whereas these eminent Sahaabah are present? Who will approach you to enquire of any deeni mas’alah whilst these great men are amongst us?'” Hadhrat Ibnu Abbas (Radiyallahu Anhuma) further mentioned, “I was not in any way discouraged by his words. Rather, I kept up my quest for knowledge and began approaching every Sahaabi who had heard something from Nabi (Sallallahu Alayhi Wasallam). In this way, I managed to gather a substantial amount of ‘ilm from the Ansaar. If on my visit to any Sahaabi, I found him resting, I spread my shawl at the entrance of his home and remained seated awaiting his emergence. At times, my face and entire body would get covered with dust, however, this did not cause me to desist from my endeavour and I continued to remain seated there anxiously awaiting their emergence. I thus carried on my pursuits, till there came a time when people began to flock to me for learning the knowledge of Deen. My Ansaari friend realised this at that time and remarked, 'This person has surely proved himself to be more intelligent than all of us.’” A student of Hadith once came as a guest to Imaam Ahmad bin Hambal رحمة الله عليه. It was the sublime conduct of the Imaam that he presented water to the student when going to bed. He placed it close to the student so that he may use it for wudhu at the time of Tahajjud. The following morning the Imaam noticed the water untouched. Hence he exclaimed: “Subhaanallah! A student of knowledge, yet he does not perform tahajjud during the night!” Imaam Ahmad رحمة الله عليه indicated to this fact that the knowledge one acquires should motivate him towards upholding the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in his life. Why is it impermissible to acquire Deeni knowledge through viewing cartoons and films? Based on the above, after closely examining the issue of acquiring knowledge through viewing cartoons and films which outwardly portray Islamic information, one will realise that this means of acquiring knowledge does not conform to the above mentioned Islamic method of acquiring Islamic knowledge. Furthermore, acquiring Islamic knowledge through this means is impermissible due to the following reasons: This means of acquiring ‘ilm is impermissible in Sharee’ah as it directly opposes the command of Allah Ta’ala and His Rasul (Sallallahu Alayhi Wasallam). Nabi (Sallallahu Alayhi Wasallam) had sounded severe warnings in his Mubaarak Ahaadith for those who have any involvement in picture making. Hence, propagating Islam via this means is impermissible. إن أشد الناس عذابا عند الله يوم القيامة المصورون (صحيح البخاري 2/880 ، صحيح لمسلم 2/201) Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamat. (Bukhaari 2/880, Muslim 2/201) In many of these films men and women are seen together. This opposes the law of Sharee’ah in regard to segregation between na-mahram males and females. Hence, this type of enactment, instead of creating an Islamic effect, it only destroys the fabric of Deen through inciting one towards sin. The actors in these films are portraying illustrious personalities such as the Ambiyaa or Sahaabah etc. This enactment is in itself deception, as the onlookers will begin to base their opinions of Ambiyaa and Sahaabah through the actions of these sinful people. To add insult to injury, the film being videoed is impermissible in Islam. Hence they are trying to propagate Deen through portraying the lives of these illustrious personalities while being involved in such a grave sin. Propagating Islam through this medium degrades the position of these illustrious personalities and reduces Deen to a thing of entertainment. Furthermore, this will lead to the masses beginning to regard these so called “Islamic movies” as a substitute to Hollywood and Bollywood movies. Presently the Kuffaar are using this as a means to distort and adulterate the Deen of Islam. Muslims should not be so gullible to fall into the traps and the nets of the Kuffaar. It has been proven that many of these films shattered the Imaan and beliefs of many Muslims and created suspicions and doubts in their Deen. Portraying these great personalities via cartoon characters causes great disrespect to these saintly personalities. How can Deen come alive in the Ummah when gross disrespect is shown to those who were responsible for bringing Deen alive in the world? The outcome of such plays, films, cartoons etc. is in reality making a mockery of the august Deen of Allah Ta’ala and the illustrious men of Islam. Similarly, those who view these types of films will be viewed as supporters and promoters of this sin in the sight of Allah Ta’ala. Lastly, the kitaabs of Aqaaid have recorded that if people enact a play for entertainment purposes where one person assumes the position of a great Aalim or Mufti, and people refer Deeni issues to him, and laugh at him and make a mockery of him, all present on account of showing disrespect to Deen will come out of the fold of Islam. Hence, the outcome of viewing these cartoons, films, etc. is extremely destructive and detrimental to one’s Imaan. We make Duaa to Allah Ta’ala to bless the Ummah at large with the true love and respect for Deen and the symbols of Deen, and enable us to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in our lives. ihyauddeen

