ummtaalib

Making a bequest to take the deceased back to his homeland Q1. Is it compulsory to bury the dead as soon as possible or can you comply with the deceased WILL to be buried abroad. Q2. What should be done to the money the deceased left for the arrangement to send the body abroad, if it is not sent abroad? In the name of Allah, the most Beneficent, the most Merciful. Answer There are differences of opinions regarding the distance allowed to take the deceased from one place to another. One view is 48 miles whilst another is one or two miles. Anything above that is Makruh Tahrimi. (Raddul Muhtar p.146 v.3) It is not permissible for a dying person to make a bequest of transporting his body to another country; therefore, it would not be permissible to carry out such an order. One should bury the deceased as soon as possible. Saaiduna Abu Hurairah Radiallahu Anhu narrates that the Prophet of Allah Sallallahu Alahi Wasalam said, "Speed up the funeral; if it is one of a good person, you are only taking that person to a good prospect. If otherwise, then he is no more than an evil you are putting off your shoulders." (Sahih Bukhari) Saaiduna Abdullah ibn Umar Radiallahu Anhu narrates that the Prophet of Allah Sallallahu Alahi Wasalam said, "I heard Allah's Messenger say: When anyone of you dies, do not keep his body. Be speedy when taking him to his grave." (Tabraani) The money which was left should then be distributed amongst the heirs of the deceased. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Please advise on what one should eat or not eat for pregnancy according to sunnah. Also acts which are recommended or that which one should refrain from during pregnancy. I have heard that the Nabie (SAW) has encouraged the eating of melons when pregnant – Is this sweet melons or water-melons? Answer Jazakallah for the question which you have submitted to the institute. There are many beautiful virtues and rewards for being pregnant. It is mentioned in a hadith that Nabi (salallaahu alayhi wassallam) is reported to have said, ” Does it not please you (O woman) that when you conceive from your husband while he is pleased with you, then that woman will receive such a reward equal to that of a fasting person in the path of Allah Ta’ala and spending the night in ibaadah…..” Eat coconut to reduce vomiting in early pregnancy. Nabi (sallallaahu alayhi wassallam) recommended that a pregnant lady should eat sweet melons, good pure healthy foods in moderation and dates. Dates should be eaten throughout the pregnancy but especially during the latter part of the pregnancy. Dates are effective for the growth of the foetus, strengthen the muscles of the uterus, help with the dilatation of the uterus during labour and also help reduce bleeding after delivery. Dates also enrich breast milk. Grapefruit is a cure for all illness and also assists with milk production. A glass of grapefruit every morning is excellent. Also keep in mind that vitamins in the form of fresh fruit and vegetables will help in keeping you strong and healthy. Try to eat dark green leafy vegetables and prunes to prevent constipation and to control anaemia. A well balanced diet with all the essential nutrients should be maintained throughout the pregnancy. Moderate exercise is highly recommended during your pregnancy. Try to go for brisk walks everyday and keep yourself physically active in the home. Take short naps after thuhr salaah. Maintain your personal hygiene, if you tend towards varicose veins then put your feet up on a stool whilst you are resting. Do simple stretching exercises daily and if you are inclined to, maintain whatever exercise you can. Water aerobics is recommended as your body is buoyant in water and there is less strain on it. (However, remember to chose a swimming pool where you will be able to maintain your modesty). Prevent strain on your back and try not to lift heavy items. The Islamic education of a child begins whilst it is a foetus in utero. If she recites the Quran frequently, reads verses from the Quran from memory, makes lots of zikr and is constantly engaged in good deeds and thoughts, insha’allah her child will be born with similar attributes. A mother who is calm, serene and relaxed during her pregnancy will hopefully go through a relatively easy labour and give birth to a contented baby. Avoid sinful, lewd acts and situations of anger and anguish. A mother’s negative emotional experiences are detected and felt by the foetus because her breathing becomes heavier, her blood pressure rises and so does her heart beat. This impacts on the foetus. The foetus can also hear loud noises and tests have revealed that the heartbeat of the foetus rises according to the discomfort experienced by it. Make dua and salaah for protection from calamities in abundance. Read Ayatul Kursi, Surah Yaseen, Surah Maryam, Surah Yusuf and Surah Mohammed. Duaas: ‘A ‘oodhu bikalimaatil-llaahi al-ttaammaati min sharr maa khalaqa’. (I seek protection in the perfect words of Allah from the evil of that which HE has created), ‘Hasbiya-llaahu wa ni’imal wakeel’ (Allah suffices us and is the best guardian). ‘U’eedhuhaa bika wa dhurriyyatahaa minash-shaytwaanir-rajeem ‘ (And I command her and her offspring to THY protection, from the evil one, the rejected) May Allah Ta’ala grant you healthy, pious offspring and make them the coolness of your eyes. Ameen. and Allah Ta’ala Knows Best 1SOCIAL DEPT. CHECKED AND APPROVED: Mufti Ebrahim Desai Source

Pregnancy Bleeding and Periods Hanafi Fiqh > Askmufti.co.za Q: I will be going to do Umrah with my wife and have found out she is pregnant. The problem is she is bleeding/brown discharge at the moment. From her previous experience this has lead to a miscarriage. Is she allowed to perform umrah as normal as I believe this is not menstruation? Please can you give me the ruling on this as I am confused and not able to find anything regarding this matter with pregnancy bleeding . A: Bleeding during pregnancy is not menstruation. the laws of Istihaadhah will be followed. Moulana Yusuf Laher Source

Is Blood During Pregnancy Considered Menstruation? Hanafi Fiqh > Seekersguidance.org Answered by Ustadha Shaista Maqbool Question: If a pregnant woman bleeds during the time of her menstrual cycle every month, would she keep on praying or will she follow the routine of menstruation.The gynecologist also said that its very normal for woman to menstruate during their pregnancy and still have normal births. Answer: Assalaamu alaikum warahmat Allah, According to the Hanafi school, the blood that a woman sees during pregnancy is to be considered invalid blood, not menstruation. This means that she is considered pure and therefore must pray and do her obligatory fasts. (Hashiyah Ibn Abideen) Depending on the frequency/strength of the blood, she may be considered as having a ‘chronic excuse’ which would require her to do wudu with the ending of each prayer time. For details on this and other related rulings, please search the Seekers Guidance answers archive. wasalaam, Shaista Maqbool Checked & Approved by Faraz Rabbani

Bleeding during pregnancy is considered invalid blood. It is a type of Istihaadhah (Dysfunctional bleeding) & the woman will follow the rules of Istihaadhah (Rules on page 10 here) or the rules relating to the Ma'dhoor here