How to Benefit from Ramadān By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh In order to fully benefit from this blessed month, the following is recommended: 1. Reading from Fadā’il-e-A‘māl of Shaykh-ul-Hadīth, Mawlānā Muhammad Zakariyyā rahimahullāh. We should sit down as a family at a set time, and read and listen to a portion daily. We should study this book before and during Ramadān. 2. Abstain from every disobedience to Allāh ta‘ālā. Safeguard your eyes, ears, tongue and even the mind. As many sins take place as a result of interacting with people we should minimize this. 3. Prepare a timetable and keep yourself occupied at all times. Stay away from every action and speech which has no benefit in this world or the Hereafter. 4. Make an assessment of all the deeds you have carried out daily. Ask yourself two questions: a) Have I carried out any deed which will attract the Mercy of Allāh ta‘ālā? b) Have I committed any sin which will deprive me of the Mercy of Allāh ta‘ālā? 5. Spend as much time as possible in reciting the Qur’ān. The Huffāz should set a target of reciting the whole Qur’ān 10 times, and the non-Huffāz at least 5 times. 6. Read salāh ‘alan Nabī sallallāhu ‘alayhi wasallam, the kalimah tayyibah, the third kalimah, istighfār, etc. in abundance. 7. Engage in du‘ā, asking Allāh ta‘ālā for all the needs of this world and the Hereafter, after the performance of good deeds, before iftār and at the time of Tahajjud. 8. Read in abundance: Lā ilāha illallāh, astaghfirullāh, as’alukal jannah, wa a’ūdhubika minannār. There is no diety except Allāh, I seek forgiveness from Allāh, I ask from You (O Allāh) Jannah, and I seek Your refuge from the fire. 9. Spend in the Path of Allāh ta‘ālā during the days and nights of Ramadān. Allocate a budget and spend accordingly. 10. Spend the last 10 days in i‘tikāf, for these 10 days are the very cream of Ramadān. Every year Laylat-ul-Qadr (The Night of Power) rotates in these 10 nights. © Riyādul Jannah

La hawla wala quwata illah billah Asalaamu alaikum, There are far too many narrations that mention the virtue of the Hawqala. And to fully take benefit from them so that they directly impact our lives and mould our characters, it is essential to understand what exactly this phrase 'La Hawla wa la Quwwata illa Billah' means first and foremost. In his magnificent book "Al-Hawqalah: Its meanings, virtues and creedal implications" by Sh. Abd Al-Razzaq al-Badr حفظه الله تعالى - he explains: "Firstly: What is intended by the word ‘Hawqala’? It is a word that is summarised from the statement (La Hawla wa la Quwwata illa Billah). This shortening of a phrase in Arabic is done if it was heard (had a precedent) from the early Arabs. It is realised by taking a few letters from a statement to form a single word... Secondly: The meaning of the statement (La Hawla wa la Quwwata illa Billah). The meaning of 'Hawl' is movement, while the meaning of Quwwah is strength. Thus the meaning of this statement is that there is no movement from one state to another, and neither any strength for the slave to perform any of his affairs, except by Allah, meaning by His Help and tawfeeq and guidance. Some statements have been narrated from the Salaf and scholars after them, which further clarify the meaning. For example, in the statement of Abd-Allah ibn 'Abbas, he explained it as such: "We have no power to act obediently except by Allah, nor do we have strength to leave a sin except by Allah." This was narrated by ibn Abi Hatim. It was narrated that Abd-Allah ibn Mas'ood, who said in explaining its meaning: "There is no strength to stop sinning against Allah except by His Protection, and no power to obey Him except with His Help." It was narrated that 'Ali ibn Abi Talib said, "We do not own anything with Allah, or instead of Him, we do not own except what He has allowed us to, and it ultimately belongs to Him." Zuhayr bin Muhammad was asked about the explanation of 'La Hawla wa la Quwwata illa Billah', so he said: "You do not take what you love except by Allah, and you do not stay away from what you hate except with the Help of Allah." This was narrated by ibn Abi Hatim. Abu al-Haytham ar-Raazi, an Imam in the Arabic language, was asked about its meaning, so he said: 'Hawl' means movement, it is said: 'haal' if a person moves, so it is as if a person is saying: 'There is no movement or ability except by the Will of Allah.' It was said that its meaning is: 'There is no strength in keeping evil away nor power to achieve any good except by Allah.' All of these statements are similar in conveying the intended meanings of this great statement, which is why an-Nawawi said when he related some of these narrations: "They are all quite similar." Once we know this, it becomes easy to see why it holds such abundant reward for the one uttering it. It contains the meaning of (true) Du'a, which is the soul and essence of worshiping Allah. So the one who makes this statement is affirming and submitting himself and admitting that all of his affairs are in the Hand of his Rabb, Master and Creator. A person has no ability to do anything except by the Will of Allah and His tawfeeq. For this reason he seeks refuge and help from Him alone, and depends on Him in all of his matters. In another section of the same book, Sh. Abd Al-Razzaq writes: ...It entails a confession of the Ruboobiyyah (Oneness of Lordship) of Allah, that He alone is the Creator of this universe, who controls its affairs, and he Commands what He wills by His Wisdom. Nothing happens in this universe, neither movement nor stillness, or increase or decrease, or honour or disgrace, or giving or withholding, except by His will. He does what he wishes, He cannot be stopped or defeated, rather he has defeated all of His creation, and everything has submitted humbly to Him. As Allah Said: Verily to him belongs the creation and the command, blessed is Allah , Lord of the worlds. [Al-A'raaf, 54]" ...This statement entails an affirmation of the Names of Allah and His Attributes, for the one who says it is doubtlessly affirming that the one he is making Du'a to and seeking refuge with is free of needs, while everything else needs Him. He is completely independent and everything else is dependent upon Him. ...It entails the affirmation of the ‘Uloohiyyahh (Oneness of Divinity) of Allah, that He alone is the one worthy to be worshiped and no one else deserves worship aside from Him. That is the meaning of ‘illa billaah’ (except with Allah.) This statement shows the importance of the connection with Allah in all matters and aspects of our lives - seeks strength from Allah to fulfill and achieve and conclude our deeds etc. - If we truly implement its meaning, then our yaqeen would become stronger, and our ikhlas and tawwakul in Allah would increase. The concerned Muslim remembers this in all of his affairs. It is a statement of seeking help from Allah, so the one who is consistent in saying it is likely to achieve the aid and tawfeeq of Allah. source

“O Allah, make us of Your ‘few’ servants!”