Authentic websites and blogs moving topic to General

Alhamdulillaah great!! Am copy pasting here. Links often do not work and even in the list there are links which dont work. Inshaa-allah we can do a search and fix links in the next few days LINKS (taken from Thus Spake Hazrat Shaikh) Abdul Qawi Sahab, Hazrat Maulana Sermons, books, programmes. Ahl-e-Sunnah in Iran Ahl-e-Sunnah in Italy This blog is in Italian. Use Google Translate to help yourself to get an idea of the efforts of these brothers. Albalagh A rare site with comments on the sites in the link section. Al-Mahmood Things mystic with Mufti Ebrahim Desai (DB) caliph of Mufti Mahmood-ul-Hasan Gangohi (RA) caliph of Shaikh-ul-Hadis Maulana Zakariya Kandhalwi (RA). An A-Z of Islam One of the many sites representing benefits of Hazrat Shaikh Yusuf Motla Sahab (DB) caliph of Hazrat Muhammed Zakaria Kandhalwi (RA). Ask Mufti Get answers to questions related to Islam from the Scholars lead by Mufti Siraj Desai, Port Elizabeth, South Africa. Askimam Answers to questions related to Islam by Mufti Ebrahim Desai (DB). As-Suffa Institute Courses, resources, question and answers and more from Birmingham, UK. At-Tahawi For book men ( and women) (as opposed to bookworms). Especially Arabic and English. At-Tazkirah Remembering religion, beloved Prophet (PBUH), hereafter, the People of Allah and Islam as a way of life. Audible Wisdom Use the inspiring spoken word in the original, that is, sound form to learn and refresh your faith. Bayan al-Qur’an Project Part of the site Shariah Program. The famous exegesis of the Holy Qura'n by Hazrat Aqdas Ashraf Ali Thanwi (RA) is the focus in above link. Beneath the Shade Choudhry Darul Hikmah Darul Irfan Darul Uloom Dar-ul-Uloom (Urdu Magazine) Dars-e-Quran Defending Ahl-e-Bayt Fahm-e-Deen The Heart Opener Haji Shakeel Sb Ilm Essentials In Shaykh’s Company Islah-e-Batin Islam in China Islam in Europe (Watch Out!) Islamic Spirituality Khanqah Imdadia Ashrafia Learn Arabic Links Dump at Sunni Forum Mehboob-e-Elahi Many Links Ma'rifah Mathabah Foundation Mawaiz-e-Ashrafia Mawlana Yunus Patel MinSid Muslimah Muslimology Nadwa Pearls of the Elders Provisions for Hereafter Qafila Raipuri Sacred Learning Sanctified Trust Seekers' Guidance Shaikh Zulfiqar Ahmad Naqshbandi Shariah Board Shaikh Siraj Luharvi South African Muslims Spread in Light Sunniforum Sufi-Zikr Traveling the Path Taubah Tauheed Sunnat The Deen The Heart Opener The Path To Paradise Thawr Institute The Red Sulphur Tidbits White Thread Press Winds of Islam Zamzam Academy

Fiqh of Financially Supporting one’s Parents and Relatives QUESTION To what extent are children responsible for financially providing for their parents? I am under great stress lately as my father continues to demand a share of my salary despite having more than enough himself to live a comfortable (in fact quite luxurious) lifestyle. He only takes my money to increase his savings. His take on the matter is that a child is ALWAYS supposed to give. Is this correct Islamically? I have been giving him almost a third of my yearly earnings for the last five years (a very large amount mind you). I have finally stopped doing that as I have just moved out and would like to save more for a new car/house etc. However my father is extremely angry about this. So the question remains. Islamically and keeping in mind that he has absolutely no need of any financial support at the moment (he works himself and is quite well settled), can I do such a thing. He always brings up the point that he spent a lot on my education (school, university etc). But I feel that from a financial perspective I have paid him back and plus every child has some right towards his parents correct? I can understand supporting him if he has a need. Then it is his right. But just to increase his savings? I have told him many times that I will never refuse if he has a genuine need, but he does not accept that. Please explain and if possible advise an approach to my dilemma. ANSWER In the name of Allah, Most Compassionate, Most Merciful, Before answering your question, let us briefly look at the Fiqh of financially supporting one’s parents and other relatives, so that it helps solve your query, Insha Allah. It is necessary (wajib) upon an individual that he supports his parents and grandparents, if they are poor, and provided that he is capable of doing so. Allah Most High says: “Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour.” (Surah al-Isra, V. 23) Sayyida A’isha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The most pure (of earnings) is what a man consumes from his own earnings, and his child is from his earnings.” (Sunan Tirmidhi, no. 1382, Sunan Abu Dawud & Sunan Ibn Majah, no. 2137) It is stated in al-Fatawa al-Hindiyya: “A wealthy son will be obligated to spend on his poor parents, whether they are Muslims or otherwise, and whether they are capable of earning themselves or otherwise.” (al-Fatawa al-Hindiyya, 1/564) Imam al-Mawsili (Allah have mercy on him) states in his renowned al-Ikhtiyar: “The Nafaqah (financial support) of the parents and grandparents is on the male and female children, for Allah Most High says: “say not to them a word of contempt” (Surah al-Isra). Thus, Allah Most High forbade the child from harming the parents even to this extent, and to not spend on them when they are in need is more harmful than this…..And Allah Most High says: “We have enjoined on man kindness to parents” (al-Ankabut, V. 8), and it is not from kindness to leave them in need despite having the capability to remove their need. And Allah Most High says regarding non-Muslim parents: “And bear them company in this life with consideration” (Luqman, V. 15), and it is inconsiderate to leave one’s parents hungry despite having the means to feed them….” (al-Ikhtiyar li Ta’lil al-Mukhtar, 2/231-232) In light of the above, it becomes clear that it is the responsibility of the children to financially support their parents provided two conditions are met: 1) One is financially in a position to do so. Imam al-Haskafi (Allah have mercy on him) elaborates on this by stating: “And it (m: financial support) is necessary (wajib) on the child who is wealthy, even if he is young, wealthy to the extent that Sadaqa al-Fitr becomes Wajib on him.” (See: Radd al-Muhtar ala al-Durr al-Mukhtar, 3/621) 2) One’s parents are poor, even if they are capable of earning themselves. Imam al-Haskafi (Allah have mercy on him) explains: “One will be responsible for financially supporting one’s parents if they are poor, even if they are capable of earning…” (ibid, 3/623) In a case where the poor father has more than one child, then all the children will be equally responsible to support their parents. It is stated in al-Fatawa al-Hindiyya: “If a poor person has two children, one being very wealthy and the other is the owner of the Nisab (m: which necessitates one to pay Sadaqa al-Fitr), then the responsibility of supporting the father will be equally shared by both of them.” (al-Fatawa al-Hindiyya, 1/565) As far as daughters are concerned, they also have an equal responsibility of supporting their parents, but this is when they earn, have their own money and are capable of doing so. (ibid, 1/564) With regards to one’s mother, the responsibility of supporting her will be on her husband. However, if her husband (one’s father) is poor, then one will be supporting her by supporting the father. If she does not have a husband, then one will be obliged to support her, if she is poor. (Radd al-Muhtar, 3/623) As far as the other relatives are concerned, we can divide them into two categories: 1) Male relatives, such as one’s brother, uncle, nephew, etc. The responsibility of financially supporting them is only in the situation where they are poor and not capable of earning themselves due to some disability or illness. Imam al-Mawsili (Allah have mercy on him) states in al-Ikhtiyar: “The Nafaqah (financial support) of other relatives besides the parents and children is (also) necessary according to the amount of inheritance (mirath)….And this is only necessary when the relative is poor, disabled and not able to earn.” (al-Ikhtiyar li Ta’lil al-Mukhtar, 2/232) 2) Female relatives, such as one’s sisters, aunty, etc. The responsibility of supporting them is conditioned only with them being poor and in need. Disability is not a condition, for women are not obliged to work and earn money. It is stated in al-Fatawa al-Hindiyya: “The Nafaqah of virgin female relatives is necessary even if they are healthy, provided they are in need of the Nafaqah.” (al-Fatawa al-Hindiyya, 1/566) However, if a woman is married, then she will be supported by her husband, hence the responsibility of supporting her will be lifted from her relatives. In al-Fatawa al-Hindiyya, it is further stated: “The husband will be solely responsible in supporting his wife, so much so that if a woman has a husband who is poor (m: and not capable of supporting her) but has a son, from a previous husband, who is wealthy or a wealthy father or a wealthy brother, her financial support will still remain on her husband, and not on her father, son and brother. However, her father, son or brother will be ordered to spend on her, and then recover it from the husband when he becomes well-off.” (ibid) In conclusion, the son is responsible to support his parents if they are poor and in need, and that he is capable of doing so. He is responsible to support his male relatives if they are poor and disabled; and female relatives if they are in need. A woman will always be supported by her husband if she is married and not her brother, father, etc. Therefore, in your situation, your husband’s first responsibility is to support you and your children. The reason being is that the responsibility of supporting one’s wife is unconditional. One must provide for one’s wife regardless of whether she is in need or otherwise and regardless of whether one is capable or otherwise. The Nafaqah of the wife is not waived away by one being poor. Hence, his first responsibility will be supporting his wife. However, if his parents are poor or his sisters are poor and unmarried, then he will be obliged to support them also. In al-Fatawa al-Hindiyya, it is stated that if a man has a father and son, and he is only capable of supporting one of them, then he will support his son first. (1/565) It is also stated: “If a man has a wife, children and poor parents, then he will be obliged to include his father in his daily providing, thus the father will be considered to be one of his family members (m: meaning those under his care).” (ibid) At times, parents demand from their sons even if they (parents) are rich and wealthy themselves. In such a situation, the son will not be obliged to support them. At the same time, however, one will need to respect them and give them their rights of politeness, good treatment, etc. Also, it would be good to give them something occasionally even when one is not responsible of supporting them. The man, who is obligated to support his wife, children and is also responsible to support his parents, etc, will have to balance things out in a proper manner. His primary concern will be his wife and children, but at the same time he must support his poor parents. One should always keep the following statement of Salman (Allah be pleased with him) in mind: “Give everyone who has a right their full rights.” The Messenger of Allah (Allah bless him and give him peace) said: “Salman spoke the truth,” when he heard this. (Sahih al-Bukhari and Sahih Muslim) And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

found this: http://www.muftisays.com/forums/27-sharing-portal/368-authentic-websites-and-blogs.html?pg=1

SF had a list I think...or was it just authentic blogs, not sure. Unfortunately lost now. Not many forums but letssee if we can do something regarding blogs and sites. We can start a new topic with some links and then add as we find them inshaa-allaah

Wa'alaykumus salaam warahmatullaahi wabarakaatuhu Umm Khadeejah, yes it would. I did a search a couple of times unfortunately but could not come up with anything specific. There are some Tamilnadu speakers and an institution teaching in tamilnadu where people qualify however there is no way of knowing if its authentic or not. Will try asking some people and see what comes up

hmmm I quite the "Comic Sans MS".... Changed to Times New Roman in the last post. Is that better?

The Nasheed Disease ᴴᴰ - Powerful Reminder Shaykh Hasan Ali

If You Have an Abusive Parent, Learn to Value Yourself It would be nice if we all had loving and supportive parents. Some do, Alhamdulillah. To have kind, caring parents is a great gift. But some have parents who are critical, demeaning and harsh. Do you have an abusive parent who tells you that you are worthless, stupid and good for nothing? If so, you can’t spend your life waiting and hoping for that parent to love you and be proud of you. It’s not going to happen, my friend. Most likely your parent was raised harshly himself/herself and doesn’t know how to act any other way. Accept that reality and learn to value yourself, no matter what anyone says. You will have to be strong and independent in spirit. You will have to find validation of your worth within yourself. You do have worth, after all. You are as unique and beautiful as the sun and the moon, the sea and the stars. You are special and gifted and you will need to realize that on your own, even in the face of external abuse. Seek your support from Allah. “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created…” – Quran, 17:70. Allah has honored you. Dignity is your birthright. It’s okay if you’re not perfect. No one is. You can still love yourself, with all your special gifts and funny habits, and whatever is lacking, well, you can work on it. That’s what all of us do. “I Know Who I Am” It can be very hard to resist the negative labels that parents put on us. Nothing wounds like an insult from a parent. Their words have a way of worming into our brains even when we know better. We must be patient with them without buying into their negativity. This is not to say that parental abuse is acceptable. Not at all. Respect goes both ways. Parents have a duty to raise their children with kindness and love. If your parents are physically abusing you, then that’s a situation that you should try to get out of. Separate yourself from them if possible. Be safe, and know that they too will face God one day in judgment, and will be called to account for their deeds. This article is focused more on the issue of verbal abuse. The truth is that even if you are accomplished, well behaved, and devoted, some parents will continue to abuse you verbally. Even if you have moved out, married and have children of your own, and only see your parents occasionally, they might continue to find fault with everything you do, and generally devalue you. I’m not saying it’s okay. I’m saying it’s an unfortunate reality with some parents, and you cannot allow it to define you. Write some positive affirmations about yourself. Affirmations are true statements that express your best qualities, and also express what kind of person you strive to be. They represent the ideal you. I personally have a list of 29 affirmations, and here’s number 12 on my list: “12. I am a good son to my parents. I am patient and loving with them. When speaking to them I maintain a positive, independent and calm spirit, knowing who I am and confident in my choices.” Read your affirmations every day. Even if you don’t quite believe your own affirmations at times, even if you feel inwardly skeptical, keep reading them. When you speak to your parents, breathe deeply and slowly. Don’t let anything they say make you anxious or excited. Tell yourself silently, “I know who I am.” Allah loves you and has a plan for you. Believe this and move forward, and when you have children, shut down the cycle of negativity and do better than your parents did. It’s okay to be better than your parents. Any good parent wants their children to surpass them. Show your own children patience, gentleness and endless love. May Allah bless you and fill your heart with self-knowledge, self-dignity, and hope for the future. By Wael Abdelgawad

Taqwā and its Benefits By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh After the passing of Ramadān, it is important that we remind ourselves of the most important lesson the blessed month left us with, that of bringing Taqwā into our lives and doing our utmost to hold fast to it, until we breathe our last. The importance of Taqwā cannot be over emphasised. Allāh ta‘ālā has mentioned the word Taqwā in the Glorious Qur’ān around 70 times in the imperative form and over 250 times in its various derivative forms. The Glorious Qur’ān begins with the statement: This Book has no doubt in it - a guidance for the Muttaqīn. (2:2) In other words, though in principle the Glorious Qur’ān is a guidance for all, only those who develop the quality of Taqwā can truly benefit from it. Definition of Taqwā Taqwā has been defined in many ways; the summary and conclusion of which is that a person creates a barrier between himself and the disobedience to Allāh ta‘ālā. Consequently, he will never plan to commit a sin, rather he will exert all efforts to abstain from any form of disobedience to Allāh ta‘ālā. The result of this will be every type of success in both worlds. Allāh ta‘ālā states: …And fear (disobeying) Allāh so that you may become successful. (3:200) Benefits of Taqwā There are many benefits for the one who adopts Taqwā as stated in the Glorious Qur’ān: 1. Allāh ta‘ālā will make all matters easy for him. Allāh ta‘ālā states: .…And the one who fears (disobeying) Allāh, He shall bring about ease for him in his affair. (65:4) 2. Allāh ta‘ālā will provide him with a solution to all his problems. Allāh ta‘ālā states: .…And the one who fears (disobeying) Allāh, He shall bring forth a way out for him, (65:2) 3. Allāh ta‘ālā will sustain him from all aspects. Allāh ta‘ālā states: (And the one who fears (disobeying) Allāh).… And shall provide for him (what he needs) from where he does not even imagine (65:3) 4. Allāh ta‘ālā will be with him and assist him. Allāh ta‘ālā states: Surely, Allāh is with those who adopt Taqwā (16:128) ....be sure that Allāh is with the Muttaqīn (9:36) 5. Allāh ta‘ālā will forgive his sins. Allāh ta‘ālā states: .…And the one who fears (disobeying) Allāh, He shall cancel (forgive) his sins... (65:5) 6. Allāh ta‘ālā will grant him a huge reward. Allāh ta‘ālā states: (And the one who fears (disobeying) Allāh)....He shall give him a huge reward. (65:5) 7. Allāh ta‘ālā will grant him Mercy in both worlds. Allāh ta‘ālā states: And this (Qur‘ān) is a blessed Book We have sent down. So follow it and adopt Taqwā, so that you may be favoured with mercy. (6:55) And My Mercy extends to everything. So, I shall write it (i.e. the mercy) for those who adopt Taqwā, and pay Zakāh, and those who do believe in Our verses... (7:156) 8. Allāh ta‘ālā will grant him safety from all fear and grief. Allāh ta‘ālā states: ...those who adopt Taqwā and correct themselves will have no fear, nor shall they grieve. (7:35) 9. He will gain the upper hand over Shaytān. Allāh ta‘ālā states: Surely when the Muttaqīn are touched by the temptation (to do evil) from Shayt ān, they become conscious (of Allāh), and their eyes instantly open (i.e. they realise Shaytān’s plot and ignore the temptation). (7:201) 10. He will become beloved to Allāh ta‘ālā. Allāh ta‘ālā states: Surely, Allāh loves the Muttaqīn. (9:4) 11. Allāh ta‘ālā will grant him safety from enemies. Allāh ta‘ālā states: If you keep patience and adopt Taqwā, their cunning shall not harm you at all. (3:120) 12. Allāh ta‘ālā will grant him the ultimate success in the form of Jannah. Allāh ta‘ālā states: Here is the description of the Paradise promised to the Muttaqīn: underneath it the rivers flow; its food is everlasting and (so is) its shade. This is the ultimate abode of the Muttaqīn ... (13:35) The Acquisition of Taqwā In order to become deserving of these priceless benefits, it is very important that we make a serious effort to bring Taqwā into our lives. Allāh ta‘ālā through His infinite mercy informs us how to achieve this, as when Allāh ta‘ālā commands the adoption of Taqwā in the Glorious Qur’ān, He follows this with another command which is a way to acquire Taqwā. The following actions are a summary of these commands, which if inculcated, will ensure a person acquires Taqwā: 1. Submission to the Will of Allāh ta‘ālā. Allāh ta‘ālā states: O you who believe, fear (disobeying) Allāh, as one should with regards to Allāh, and let not yourself die save as Muslims (totally submitted to Allāh). (3:102) The submission of the body and soul to the Will of Allāh ta‘ālā enables us to inculcate the essence of Taqwā in our lives. Submission to the Will of Allāh ta‘ālā was the highlight of the life of Sayyidunā Ibrāhīm ‘alayhis salām who is duly remembered in these blessed months. Taking lesson from episodes of submission by the Ambiya ‘alayhimus salām and the pious predecessors gives us an insight into the reality of submission. Only when we try to emulate such submission to the Will of Allāh ta‘ālā, will the great quality of Taqwā diffuse into a person’s heart. 2. Adopting correct speech. Allāh ta‘ālā states: O you who believe, fear (disobeying) Allāh, and speak in straightforward words. (If you do so,) Allāh will correct your deeds for your benefit, and forgive your sins for you. Whoever obeys Allāh and His messenger achieves a great success. (33:70-71) The importance of speaking in a truthful and just manner and speaking of good things, in particular the remembrance of Allāh ta‘ālā, must not be taken lightly. The guarantee of Jannah has been promised by Rasūlullāh sallallāhu ‘alayhi wasallam to the person undertaking to use his tongue correctly. Being mindful of what one utters will assist in bringing a reformation to the heart and develop Taqwā. 3. Contemplating the Day of Reckoning. Allāh ta‘ālā states: O you who believe, fear (disobeying) Allāh, and each person must consider what he (or she) has sent ahead for tomorrow. (59:18) Keeping a watchful eye over one’s actions and reflecting on how they will be judged by Allāh ta‘ālā on the Day of Resurrection, will lead a person to adopt Taqwā. 4. Being conscious that Allāh ta‘ālā is All-Seeing and All-Knowing. Allāh ta‘ālā states: …And fear (disobeying) Allāh. Surely Allāh is fully aware of what you do. (59:18) Recognising the fact that Allāh ta‘ālā is fully aware of our actions and is recording every minute detail of our lives, is sufficient for a person to create a barrier between himself and the disobedience to Allāh ta‘ālā. 5. Adopting pious company. The above four methods of acquiring Taqwā all share a common trait, that of being fully aware and alert at all times. Whilst living in this world we become engrossed in our daily lives, which leads to negligence and absent mindedness. Therefore, it is imperative that we frequently adopt some form of reminder for ourselves. The adopting of pious company gives a person a two-fold benefit in the endeavour to bring Taqwā: it serves as a constant reminder of the need to acquire Taqwā; and the company of the pious is in itself an effective tool for the acquisition of Taqwā. Allāh ta‘ālā states: O you who believe, fear (disobeying) Allāh, and be in the company of the truthful (i.e. pious). (9:119) And regarding the truthful, Allāh ta‘ālā says: Those are the ones who are truthful, and those are the Muttaqīn. (2:177) May Allāh ta‘ālā grant us all the tawfīq to strive for the great quality of Taqwā. Āmīn. © Riyādul Jannah (Vol. 25 No. 8, Aug 2016)

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

Imam Ahmed's 10 golden advices to his son on his wedding day Imam Ahmed ibn Hanbal’s advice to his son on his wedding day: Dear son, you will not attain good fortune in your home except by 10 characteristics which you show to your wife, so remember them and be enthusiastic in acting upon them. As for the first two; women like attention and they like to be told clearly that they are loved. So don’t be stingy in expressing your love for your wife. If you become limited in expressing your love, you will create a barrier of harshness between you and her, and there will be a decrease in affection. 3, Ladies hate a strict, overcautious man, yet they seek to use the soft vulnerable one. So use each quality appropriately. This will be more appealing for love and it will bring you peace of mind. 4. Ladies like from their husbands what their husbands like from them, i.e. kind words, good looks, clean clothes and a pleasant odour. Therefore, always remain in that state. 5, Indeed, the house is under the sovereignty of the woman. While she remains therein, she feels that she is sitting upon her throne, and that she is the chief of the house . Stay clear of destroying this kingdom of hers and do not ever attempt to dethrone her, otherwise you will be trying to snatch her sovereignty. A king gets most angry at he who tries to strip him of his authority, even if he portrays to show something else. 6. A woman wants to love her husband, but at the same time she does not want to lose her family. So do not put yourself and her family in the same scale, because then her choice will be down to either you or her family. And even if she does choose you over her family, she will remain in anxiety, which will then turn into hatred towards you in your daily life. 7. Surely woman has been created from a curved rib, and this is the secret of her beauty, and the secret of the attraction towards her. And this is no defect in her, because ‘the eyebrows look beautiful due to them being curved’. So if she errs, do not rebuke her in a manner in which there is no gentleness, attempting to straighten her; otherwise you will simply break her and her breaking, is her divorce. At the same time do not let her off upon that mistake, otherwise her crookedness will increase and she will become arrogant with her ego. Thereafter, she will never soften for you and she won’t listen to you, so stay in between the two. 8. It is in the women’s nature to be ungrateful towards their husbands and to deny favours. If you were to be nice to her for her whole life but you grieved her once, she will say, “I have never seen any good from you”. So don’t let this attitude of her make you dislike her or to run away from her. If you dislike this feature of hers, you will be pleased with some other good habits within her, so create a balance. 9. Surely there are times when a woman goes through some conditions of bodily weakness and fatigue of the mind. Such that Allah has relieved her of some of her compulsory worships during that period; Allah has totally pardoned her from praying, and has postponed the days of fasting for her within this break to a later date until she regains her health and becomes normal in her temperament once more. Thus, during these days, treat her in a godly manner. Just as Allah has relieved her of the duties, you should also lessen your demands and instructions from her during those days. 10. Last but not least, know that a woman is like a captive with you. Therefore, have mercy upon her. Translated by Abdul Rahim Edited by Mawlana Abdus Subhan Source

Beauty Parlours Q: Is it permissible for a Muslim woman to leave her home in order to go to a beauty parlour or salon to style her hair or wax the hair on her body? What is the Shar’ee ruling in regard to this issue? A: In Deen, the most important obligation after Imaan is salaah. In regard to this obligation, the Hadith emphatically encourages women to perform their salaah within the confines of their homes. In fact, the Hadith explains that the salaah which they perform in the innermost portion of their homes- most distant from the gazes of strange men- is more rewarding than the salaah which they perform in any other part of their home. This clearly highlights the extent to which Islam advocates concealment in the life of a woman. When women have been discouraged from leaving their homes to perform salaah in the Musjid (despite salaah being the greatest ibaadat and the Musjid being the holiest of places in the world), one can well imagine how reprehensible it is for a woman to leave her home to visit a beauty parlour or salon in order to beautify herself. It should be borne in mind that if there is a valid need for a woman to leave the home (e.g. to visit her parents or relatives, or to visit the sick, or to console the bereaved, etc.) then Shariah has granted her permission to do so in order to fulfil the need, provided that she adheres to certain conditions. When leaving the home, she should ensure that she dresses in an unattractive manner and that she dons the niqaab. Similarly, she should refrain from applying any perfume when leaving the home and she should be accompanied by her mahram wherever she goes. It is reported in the Hadith that Nabi (Sallallahu Alaihi Wasallam) said: المرأة عورة فإذا خرجت استشرفها الشيطان “A woman should remain concealed (from the eyes of strange men). When she leaves her home, shaytaan stares at her” (Tirmizi #1173). In another Hadith, it is reported that Rasulullah (Sallallahu Alaihi Wasallam) said: “May the curse of Allah Ta’ala be upon the man who casts lustful glances at the beauty of a woman, as well as the woman who is viewed (the woman who reveals her beauty, allowing strange men to view her)” (Shu’abul Imaan #7399). From these two Ahaadith, we understand the need for women to remain within their homes. When they leave the home, shaytaan makes a concerted effort to mislead them and mislead others through them. In regard to women applying perfume when leaving the home, it is reported that Nabi (Sallallahu Alaihi Wasallam) said: “The woman who applies perfume when leaving the home and passes by a group of strange men, allowing them to get the fragrance of her body, is like an adulteress” (Tirmizi #2786). Hazrat Abu Hurayrah (Radhiyallahu Anhu) had once seen a woman who had left her home with perfume applied to her body. He immediately reprimanded her and commanded her to return to her home and wash off the perfume (Abu Dawood #4176). It should be known that the concept of a beauty parlour is alien to Islam. Beauty parlours neither existed during the blessed era of Rasulullah (Sallallahu Alaihi Wasallam) nor during the centuries that followed. This concept has been adopted from western culture. Unfortunately, in current times, let alone this becoming a “profession”, it has now become a thriving industry, bringing in its wake a host of wrongs and evils. This in turn has led to the degeneration of hayaa and modesty in the ummah. Nowadays, women beautify and adorn themselves when leaving the home, only to be viewed by others, whereas Islam has commanded that their beauty only be displayed before their spouses within the confines of the home. Apart from this, the abundant wrongs that are associated with such an occupation go against the very fabric of shame and modesty. The satar (area between the navel and the knees) is exposed with the intention of hair removal, whereas exposing this part of the body before even Muslim women is haraam. In the case where the beautician is a non-Muslim woman, then let alone exposing the satar area before her, it is not permissible for a Muslim woman to reveal her hair or any part of her body before her (with the exception of her face, hands and feet). When the Hadith has cursed women who shape their eyebrows, one can well imagine the extent to which one will incur Allah Ta’ala’s curse through exposing one’s body for such purposes. Even if one has to argue that one is only visiting the beautician for something that is of a permissible nature, the fact of the matter is that one is present in a place which abounds with immoral and immodest activities, such as the satar being exposed for the purpose of hair removal, the eyebrows being shaped, the hair of women being cut or trimmed and also being exposed before non-Muslim women, etc. It is the command of Allah Ta’ala that we stay far from all places where sins are perpetrated. With regard to being present is such places where the commands of Allah Ta’ala are violated, Allah Ta’ala declares in the Qur’an: فَلا تَقعُد بَعدَ الذِّكرى مَعَ القَومِ الظّـلِمينَ ﴿٦٨﴾ Do not sit, after realizing (that one is in an environment of haraam), with those who do wrong. (Surah An’aam, 68) Furthermore, when this is an environment which draws the wrath of Allah Ta’ala, then it is most likely that the wrath of Allah Ta’ala will fall upon all those who are present in that environment, regardless of whether they are involved in the sins and wrongs or not. Similarly, we should deeply reflect and ponder over the point that if death had to strike at that moment, would we be happy to meet Allah Ta’ala in such a condition? While the various evils and harms in general have been discussed above, the issue is extremely compounded in the case where the beautician is a male. It is an act of utter shamelessness. He is going to be free to style her hair and touch various parts of her body. His job is to adorn and beautify so that the woman looks more attractive than what she is and so that she will be admired. In the process, he too will keep looking and admiring the woman he is beautifying – In other words, he will be busy intently admiring someone’s wife or daughter at very close range – from such closeness that perhaps besides the husband, nobody else will get so close!! He perhaps will also keep touching here and patting there to get the perfect look – Lahawla wala quwwata illa billah. This is the glaring indication of the death of shame. It is also a sure recipe to invite the wrath and curse of Allah Ta’ala – curse upon curse at every “admiring” look, both upon the admiring male beautician as well as the woman who has exposed herself to be admired. We should understand that women, throughout the past, were always adorning themselves for their spouses. However, they fulfilled their halaal needs while remaining within the confines of their homes. May Allah Ta’ala bless us with the tawfeeq of emulating the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in all facets of our lives. And Allah Ta'ala (الله تعالى) knows best. عن أبي أحوص عن عبد الله عن النبي صلى الله عليه و سلم قال المرأة عورة فإذا خرجت استشرفها الشيطان (ترمذي رقم 1173) عن الحسن قال وبلغني أن رسول الله صلى الله عليه وسلم قال لعن الله الناظر والمنظور إليه (شعب الإيمان رقم 7399) عن أبي موسى عن النبي صلى الله عليه و سلم قال كل عين زانية والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية (ترمذي رقم 2786) عن أبى هريرة قال لقيته امرأة وجد منها ريح الطيب ينفح ولذيلها إعصار فقال يا أمة الجبار جئت من المسجد قالت نعم. قال وله تطيبت قالت نعم. قال إنى سمعت حبى أبا القاسم -صلى الله عليه وسلم- يقول لا تقبل صلاة لامرأة تطيبت لهذا المسجد حتى ترجع فتغتسل غسلها من الجنابة قال أبو داود الإعصار غبار (أبو داود رقم 4176) (و) ينظر (من الأجنبية) ولو كافرة مجتبى (إلى وجهها وكفيها فقط) للضرورة قيل والقدم والذراع إذا أجرت نفسها للخبز تتارخانية (وعبدها كالأجنبي معها) فينظر لوجهها وكفيها فقط. نعم يدخل عليها بلا إذنها إجماعا، ولا يسافر بها إجماعا خلاصة وعند الشافعي ومالك ينظر كمحرمه (فإن خاف الشهوة) أو شك (امتنع نظره إلى وجهها) فحل النظر مقيد بعدم الشهوة وإلا فحرام وهذا في زمانهم، وأما في زماننا فمنع من الشابة قهستاني وغيره (إلا) النظر لا المس (لحاجة) كقاض وشاهد يحكم (ويشهد عليها) لف ونشر مرتب لا لتتحمل الشهادة في الأصح (وكذا مريد نكاحها) ولو عن شهوة بنية السنة لا قضاء الشهوة (وشرائها ومداواتها ينظر) الطبيب (إلى موضع مرضها بقدر الضرورة) إذ الضرورات تتقدر بقدرها وكذا نظر قابلة وختان وينبغي أن يعلم امرأة تداويها لأن نظر الجنس إلى الجنس أخف (وتنظر المرأة المسلمة من المرأة كالرجل من الرجل) وقيل كالرجل لمحرمه والأول أصح سراج (وكذا) تنظر المرأة (من الرجل) كنظر الرجل للرجل (إن أمنت شهوتها) فلو لم تأمن أو خافت أو شكت حرم استحسانا كالرجل هو الصحيح في الفصلين تتارخانية معزيا للمضمرات (والذمية كالرجل الأجنبي في الأصح فلا تنظر إلى بدن المسلمة) مجتبى (الدر المختار 6/369) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Sister Umm Khadeejah, Assalaamu 'alaykum warahamtullah, welcome to the forum! I realise the sources have not been mentioned however the site (Jamiat.org) is run by authentic reliable Ulama

The Different Narrations Describing the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu) - Part Fourteen The second narration describing the demise of Hazrat Abu Zar (radhiyallahu ‘anhu) is as follows: When Hazrat Abu Zar (radhiyallahu ‘anhu) had neared his end, his wife began to cry. “What makes you cry?” he asked her. She replied, “I am crying because there is nobody to help me bury you and I do not have sufficient cloth to enshroud you.” Hazrat Abu Zar (radhiyallahu ‘anhu) responded, “Do not cry, for verily I heard Rasulullah (sallallahu ‘alaihi wasallam) saying to a group of people which included me, “One of you will most definitely pass away in a deserted place. A group of believers will be present by him (at the time of his death).” There is no person from that group except that he has already passed away in a village and a group of believers. I am the one who is passing away in a deserted place. Keep a watch on the road for you will soon see what I mentioned to you regarding the group of believers. Verily, by the oath of Allah, neither do I lie through these words and nor did Rasulullah (sallallahu ‘alaihi wasallam) lie when he mentioned this to me.” She asked, “How is that possible? Whereas the people travelling for Haj have ceased to pass by due to the time of Haj elapsing and the roads are deserted!” He again instructed, “Keep a watch on the road.” She would thus run and stand on a hill, watching, and then return to Hazrat Abu Zar (radhiyallahu ‘anhu) to nurse him after which she would again return to the hill. While doing this, she suddenly saw a group of riders who were riding with such speed that they seemed to be birds. She waved a cloth to attract their attention and they came to her and asked her what the matter was. She replied, “A man from the Muslims is passing away. You will enshroud him and be rewarded for it.” They asked, “And who is he?” She replied, “Hazrat Abu Zar (radhiyallahu ‘anhu).” When they heard this, they began to exclaim, “May our mothers and fathers be sacrificed for him!”They thereafter spurred their animals on with their whips, hastening to meet him. When they reached him, he told them, “Glad tidings! You are the group regarding whom Nabi (sallallahu ‘alaihi wasallam) had prophesized.” He then said, “Verily I heard Nabi (sallallahu ‘alaihi wasallam) saying, “There are no two Muslims who lose two or three children between them – due to which they anticipate reward and are patient – who will see the fire of Jahannum.” Listen! If I owned cloth which was sufficient to enshroud me, I would not be enshrouded in any cloth besides my own, or if my wife owned cloth which sufficed as my shroud, I would not be enshrouded in besides her cloth. I therefore ask you, for the sake of Allah and Islam, that none of you enshroud me who is a governor, leader or chief.” All present had accepted some sort of position with the exception of an Ansaari youngster who said, “I will enshroud you for verily I have received none of the positions that you mentioned. I will enshroud you in this shawl which I am wearing and two more pieces of cloth which are in my bag. They are from my mother’s yarn which she spun for me.” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “You are the one who must enshroud me.” The Ansaari then enshrouded him after he passed away amidst the group that was present from among whom were Hujr ibnul Adbar and Maalik Al-Ashtar (rahimahumallah). All those who were present in this group were from Yemen. (Ibn Sa’d 4/176) After recording the first narration in his Zaadul Ma‘aad, Haafiz Ibnul Qayyim (rahimahullah) made mention of the apparent contradiction and recorded the second narration. He did not present any reconciliation for the narrations. (Zaadul Ma‘aad 3/534) The author of Seeratul Halabiyyah, 'Ali bin Burhaanudden Al-Halaby (rahimahullah), reconciles between the two narrations by saying that the group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) arrived after the body of Hazrat Abu Zar (radhiyallahu ‘anhu) was already enshrouded in the kafn of the Ansaari youngster. Hazrat Abdullah (radhiyallahu ‘anhu) therefore assisted in the burial of Hazrat Abu Zar (radhiyallahu ‘anhu) and performed his Janaazah salaah. The first narration mentions that the slave and wife of Hazrat Abu Zar (radhiyallahu ‘anhu) had given him ghusl and enshrouded him whereas the second narration mentions that the Ansaari youngster had enshrouded him. This will not cause any contradiction as the duties of ghusl and enshrouding were duties that required more than one person. Although only the slave and the wife of Hazrat Abu Zar (radhiyallahu ‘anhu) were mentioned, the narration does not negate others being present and assisting in the enshrouding and burial. Hence we will understand that the Ansaari youngster was also present. That is why the enshrouding is in one narration attributed to the wife and slave and in the other narration attributed to the Ansaari youngster. (Seeratul Halabiyyah 3/135) A similar reconciliation has been given by Moulana Manaazir Ahsan Geelaani (rahimahullah). He is of the opinion that some of the narrators have erred in their narrating the incident. He explains that the group with the Ansaari youngster had first given ghusl to Hazrat Abu Zar (radhiyallahu ‘anhu) and enshrouded him. They thereafter placed his body on the road, as per his instruction, and waited for a second group. The second group to arrive was the group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) and it was Hazrat Abdullah (radhiyallahu ‘anhu) who performed the janaazah salaah. Hence we understand that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) and his group only assisted in the burial and not the enshrouding of the body as understood by the wording of the Hadith: "فأعينونا على دفنه" (Biography of Hazrat Abu Zar (radhiyallahu ‘anhu) by Moulana Manaazir Ahsan Geelaani (rahimahullah) pg. 236) We have not come across any clear narration showing that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) was present at the time of kafn. However, if the group of the Ansaari youngster was the very same group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu), as understood by certain Muhadditheen, the likes of Allaamah ibnul Atheer (rahimahullah), then it will be concluded that Hazrat Abdullah (radhiyallahu ‘anhu) was present at the time of kafn. Similar was the view of Haafiz ibn Katheer (rahimahullah). (Usdul Ghaabah 1/345) Haafiz ibn Katheer (rahimahullah) mentioned that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) had met Hazrat Abu Zar (radhiyallahu ‘anhu) before he passed away. Hazrat Abu Zar (radhiyallahu ‘anhu) had spoken to him and told him what to do with his body after he passed away. Haafiz ibn Katheer (rahimahullah) thereafter mentions that there is a second view which explains that Hazrat Abdullah (radhiyallahu ‘anhu) arrived after Hazrat Abu Zar (radhiyallahu ‘anhu) already passed away. (Bidaayah wan Nihaayah 7/172) Source: Whatisislam.co.za

Laws of Beautification and Adornment Question: I wanted to know what is permissible to do to adorn myself for my husband. I wanted an answer that covers all aspects, such as coloured jilbabs, wearing lingerie, cutting hair, wigs, lipstick, nail polish etc. Also what about imitation jewellery, perfumes? ____________________________ Answer: Foreword by Hazrat Mufti Ebrahim Desai (Hafidhahullah) Beauty and adornment is the nature of women. Shariah also encourages women to beautify themselves for their husbands. If a woman adorns herself within the limitations of Shariah, that is an act of virtue. If she trespasses the limits of Shariah in beautifying herself, it will be a vice. We are inundated with requests from women to present some guidelines on beautification and adornment for women in Shariah. Moulana Huzaifah Deedat Sallamahu has researched the topic and presented guidelines on more than 20 means of beautification with relevant references. We hope this article will make a useful read and guidance. May Allah Ta'āla accept the efforts of Moulana Huzaifah Deedat and grant him qabuilyyah. Ameen. In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh. In an environment which constantly emphasizes the physical form through various media, women are constantly faced with an unattainable standard of beauty. Although Muslim women are falsely classified as oppressed based on their modest dress, they are in fact liberated from such objectification by the society around them. This modest appearance, which includes veiling, highlights a woman's personality and character instead of her physical figure and promotes a deeper appreciation for who she is as a person. However, Islam is not averse to women adorning themselves for their husbands and exemplify her beauty and elegance using permissible means. In fact, Islam encourages this. In this way she will appear more beautiful and alluring to him. Just as clothing wraps a person, a woman should beautify herself so that she wraps her husband's attention exclusively for herself. She should captivate his attention and imagination by fulfilling all his permissible desires. Every time the husband and wife glance at each other, the glance should arouse them and stir up more love for their spouse. This will create harmony and amicability and it will be a means of creating a serene, blissful and peaceful married life.If every day of the marriage can mirror the first day of marriage, and every night reflect the first night of marriage, then the marriage will be a euphoric experience on this world. The gentleness, passion, love, tenderness displayed on the first day and night of the marriage should be portrayed throughout one's life. It is also important to note that shame and modesty is emphasized in Shariah. It is one of the core values and standard of Islam. Shame and modesty should also be expressed through one's attire and conduct. As Muslims we should distinguish ourselves from non-muslims in every possible way. Our attire should not resemble their attire nor any of their traits. The following items that will be mentioned for beatification purposes should be within the limits of the Shari`ah and to gain the pleasure of the husband. COLOURED JILBABS It is permissible to wear a jilbab of any colour. However, the colour should not be attractive. LINGERIE It is permissible to wear any types of clothes when one is in total privacy with her husband. CUTTING HAIR It is prohibited for women to cut or trim their hair in any way even though to appease her husband or instructed by him.Cutting hair in layers is also prohibited. DYING OR BLEACHING It is permissible to dye or bleach one's hair any colour besides black on condition there no impure ingredients in the dye and not imitating the way of immoral people. PIERCING It is permissible to pierce the nose and ears. It is not permissible to pierce any other part of the body such as belly, tongue etc. as it is the custom of the fussaq (transgressors). ARTIFICIAL WIGS AND HAIR EXTENSIONS It is permissible to wear wigs or hair extensions made out of, Synthetic hair. Animal hair except Pig hair. It is not permissible to wear wigs or hair extensions made out of, Human hair. Pig hair. Wigs should not be worn for the purpose of deception and pretense. HAIR STRAIGHTENING It is permissible to use hair straightening cosmetics provided they don't contain impure ingredients.If the product is water soluble, it will be permissible to do masah on it whilst making wudhu. PLUCKING EYEBROWS It is not permissible to pluck the eyebrows.If one's eyebrows are bushy and thick one may neaten them by removing stray ends. HAIR REMOVAL CREAMS It is permissible to use hair removal creams to remove unwanted facial hair such as beard hair or moustache provided they don't contain impure ingredients. FAKE EYELASHES It is permissible to wear fake eyelashes on condition they are not made from human or pig hair. It would be advisable to visit a medical practitioner before using fake eyelashes as they often lead to chronic allergies. LIPSTICKS It is permissible to use lipsticks on condition they don't contain impure ingredients. Most of the lipsticks on the market contain carmine. Carmine also called cochineal, cochineal extract, crimson lake or carmine lake, natural red 4, C.I. 75470,or E120, is a pigment of a bright-red color obtained by crushing and boiling dried insects in water to extract the carminic acid. Carmine is used in the manufacture of artificial flowers, paints, crimson ink, rouge, and other cosmetics, and is routinely added to food products such as yogurt, candy and certain brands of juice. In principle, it is impermissible to consume insects or its products. There is a strong possibility of intake of lipstick through licking etc., therefore, lipstick having carmine is not permissible. LIQUID MATTE Liquid Matte contains the pigment of a lipstick, and the glide and sheen of a gloss. The same ruling will apply as lipsticks. EYE-LINERS/EYE SHADOW It is permissible to use eye-liners or eye shadows on condition they don't contain impure ingredients.It is permissible to use eye-liners or eye shadows containing carmine. MAKE UP It is permissible to use any type of makeup on condition they don't contain impure ingredients. In order to determine the permissibility of the make ups one should look out for the sign stating if the products are vegan friendly. NAIL POLISH It is permissible to use nail polish on condition that it should be removed for wudhu. MEHNDI It is permissible to decorate the hands, nails and feet with henna. ARTIFICIAL NAILS It is permissible to put on artificial nails; however, they should be removed when doing wudhu. COLOURED CONTACT LENSES It is permissible to wear colored contact lens to beautify oneself for the pleasure of the husband. RINGS Rings made out of gold and silver are permitted. Rose gold and white gold rings are also permitted if the gold content is predominant. In principle, if the ring is made of an alloy of different metals then the ring will take the ruling of whichever metal is predominant in the alloy. For example, if the finger ring is made of an alloy containing 37.5% platinum, 10% silver and 52.5% gold, the ring will be considered to be of gold and therefore it will be permissible for a woman to wear it. IMITATION RINGS It is not permissible for women to wear imitation rings. PLATINUM RINGS It is not permissible for women to wear platinum rings. IMITATION JEWELLERY It is permissible to wear other jewellery besides rings for example, necklace, bracelet, etc. that are made from other metals besides gold or silver. FRAGRANCES Perfumes contain alcohol. If the alcohol in the perfumes are derived from dates and grapes, then it is impure.However, if the alcohol is not derived from grapes and dates, or it is synthetic, it is pure and permissible to use.Generally perfumes have synthetic alcohol. And Allah Ta'āla Knows Best Huzaifah Deedat Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. For the full Q&A with references click Here

The Ummah is One By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh “All the believers are like one body. If the eye experiences pain then the whole body will experience pain. If the head experiences pain then the whole body will experience pain.” (Muslim) Together we all form a single body. We are like the limbs and organs of the same body. If we constitute a single body, then if an organ of the body experiences pain, the whole body should feel it. When a person suffers from a severe headache, his eyes will not say, “I have read too much today, therefore I want to rest!” The rest of the body will not say to the head, “It is your problem, you solve it yourself.” The ears will not say, “I am feeling very tired. It is twelve o’ clock midnight; therefore, I want to go to sleep. You sort your problem out.” This headache becomes a problem for all the organs of the body. The brain thinks, “What shall I do? How may I bring cure to this pain?” The legs will walk towards the telephone, the hand will pick up the receiver, the finger will dial, the ear will listen, the tongue will speak and the mind will absorb what the doctor is saying, hence the whole body will function to bring relief to the head. Rasūlullāh sallallāhu ‘alayhi wasallam, through this similitude, has taught us that if we see a Muslim brother/sister in pain, then we should also feel pain and grief. How many of us today experience pain at the sight of someone’s suffering? How many of us try to solve the problem? How many of us even listen to the problem? How many of us even bother to say a few words to comfort and console the person? And if we find ourselves helpless in doing anything, then how many of us pray for this person, “O Allāh, remove his/her difficulty.” This is an extract from the booklet ‘Love & its Limits’ published by the Islāmic Da'wah Academy

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Thirteen The Date of the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu): Hazrat Abu Zar (radhiyallahu ‘anhu) passed away in Rabzah in the year 32 A.H. According some ‘Ulamaa, Hazrat Abu Zar (radhiyallahu ‘anhu) passed away during Zul Hijjah in the year 31 A.H. (Siyar A’laam min Nubalaa 3/397, Usdul Ghaabah 4/437) The Different Narrations Describing the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu): There are essentially two narrations which explain the manner in which Hazrat Abu Zar (radhiyallahu ‘anhu) passed away. The first narration is as follows: When Hazrat Abu Zar (radhiyallahu ‘anhu) had neared his end, there was nobody with him besides his wife and slave. He instructed them saying, “Give me ghusl and enshroud me in the kafn (when I pass away). Then take my body and place it on the road. Say to the first caravan passing by, “This is Abu Zar (radhiyallahu ‘anhu), the companion of Rasulullah (sallallahu ‘alaihi wasallam). Help us and assist us to bury him.” When he passed away, they both gave him ghusl and enshrouded him and thereafter placed his body on the road. The first caravan to pass by was that of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu). He was on his way to Makkah Mukarramah to perform Umrah with a caravan of people from Iraq. As they were passing by, they were surprised to see a body lying on the road and it was feared that the camels would trample it. At that point, the slave of Hazrat Abu Zar (radhiyallahu ‘anhu) came forward and said to them, “This is Hazrat Abu Zar (radhiyallahu ‘anhu), the companion of Nabi (sallallahu ‘alaihi wasallam). Help us to bury him.” On hearing this, Hazrat Abdullah (radhiyallahu ‘anhu) began to weep and said, “Rasulullah (sallallahu ‘alaihi wasallam) spoke the truth when he said, “O Abu Zar! You have come walking alone, you will pass away alone and you will be resurrected alone.”” They then descended from their camels and proceeded to bury him. Nabi (sallallahu ‘alaihi wasallam) had mentioned this on the occasion of Tabook. (Ibn Sa’d 4/177) Source: Whatisislam.co.za

Pearls of Wisdom: No.49 “Food for the Soul” SUBJECT: HEALING IN THE QUR’AN Allah, The Most Exalted, says: “And We reveal of the Qur’an that which is a healing and a mercy for Believers” ( Qur’an 17: 82) “The Messenger of Allah (peace be upon him) is reported to have said: “There is no disease that Allah has sent down except that He also has sent down its treatment.” (Hadith –Bukhari ) Note: The Quran is not only guidance for humanity but Allah has also made it a spiritual cure and healing for all types of ailments. This includes treatment of all worldly problems, physical and psychological ailments, and spiritual. The Creator has clearly told us that the words of the Quran are a “shifa” (healing) for all and, therefore, when used with real belief in one’s heart, this form of treatment can bring miraculous cu re to all forms of ailments Islam does not discourage the use of treatments available to us through medical and other sciences. On the contrary, the use of such treatments is encouraged by the teachings of the Noble Messenger Muhammad (peace be upon him) who sought the treatment of illnesses and diseases for himself and urged his followers to do the same. www.eislam.co.za

How to cherish your Husband Islam is a balanced religion and addresses all sectors; the employer as well as the employee, the oppressor as well as the oppressed and so on. My previous article was addressed to the husbands, on how to inculcate the noble character of Rasulullah (sallallahu’alayhi wasallam) in the home. This one is an attempt to balance the scale. Here under are a few Hadiths that guide the wife on how to cherish her husband. Get the same reward The women of Madinah Munawwarah once enquired from Rasulullah (sallallahu ‘alayhi wa sallam): ‘Our men folk have surpassed us in reward by virtue of their participation in Jihad. How can we match them?’ Rasulullah (sallallahu ‘alayhi wa sallam) replied ‘You could gain the rank of a Mujahid [one who strives in Allah’s way] by attending to the duties of your home.’ (Majma ‘uz Zawaaid vol. 4 pg. 304) And according to one narration: ‘…You can match them by obeying the husband and acknowledging his superiority, which very few of you will do.’ (Hayaatus Sahabah vol. 1 pg. 598) Those wives who become obstacles in their husbands responsibilities in Din, will not share in such rewards. Easy Prescription for entry into paradise ‘Indeed when a woman offers her five daily salah, observes the yearly fasts of Ramadan, protect her chastity, and obeys her husband, she will be told: ‘Enter Paradise through whichever door your wish.’ (Majma ‘uz Zawaaid Vol. 4 pg. 306) Your husband; above you there’s nobody higher ‘Indeed a woman can only fulfill the right of Allah if she fulfills the right of her husband.’ (Majma ‘uz Zawaaid Vol. 4 pg. 308) Effects of the Husband’s displeasure ‘The salah or any other deed of that woman whose husband is angry with her is not accepted until he becomes pleased.’ (Sahih ibn Hibban; Al Ihsan, Hadith: 5355; Fathul Bari, Hadith: 5193) Appreciate your husband ‘Allah Ta’ala will certainly not cast his glance [of mercy] towards a woman who inspite of her dependence on her husband, complains of him!’ (Majma ‘uz Zawaaid Vol. 4 pg. 309) One of the main causes for a woman’s entry in Jahannam is ‘Disappreciation to the husband’ (Sahih Bukhari, Hadith: 29) It’s your choice One Hadith addresses the women with the following: ‘He [your husband] is either your Paradise [i.e. by obeying him you shall enter paradise] or your Hell.’ (Musnad Ahmad, Hadith: 18904) Don’t turn him down ‘The Angels continue to invoke Allah’s wrath on that woman who refuses to ‘share the bed’ with her husband.’ (Sahih Bukhari, Hadith: 5193) Conclusion The two components that Allah Ta’ala has highlighted for Matrimony: (1) ‘Mawaddah’ = Love/Friendship (2) ‘Rahmah’ = Compassion/Mercy/Sympathy/Understanding. (Surah Rum, Ayah: 21) Some marriages have both, others may only have one… Lets make it work. al-miftah